II

Therefore these Devas,—Agni, Vayu and Indra—excel other Devas, because they came nearer to Brahman. It was they who first knew this spirit as Brahman.

III

Therefore Indra excels all other Devas, because he came nearest to Brahman, and because he first (before all others) knew this spirit as Brahman.

Agni, Vayu and Indra were superior to the other Devas because they gained a closer vision; and they were able to do this because they were purer; while Indra stands as the head of the Devas, because he realized the Truth directly, he reached Brahman. The significance of this is that whoever comes in direct touch with Brahman or the Supreme is glorified.

IV

Thus the teaching of Brahman is here illustrated in regard to the Devas. He dashed like lightning, and appeared and disappeared just as the eye winks.

The teaching as regards the Devas was that Brahman is the only Doer. He had appeared before them in a mysterious form; but the whole of the unfathomable Brahman could not be seen in any definite form; so at the moment of vanishing, He manifested more of His immeasurable glory and fleetness of action by a sudden dazzling flash of light.

V

Next (the teaching) is regarding Adhyatman (the embodied Soul). The mind seems to approach Him (Brahman). By this mind (the seeker) again and again remembers and thinks about Brahman.

Only by the mind can the seeker after knowledge approach Brahman, whose nature in glory and speed has been described as like unto a flash of lightning. Mind alone can picture the indescribable Brahman; and mind alone, being swift in its nature, can follow Him. It is through the help of this mind that we can think and meditate on Brahman; and when by constant thought of Him the mind becomes purified, then like a polished mirror it can reflect His Divine Glory.

VI

That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name Tadvanam. He who knows Brahman thus, is loved by all beings.

Brahman is the object of adoration and the goal of all beings. For this reason he should be worshipped and meditated upon as Tadvanam. Whoever knows Him in this aspect becomes one with Him, and serves as a clear channel through which the blessings of Brahman flow out to others. The knower of God partakes of all His lovable qualities and is therefore loved by all true devotees.

VII

The disciple asked: O Master, teach me the Upanishad. (The teacher replied:) The Upanishad has been taught thee. We have certainly taught thee the Upanishad about Brahman.

VIII

The Upanishad is based on tapas (practice of the control of body, mind and senses), dama (subjugation of the senses), karma (right performance of prescribed actions). The Vedas are its limbs. Truth is its support.

IX

He who knows this (wisdom of the Upanishad), having been cleansed of all sin, becomes established in the blissful, eternal and highest abode of Brahman, in the highest abode of Brahman.

Here ends this Upanishad.



This Upanishad is called Kena, because it begins with the inquiry: "By whom" (Kena) willed or directed does the mind go towards its object? From whom comes life? What enables man to speak, to hear and see? And the teacher in reply gives him the definition of Brahman, the Source and Basis of existence. The spirit of the Upanishads is always to show that no matter where we look or what we see or feel in the visible world, it all proceeds from one Source.

The prevailing note of all Vedic teaching is this: One tremendous Whole becoming the world, and again the world merging in that Whole. It also strives in various ways to define that Source, knowing which all else is known and without which no knowledge can be well established. So here the teacher replies: That which is the eye of the eye, the ear of the ear, that is the inexhaustible river of being which flows on eternally; while bubbles of creation rise on the surface, live for a time, then burst.

The teacher, however, warns the disciple that this eye, ear, mind, can never perceive It; for It is that which illumines speech and mind, which enables eye and ear and all sense-faculties to perform their tasks. "It is distinct from the known and also It is beyond the unknown." He who thinks he knows It, knows It not; because It is never known by those who believe that It can be grasped by the intellect or by the senses; but It can be known by him who knows It as the basis of all consciousness.

The knower of Truth says, "I know It not," because he realizes the unbounded, infinite nature of the Supreme. "Thou art this (the visible), Thou art That (the invisible), and Thou art all that is beyond," he declares. The ordinary idea of knowledge is that which is based on sense preceptions; but the knowledge of an illumined Sage is not confined to his senses. He has all the knowledge that comes from the senses and all that comes from Spirit.

The special purpose of this Upanishad is to give us the knowledge of the Real, that we may not come under the dominion of the ego by identifying ourselves with our body, mind and senses. Mortals become mortals because they fall under the sway of ego and depend on their own limited physical and mental strength. The lesson of the parable of the Devas and Brahman is that there is no real power, no real doer except God. He is the eye of the eye, the ear of the ear; and eyes, ears, and all our faculties have no power independent of Him. When we thus realize Him as the underlying Reality of our being, we transcend death and become immortal.

OM! PEACE! PEACE! PEACE!

THE END