Chapter 6 JnAna and Moksha
6-6 Kena Upanishad
6-6-1 Kena 1.1 The student is an informed student. He experiences the phenomenal world by his senses and knows that they are made of matter and are inert. They have five features: material (inert), objects of experience, changing, with attributes, and temporary (available in the waking state). There should be an outside source imparting sentiency to the sense organs. The student is curious to know the source and asks a pointed question to that effect. He wants to know the divine source which impels eyes to see, ears to hear, speech to happen, mind to go to objects and vital forces to function. The teacher replies.
6-6-2 Kena 1.2 This verse has three parts: nature of AtmA, its knowledge and fruit of knowledge. It is difficult to give a direct answer to the student’s question. If the teacher says that it is the consciousness principle that makes the mind function and so on, the student may look for consciousness as an object either inside or outside and he will fail miserably. If the teacher says that you (the subject) are the divine principle, the student may think how I, a small entity of mind and body can be the divine principle. The teacher chooses an indirect method. He describes the divine principle as the eye of the eye, ear of the ear. The idea is to make the student understand that the divine principle (second eye) is the subject and is different from the first (normal) eye, the object. In the second step, first eye is removed, and the second eye becomes the subject. The process continues. Eventually an understanding sets in that the divine principle cannot be an object. It is the ultimate subject, the consciousness. It is different from internal organs but makes them function as they do. This understanding is Atma-jnAna which makes a jiAa free from desires, sufferings and mortality.
6-6-3 Kena 1.3 to 1.9 The teacher further explains that eye, speech and mind cannot reach AtmA meaning thereby that they cannot reveal AtmA. They are designed to reveal and know objects. Therefore, speech cannot go there. A thing that is perceived by senses can be taught by describing the categories like class, and quality. But AtmA has no categories. It is free from three differentiations, namely, swagata, sajAtiya, and vijAtiya and is difficult to understand. Some non-ordinary method is needed to grasp AtmA though being of the nature consciousness it is self-luminous and reveals speech, mind, eye, ear and vital forces.
The idea is that consciousness enables the mind and sense organs to function. That the mind and organs are able to function is the proof that they are sentient though sentiency is not inherent in them. Consciousness cannot and need not be experienced separately because it is present in every experience. The Upanishad also says that what is worshipped in rituals is an object and not the AtmA. Know the AtmA (Self) alone to be unconditioned Brahman after removing such adjuncts as speech, etc. Consciousness is not limited by the boundaries of the body. It is all pervading. It is also Brahman, the reality behind the creation. Self is to be claimed as I.
6-6-4 Kena 2.1 to 2.5 The teacher intends to conduct a test of the student. Before the test, he cautions that if the student thinks that he knows Brahman well enough, it may be that he knows little. Implied in the warning is the advice to undertake a thorough inquiry. The student understands that Brahman is different from known and unknown. Therefore, he does not want to say that he knows Brahman, or he does not know It.
Generally, any object can be either known or unknown. There is no third category for an object. How can Brahman be known without treating It as an object of knowledge? There is only one way to know It. It is possible to know it as a subject. What the student wants to convey is that Brahman is in the third category, the knower. Brahman is to be known not as an object but as the ultimate subject.
As there are other students in the class, the student says that whoever has understood his answer, truly knows Brahman. Consciousness is the ultimate subject and is present in every experience. There is no need of a special experience. It is all-pervasive and ever existing. If a seeker is established in this knowledge, he identifies himself with Self and transcends mortality. He is free from fear of death. Worldly sufferings belong to BMC and not to consciousness, the Self. As the same consciousness pervades all beings, a wise person is a true seer of non-duality in the midst of multiplicity, the cause of suffering. He (re) claims liberation as he has always been a liberated person.
6-6-5 Kena 3.1 to 3.12 and 4.1 to 4.4 The Upanishad gives an important message to a seeker through a story. On winning a victory against AsurAs, DevatAs are elated and think that the victory has been solely because of them, not knowing that it has been blessed by the Absolute. Nothing moves without the blessing of the Supreme. Isvara wants to break the pride of DevatAs. He appears before them in a mysterious form (Yaksha) which Devatas, namely, Agni, Vayu fail to recognise in that order. Moreover, they also fail to demonstrate respective powers, e.g., burning etc when asked by Yaksha. Their pride is shattered. When Indra goes, He disappears and, in His place, UmA Devi (daughter of Himalaya) appears. Indra asks about this great mystery. She discloses her identity and sermons Indra that the victory of which the DevatAs are so proud of is in fact due to Brahman.
Though Brahman is action free, all actions, let alone the victory of the DevatAs, are due to His blessing. The DevatAs are mere instruments. In this way, Indra is exposed to Brahma-VidyA. He in turn teaches it to Agni and VAyu. Indra, Agni and VAyu having got Brahma-VidyA have become famous. Indra is the most famous followed by Agni and VAyu.
The teaching of Brahman to DevatAs is compared to lightning which dashes, appears and disappears just as the eye winks. He has appeared before DevatAs in a mysterious form. The unfathomable Brahman could not be seen in any definite form. Therefore, at the moment of vanishing, He manifested with fleetness of action like a sudden dazzling flash of light. Here Brahman (figuratively) assumes concrete form to give knowledge of Himself to the earnest seeker. This is a subtle way of showing the difference between the Nirguna Brahman and Saguna Brahman. The Absolute is declared to be unknowable and unthinkable, but He assumes adorable forms to make Himself known to His devotees. Thus Uma, daughter of the Himalaya, represents that personal aspect as the offspring of the Infinite Being; while the Himalaya stands as the symbol of the Eternal, Unchangeable One.
There are the following messages.
1 Existence of Brahman is proved. Powers of DevatAs flow from Brahman.
2 There is difficulty in recognizing Brahman.
3 The difficulty is removed when Brahman takes form, namely, Isvara.
4 Importance of Guru. Indra gets the knowledge from UmA Devi. And he teaches others.
5 To get knowledge, one must be humble enough to accept one’s ignorance. Chest thumping is a hindrance.
6 Each sense organ has a presiding deity. Agni is of speech, VAyu of touch, Sun of the eye, Moon of mind, etc. None of the deities sent by Indra could recognize Yaksha.
7 Indra, Agni, and Vayu owe their fame to Brahm-VidyA. Anyone knowing Brahm-VidyA is famous and adorable.
6-6-6 Kena 4.5 to 4.9 A seeker becomes qualified to gain knowledge by tapa, namely, control of body, mind, senses, and righteous action. The VedAs are the source of knowledge. If the mind is not pure, then, even if Brahman is spoken about, the mind is not receptive to it as in the case of Indra and Virochana. A seeker of knowledge with a refined mind can gain knowledge of Brahman who has the glory (speed) like a flash of lightning. Mind alone can grasp the indescribable Brahman and the mind alone, being swift can think and meditate on Him. By constant thought of Him, a purified mind like a polished mirror reflects His Divine Glory. He who is free of sins can know the Upanishadic teaching and is established in the blissful, eternal, and abode of Brahman. Brahman is the object of adoration and the goal of all beings. He should be worshipped and meditated upon as Tadvanam which means adorable. By such meditation, a seeker ‘merges’ in Him and gains His glory and shares with other devotees. As a result, the seeker is loved by the devotees. When the disciple asks the Guru to teach him Brahman-VidyA, the Guru replies that he has already taught to him.
Contd Part 26