35 verses divided in skandas / adyahaya

1. Kena/ keno – Introduction 300 BC / 1 BC

2. by what, by whom, whence, how, why, from what cause".[4] This root of Kena, in the sense of
"by whom" or "from what cause", is found the inquisitive first verse of the Kena Upanishad as
follows,

1 . First Skanda – Nature of Knowledge – 6 verses

3. Shishya asks guru – who gives power to see , hear , touch etc.
4. Guru says – this is brahma topic . your asking about is an ansha of bramha called consciousness.
if one thinks we own the senses and govern them , then we are mistaken . it is consciousness
that makes eye to see , ears to hear , feel to sense of touch.
5. Brahma is the eye of the eye , ear of the ear etc.
6.
7. A dead body cannot hear and see and many thing the jeev itself is brahma. This is a mistake.
Jeev is an ansh of an ansh of brahma. With brahma shakri eyes see , ears hear etc.
8. COnsciosness is not an object to be found.

Skanda 1 – Summary
The Kena Upanishad opens by questioning the nature of man, the origins, the essence and the
relationship of him with knowledge and sensory perception.[7] It then asserts that knowledge is of two
types - empirical and conceptual. Empirical knowledge (observation / experienced ) can be
taught, described and discussed. Conceptual (logic of reasoning / evident / unquestionable)
knowledge cannot, states Kena Upanishad. Pure, abstract concepts are learnt and realized instead
wherein it mentions that the highest reality is Brahman.

In verse 4, Kena Upanishad asserts

a. that Brahman cannot be worshipped, because it has no attributes and is unthinkable,

indescribable, eternal, all present reality. That what man worships is neither Atman-
Brahman nor the path to Atman-Brahman. Rather, Brahman is that which cannot be
perceived as empirical reality.
b. It is that which "hears" the sound in ears, "sees" the view in eyes, "speaks" the words
of speech, "smells" the aroma in breath, "comprehends" the meaning in thought. The
Atman-Brahman is in man, not that which one worships outside.[7]
c. Whenever we worship god – we are worshipping Atman – Brahman
 Learnings
 Guru – shishya
 It is not possible to worship god. Actually he is worshipping the aatman -brmh
which is an ansh of god.
 That’s why they say god is in you not outside

2. Self-awakening is the source of inner strength - Second

khanda

3. Guru asks shishya can go and mediate and introspect on the answer

4. Shishya comes back and says the place where eye cannot go , ear cannot hear , senses cannot
feel , how can one explain it , if one cannot understand it , how can anyone understand it and
explain it to someone else like me. If no one can understand it how can one explain It.

There the eye goes not,

speech goes not, nor the mind.
We know not, we understand not,
how one would teach it?

5. Guru says - There are 2 types of knowledge – empricial (measurable)and conceptual - self-
evident/unquestionable

6. Empirical knowledge can be taught, described and discussed. Conceptual axiomatic

knowledge cannot, states Kena Upanishad. Pure, abstract concepts are learnt and realized
instead wherein it mentions that the highest reality is Brahman.

7. Bodh / budhi se I can tell this – what I know/ gyaan , I cant explain. Becasue what we hear what
we se , that is not the real state/tools to experience brahma.

1. Guru says , ok , anyone who says one can understand brmha then its their innocence. So his
words are innocent e.g. mix grain of sand and mix sugar, and get an elephant to remove it , he
cannot. But if u ask an a insect to remove sugar , it will do it.
2. This is because its consciousness (which is ansha of brmha )is a sookshma budhi topic. Very
subtle. not a subject of indriya.

Second Skanda – Summary

Second skanda asserts

 1. that the worshipping of Brahman, described in the first khanda, is
deception[20] because that is phenomenal form of Brahman, one among gods.

2.
Because consciousness / to know self is a sookdham budhi domain , Verses 12 and
13 of Kena describe the state of self-realization (moksha), stating that those who are
self-awakened gain inner strength, see the Spiritual Oneness in every being, and
attain immortality.[20][21][22] Charles Johnston refers to the state as the "Spiritual
Man".[23]

He, in whom it [Atman-Brahman] awakes, knows it

and finds immortality
That he is itself, gives him strength
That he knows it, gives immortality.

He, who found it here below, possesses the truth,

For him who has not found it here, it is great destruction,
In every being, the wise being perceives it,
and departing out of this world, becomes immortal.

— Kena Upanishad 2.12 - 2.13, Translated by Paul Deussen[20]

3. three gods and one goddess - Third and Fourth khandas

4. to help the sishya of his dilemma , guru tells him a story / roopak
5. Guru says Roopak/ katha – to understand brahma gyan clearly.
a. Devta and rakshas had war , went on for thousands of years
b. Devtas won
c. Devtas somehow got ego in them that we won because of our intelligence and strength
d. Brahma saw this and decided to do something about it.
e. He appeared as a “yaksha” , beautiful being = brahma

Indra went to Brahman. There, in the place of Brahman, he found a beautiful woman with
knowledge. Her name was Umã. Indra asked Uma, "what is this wonderful being?"
Goddess Uma replied, "that is the Brahman; that is the one who obtained victory, though gods praise
themselves for it". Indra then knew.
The tradition holds that Agni, Vayu and Indra are elevated above all other gods, respected first in
ceremonies and rituals, because these three "met" and "experienced" the Brahman first. Indra is
most celebrated because he "knew" Brahman first, among all gods.

Symbolism of story
hat this simple story is loaded with symbolism.[27] The Brahman, the three gods selected from
numerous Vedic gods, and choice of the one goddess from many, the goddess Umã revealing
spiritual knowledge about Brahman rather than the Brahman itself,[29] as well the phrasing of the type
"the wonderful being",[26] are all allegorically referring to the spiritual themes of the Upanishads. Agni
embodies fire, and symbolizes "natural self, with vital fire in all beings and everything". Vayu
embodies space that envelops empirical existence, symbolizes "mental self, akin to thoughts about
everything".[27] Indra embodies lightning, light and illumination, thus symbolizing "causal conscious
self, with light of truth that discerns correct knowledge from incorrect". The Brahman is Atman, the
Eternal.[27] The war between gods and demons is symbolism for the war between good and
evil. Devasthemselves are allegorical reference to sensory and intellectual capabilities of man, with
the war symbolizing challenges a man faces in his journey through life.[30] Kena Upanishad's allegory
is suggesting that empirical actions, such as destruction by fire or moving a being from one place to
another, does not lead to "knowing the essence of the subject, the wonderful being". The Upanishad
is allegorically reminding that a victory of good over evil, is not of manifested self, but of the good,
the eternal, the Atman-Brahman.[27]

Symbol of story

1. Contextual / Factual symbolism

This story is experience of all Jeevas – you will meet agni dev , vaayu dev , indra dev

Demi-gods – gods / demi gods why because Agni / vaayu god – specific senses

Leader of god - inDRA / best of senses

Agnee dev – agni / fire / to see / in all jeevs - sensnes

Vaayu dev – sparsh / I can blow everything in universe and destroy – senses

Sushikti / self awareness / consciousness state – yaksha

Turiya – tinka

Mind – the kind of senses also cannot reach god. But only uma bharti.
 2. Truth – Physical form

Indriya – devtas

Jeev – Indra

When we skeep we dream . we see another world , when sdream state does not exist then there is the
stawt of soshikti state – we dont exist in this physical world or dream world but are existing in the sub-
conscious or sushokti word and we in the morning when come from a dreamless night , say wow . what
a night ?

When we sleep – 3 states/ avatha

1. Wakefullness or jagrut
2. Swapn / Dream state /
3. Sushikti / sub-concsious / pure state level
4th state
4. Turi awvastha
5. Indriya is devta , when jeev sleeps , breaks from dream state and connects
with consciosnes state . it feels bliss full. Why does this happen , because
when the senses ceases to act actively , …the natural flow of aatman is
engaged.

3. Practical Symbolism

1. Just how mans indriya thinks like he does everything and forgets that’s it’s the supreme power
that is the source of all acts , the eye thinks he is the one who sees , ear is the ne who hears , if
not for them , one would not see , not hear , just like that the devtaaas had become egoistic that
because of them they could win the battle with the demons ,uma bharti had to come and say
that because of your ego th devtaas were supposed to be destryoyed , but brahma himself had
to come as yaksha to protect them from destruction
2. All the strength of brahma , not sures -Just like hpw devtas did meeting and told
a. Just as devtas told agni , go find out who is this yaksha is , similarly the body tells
indriyas , who represent the devtas are told  go find out what is this “shrushukti/sub
conscious power”
b. Humans symbolism - Indriya told aank / eyes to go find god. Aanka  agni ka Prateek
hai. Aanka Roshni ka Prateek hai. Without eyes , no Roshni.
i. Indriya says aankhgo when this “jeev” goes to sleep i.e becomes ignorant of
the truth , go find who is god or search god. Find how sushikti is what and how
ii. Aank tried very hard but couldn’t understand it. Sushikti is “yaksha”. Yaksha is
material / visual form of god
iii. Indriya sushikti ko nahi understand kar sakti  sushikti (how will it
understand turiya which is tinka in the story)
iv. Humans use diff senses to try to find god. If u cant see from eyes, then try to
feel wuth touch. And meditate.
Other stories

1. Chitee and chini , namak paahaad story

2. Remove kachra from the mind accumulated form the previous life forms.

COnclusoon

 Humans experience this story , just as malik knows servernt , servant does not
know malik. Likewiase indriya are servants. Indriya cannot know bramh.
Brahma is karyakarti
 Problem is jeev is using indriya ro know bramha
 Hence when shishya asks rishi , who is the one that insired eyes to see , ear ot
hear , senses to do what they do …rishi says he is the voice of voice , eye of eye .
eeye takes shakti / prerna from that to do work of eye.
 Brmha is not small. If u mix all shakti of brahmaaand and all jev shaktis it is not
even a small anash of it.
 But through anta – karan cleansiness process once , through aatman / self
realization , can understand brahma.

4- Conclusuon - Fourth khanda[edit]

3. last six paragraphs of the text.

4. It asserts the timelessness and awareness of Brahman to be similar to moments of

wondrous "Ah!!" in life, such as the focused exclamation one makes upon witnessing
lightning flash in the sky, or the focused "Ah!!" recollection of a knowledge in one's
mind of a memory from past.[24]
5. The goal of spiritual knowledge, of self awareness, is wonderful, characterized
by an "intense longing" for it in all creatures, states Kena Upanishad.[24] The
knowledge of Atman-Brahman is Tadvanam (transcendental happiness,
blissfulness).[31]
In the final paragraphs, Kena Upanishad asserts ethical life as the foundation of self-knowledge
and of Atman-Brahman.
 1. Tapas,[32] Damah,[33] Work - these are the foundations, the Vedas are the limbs of the same,
the Truth is its fulcrum.
Tapas - penance, pious activity, as well as severe meditation
Damah – self restraint , non -violence , forgiveness ,restraint from arrogance

1. Katha ke through made him aware - Gods got ehoistics. To keep in check, god
created sushikti was created / self consciousness. And then there is turi state
2. Brahma cannot be understood by indriya

3. God is a subject of - Budhi and yukti (logic by reasoning)ki avastha – not using
indriya ,
Vishishta muni give ram k o yukhti
Krisha ne Arjun ko sankhya yog ka yukti di through Sankhya yog

Yaksha – sushikt
Yaksha / consciousness state
Turiya – tinka

4. Jeev which lives 24/7 keeps in budhi that brahma is cause of everything , he lives
with brahma 24.7. one who thinks of me in whatever context I am attained by him
5. Brahma and me don’t forget ever – one who lives like this is always with brahma in
and never looses him.
6. And such people sohudl always be given respect and namaskar. 09