"I am Vayu, I am Matarisva (traveller of Heaven)," he (Vayu) said.
IX
Then the Brahman said: "What power is in thee?" Vayu replied: "I can blow away all whatsoever exists on earth."
X
Brahman placed a straw before him and said: "Blow this away." He (Vayu) rushed towards it with all speed, but was not able to blow it away. So he returned from there and said (to the Devas): "I was not able to find out what this great mystery is."
XI
Then they said to Indra: "O Maghavan (Worshipful One)! Find out what this mystery is." He said: "Yes"; and ran towards it, but it disappeared before him.
XII
Then he saw in that very s.p.a.ce a woman beautifully adorned, Uma of golden hue, daughter of Haimavat (Himalaya). He asked: "What is this great mystery?"
Here we see how the Absolute a.s.sumes concrete form to give knowledge of Himself to the earnest seeker. Brahman, the impenetrable mystery, disappeared and in His place appeared a personal form to represent Him. This is a subtle way of showing the difference between the Absolute and the personal aspects of Deity. The Absolute is declared to be unknowable and unthinkable, but He a.s.sumes deified personal aspects 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.
Part fourth
I
She (Uma) said: "It is Brahman. It is through the victory of Brahman that ye are victorious." Then from her words, he (Indra) knew that it (that mysterious form) was Brahman.
Uma replied to Indra, "It is to Brahman that you owe your victory. It is through His power that you live and act. He is the agent and you are all only instruments in His hands. Therefore your idea that "This victory is ours, this glory is ours," is based on ignorance." At once Indra saw their mistake.
The Devas, being puffed up with vanity, had thought they themselves had achieved the victory, whereas it was Brahman; for not even a blade of gra.s.s can move without His command.
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 ill.u.s.trated 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 G.o.d 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.