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The 碍别苍补-耻辫补苍颈峁�a诲 belongs to the Talavak膩ra branch of the 厂腻尘补惫别诲补. It consists of four sections, the first two being composed in verse, and the last two in prose. It begins with 鈥榢ene峁�ita峁冣�� and so it is called Kena. This 鲍辫补苍颈峁�a诲 illumines the nature of knowledge by pointing out the Eternal Knower behind all acts of knowing, and purifies man鈥檚 concept of Ultimate Reality of all touch of finitude and relativity by revealing its character as the eternal self of man and the self of the universe. This 鲍辫补苍颈峁�a诲 then introduces an allegory to show the extra ordinary power of Brahman by whose mere wish the Gods, obtain a victory in their battle with the demons.

Like the 莫艣膩v膩sya-upani峁�ad , the 碍别苍补-耻辫补苍颈峁�a诲 also derives its name from the first word of its beginning verse, namely Kena.

The 鲍辫补苍颈峁�a诲 starts with the question:鈥擨f the sense organs do not attain 莫艣惫补谤补 who else is to attain? It is.,

o峁� kene峁�ita峁� patati 辫谤别峁�i迟补峁� 尘补苍补岣� kena 辫谤腻峁嘺岣� 辫谤补迟丑补尘补岣� praiti 测耻办迟补岣� |
kene峁�it膩峁� v膩camim膩峁� vadanti cak峁�u岣� 艣谤辞迟谤补峁� kau devo yunakti || ^[1]

This short 鲍辫补苍颈峁�a诲 comprises of many thoughts about mind. Philosophy originated from the questions of many seekers like, Who am I?, Where do I originate from?, How does the world originate?, Who is the profounder? etc. Likewise, the eager persons raise questions about mind, parts of body, its activities etc. The word 鈥樐�峁�ita鈥� and 鈥�辫谤别峁�i迟补鈥� in the 艣谤耻迟颈 mean 鈥榙esired鈥� and 鈥榮ent for鈥�, respectively.

They suggest that the Atman is sufficient to make the senses, and the mind does their functions:

yadi 蝉惫补迟补苍迟谤补峁� 尘补苍补辫谤补惫峁泃迟颈 苍颈惫峁泃迟颈 vi峁�aye sy膩t, tarhi sarvasy膩ni峁ａ弓a 肠颈苍迟补苍补峁� na sy膩t, 补苍补谤迟丑补峁� ca j膩n膩n sa峁卥alpayati, abhyugradukhe ca k膩rye v膩ryam膩峁嘺mapi pravartata eva 尘补苍补岣� tasm膩dyuktaeva kene峁�itamityadipra艣na岣� || ^[2]

The sage is describing not the mind in its entirety, but its action and characters lead upto the question of all mental actions. These actions are expressed by the word 鈥榩atati鈥�. The same idea can be seen in the Bhagavad 骋墨迟腻 Arjuna asks who impels a man to commit sin. He is driven to do it forcibly, though he does not wish to do it.^[3]

The question originates 鈥渋mpelled by what does the projected mind soar? The inconstant mind and the senses are found functioning improperly. The constant Atman realizes after having given up its attachment to the body and the senses, as well as its desires, that the wise have become immortal. The Atman cannot be known by any of the senses.

The knowledge on the Brahman is realized through contemplation. The Brahman is:

艣谤辞迟谤补蝉测补 艣谤辞迟谤补峁� manaso mano yadv膩co ha 惫腻肠补峁� sa u pr膩峁嘺sya 辫谤腻峁嘺岣� |
cak峁�u峁�a艣cak峁�uratimucya dh墨r膩岣�pretyasm膩llok膩dam峁泃膩 bhavanti || ^[4]

na tatra cak峁�urgacchati na v膩ggacchati no尘补苍补岣� na vij帽o na vij膩n墨mo yathaitadanu艣i峁�y膩danyadeva tadvidit膩datho avidit膩dadhi | iti 艣u艣ruma p奴rve峁Ｄ佱箖 ye nastadvy膩cacak峁�ire || ^[5]

鈥淭here are various sentences which declare the utter helplessness of the senses, but they did not stop there; they fell back upon the internal nature of man, they went to get the answer from their own soul, they became introspective; they gave up external nature as a failure, as nothing could be done there, as no hope, no answer, could be found; they discovered that dull, dead matter would not give them truth, and they fell back upon the shining soul of man, and there the answer was found鈥�.^[6]

Atman or Brahman is beyond the reach of the senses. It is also different from all the manifest objects of the world. Brahman is the source of power. It is required for the proper functioning of all the sense organs including mind. The undifferentiated Atman is the efficient cause of all the activities of all the sense organs. This is not a proper thought.

Atman is no subject-object; it has no merits and demerits, quality, quantity etc:-

yan尘补苍补蝉腻 na manute yen膩hurmano matam |
tadeva brahma tva峁� viddhi neda峁� yadidamup膩sate || ^[7]

艢谤墨 艢补苍办补谤补 explains the mind can move together with Buddhi. It is common for all sense organs. It says.,

mana ityantakara峁嘺峁� buddhimanasorekatvena g峁沨yate, manute'neneti 尘补苍补岣� 蝉补谤惫补办腻谤补峁嘺, 蝉腻诲丑腻谤补峁嘺峁�, sarvavi峁�ayavy膩pakatv膩t | k膩masa峁卥alpovicikits膩 艣raddh膩艣raddh膩 dh峁泃iradh峁泃irh墨rdh墨bh墨rityetatsarva峁� mana eva iti 艣rutre岣� k膩madiv峁泃timan尘补苍补岣� | tena 尘补苍补蝉腻 yat caitanyajyotirmanaso'vabh膩saka峁� na manute na sa峁卥alpayati n膩pi mi艣rinoti 濒辞办补岣� manaso'vabh膩sakatvena niyantratv膩t | sarvavi峁�aya峁� prati pratyageveti sv膩tmani na pravartane'ntakara峁嚹乵 | antasthena hi caitany膩jyoti峁Ｄ乿abh膩sitasya manaso mananas膩marthya峁�, tena sav峁泃tika峁� 尘补苍补岣� yena brahma峁嚹� 尘补迟补峁� 惫颈峁�a测墨办峁泃补峁� 惫测腻辫迟补峁� 膩hu岣� kathayanti brahmavida岣� tasm膩t tadeva manasa 膩tm膩na峁� prakcetayit膩ra峁� brahma viddhi || ^[8]

The 莫艣膩v膩sya-upani峁�ad asserts that the mind always concentrates one thing that is the Brahman. This is mentioned in the 碍别苍补-耻辫补苍颈峁�a诲 The eternal entity or 膧tmadar艣ana is attained only in mental stability. In this way the 鲍辫补苍颈峁�a诲 advise 辫谤补峁嘺惫补尘补苍迟谤补. The cosmic world and the individual soul bring out an analogy between them. That gives regard to the divine spirit and the soul. The mental processes are presupposed to be those of the Brahman.

The 鲍辫补苍颈峁�a诲 teach that concern to the self.

ath膩dhy膩tma峁� yadetadgacchat墨va ca mano'nena caitadupasmaratyabh墨峁ａ箛a峁� 蝉补峁卥补濒辫补岣� |^[9]

Footnotes and references:

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[1]:

碍别苍补-耻辫补苍颈峁�a诲-1.1

[2]:

碍别苍辞辫补苍颈峁�a诲 艢腻苍办补谤补产丑腻峁�y补-1.1

[3]:

Bhagavad 骋墨迟腻-3.36
atha kena prayukto'ya峁�
辫腻辫补峁� carati 辫耻谤耻峁�a岣�
anicchin膩pi v膩r峁�a峁噛eya
产补濒腻诲颈惫补 苍颈测辞箩颈迟补岣� ||

[4]:

碍别苍补-耻辫补苍颈峁�a诲 -1.2

[5]:

Ibid-1.3

[6]:

Swami Vivekananda., Complete Works., vol III, P-330-331

[7]:

碍别苍补-耻辫补苍颈峁�a诲 -1.6

[8]:

碍别苍辞辫补苍颈峁�a诲 艢腻苍办补谤补产丑腻峁�y补-1.6

[9]:

碍别苍补-耻辫补苍颈峁�a诲 -4.5