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Updated: June 9, 2025
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. The disciple asked: O Master, teach me the Upanishad.
Oneness of the Soul and God, and the value of both faith and works as means of ultimate attainment are the leading themes of this Upanishad. The general teaching of the Upanishads is that works alone, even the highest, can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real Self.
Can this be God abstracted from the world? Instead, it signifies not merely seeing him in all things, but saluting him in all the objects of the world. The attitude of the God-conscious man of the Upanishad towards the universe is one of a deep feeling of adoration. His object of worship is present everywhere. It is the one living truth that makes all realities true.
So also will it be with another who likewise knows the nature of the Self. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us. Here ends this Upanishad Kena-Upanishad Like the Isavasya, this Upanishad derives its name from the opening word of the text, Kena-ishitam, "by whom directed."
The text of the same Upanishad directly declares that the being denoted by the word 'Sat' evolves, as the universal Self, names and forms; is all-knowing, all-powerful, all-embracing; is free from all evil, &c.; realises all its wishes and purposes. Up. And analogously other scriptural texts, 'Of him there is no master in the world, no ruler; not even a sign of him. Up. Ar. Ar. Up. Up.
Thou knowest all our deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again. Here ends this Upanishad This Upanishad is called Isa-Vasya-Upanishad, that which gives Brahma-Vidya or knowledge of the All-pervading Deity.
Grierson tells us, in his recent interesting lecture, that "Allah the God of the Mussulman the God of the Jews and ourselves has Himself been admitted to the Hindu pantheon, together with His prophet, and a new section of the never completed Hindu bible, the 'Allah Upanishad, has been provided in His honour."
It is the spiritual man seeking to guide the natural man, seeking to bring the natural man to concern himself with the things of his immortality. This is suggested in the words of the Upanishad already quoted: "There, where the dividing of the hair turns, extending upward to the crown of the head"; all of which may sound very fantastical, until one comes to understand it.
The result is given us in these wonderful books. We call them wonderful, because the unaided mind of man never attained, in any other literature, to a profounder insight into spiritual things. The Western reader may find in an "Upanishad" many things that seem to him trifling and absurd, many things obscure and apparently meaningless. It is very easy to ridicule this kind of literature.
But the anecdotes respecting the Buddha and women, whether his wife or others, are not touched with sentiment, not even so much as is found in the conversation between Yâjñavalkya and Maitreyî in the Upanishad. To women as a class he gave their due and perhaps in his own opinion more than their due, but if he felt any interest in them as individuals, the sacred texts have obliterated the record.
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