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INTRODUCTORY NOTE
LIKE
the biavasyopanisad the Kenopanisad too
derives its name from the first word of its opening verse,
namely, `kence•
It is also called Talavakaropanisad, as
it forms, according to Sankara and other commentators,
the ninth chapter of Talavakara or Jaimini Brahmaua ;
but according to Dr. Burnell's MS. of the Brahmarti it
forms the tenth section of the fourth chapter.
The most interesting feature of this Upanisad lies in
the fact that it gives a subtle psychological analysis which
is so suggestive that anyone who follows it closely is sure
to find himself at last led to the very gate of the Trans-
cendent. Though short, its value is great ; and Saalcara,
it is believed, has written two Commentaries, namely,
padabhaqya and vakyabhasya.
The Upanisad is divided into four Parts. The first
two Parts are in the form of dialogue, and explain how
one can arrive at the Atman through the analysis of
perception. They suggest that the Atman or the Absolute
Consciousness can be intuited by detaching it from; the
functions of mind and, senses. It can be done only by the
intuitive faculty of the Atman itself; for the senses are
utterly incapable of perceiving it. In the third Part, the
principles of the two earlier Parts are described in an
allegorical form. Here the devas stand for the senses.
In the fourth Part, the Upanisad speala of the subjective
and objective ways of meditating on Brahman and of the
results of such meditations.