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Section Four
Incomplete Commentaries on the Kena Upanishad
Circa 1912 1914
Kena Upanishad
An Incomplete Commentary
Foreword
As the Isha Upanishad is concerned with the problem of God & the world and consequently with the harmonising of spirituality & ordinary human action, so the Kena is occupied with the problem of God & the Soul and the harmonising of our personal activity with the movement of infinite energy & the supremacy of the universal Will. We are not here in this universe as independent existences. It is evident that we are limited beings clashing with other limited beings, clashing with the forces of material Nature, clashing too with forces of immaterial Nature of which we are aware not with the senses but by the mind. The Upanishad takes for granted that we are souls, not merely life-inspired bodies—into that question it does not enter. But this soul in us is in relation with the outside world through the senses, through the vitality, through mind. It is entangled in the mesh of its instruments, thinks they alone exist or is absorbed in their action with which it identifies itself—it forgets itself in its activities. To recall it to itself, to lift it above this life of the senses, so that even while living in this world, it shall always refer itself & its actions to the high universal Self & Deity which we all are in the ultimate truth of our being—so that we may be free, may be pure & joyous, may be immortal, that is the object of the seer in the Kena Upanishad. Briefly to explain the steps by which he develops and arrives at his point and the principal philosophical positions underlying his great argument, is as always the purpose of this commentary. There is much that might & should be said for the full realisation of this ancient gospel of submission & self-surrender to the Infinite, but it is left to be said in a work of greater amplitude and capacity. Exegesis
Page – 297 in faithful subordination to the strict purport & connotation of the text will be here as always my principle. _____ _____
The First Part The Self & the Senses
“By whom controlled, by whom commissioned & sent forth falleth the mind on its object, by whom yoked to its activity goeth abroad this chief of the vital forces? By whom controlled is this word that men speak, and what god set ear & eye to their workings? That which is hearing within hearing, mind of the mind, speech behind the word, he too is the life of vitality & the sight within vision; the calm of soul are liberated from these instruments and passing beyond this world become Immortals… There the eye goes not & speech cannot follow nor the mind; we know it not nor can we decide by reason how to teach of it; for verily it is other than the known & it is beyond the unknown; so have we heard from the men that went before us by whom to us this Brahman was declared. That which is not uttered by speech, but by which speech is expressed, know thou that to be the Soul of things and not this which men here pursue. That which thinketh not by the mind, but by which mind itself is realised, know thou that to be the Soul of things, not this which men here pursue. That which seeth not by sight, but by which one seeth things visible, know thou that to be the Soul of things and not this which men here pursue. That which heareth not by hearing but by which hearing becomes subject to knowledge through the ear, know thou that to be the Soul of things & not this which men here pursue. That which liveth not by the breathing, but by which the breath becometh means of vitality, know thou that to be the Soul of things & not this which men here pursue.”
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In order to understand the question with which the Upanishad opens its train of thought, it is necessary to remember the ideas of the Vedantic thinkers about the phenomena of sensation, life, mind and ideas which are the elements of all our activity in the body. It is noticeable that the body itself and matter, [the] principle of which the body is a manifestation, are not even mentioned in this Upanishad. The problem of matter the Seer supposes to have been so far solved for the inquirer that he no longer regards the physical state of consciousness as fundamental and no longer considers it as a reality separate from consciousness. All this world is only one conscious Being. Matter to the Vedantist is only one of several states—in reality, movements—of this conscious being,—a state in which this universal consciousness, having created forms within & out of itself as substance, absorbs & loses itself by concentration in the idea of being as substance of form. It is still conscious, but, as form, ceases to be self-conscious. The Purusha in matter, the Knower in the leaf, clod, stone, is involved in form, forgets himself in this movement of his Prakriti or Mode of Action and loses hold in outgoing knowledge of his self of conscious being & delight. He is not in possession of himself; He is not Atmavan. He has to get back what he has lost, to become Atmavan, and that simply means that He has to become gradually aware in matter of that which He has hidden from Himself in matter. He has to evolve what He has involved. This recovery in knowledge of our full and real self is the sole secret meaning & purpose of evolution. In reality it is no evolution, but a manifestation. We are already what we become. That which is still future in matter, is already present in Spirit. That which the mind in matter does not yet know, it is hiding from itself—that in us which is behind mind & informs it already knows—but it keeps its secret. For that which we regard as matter, cannot be, if the Vedantic view is right, mere matter, mere inert existence, eternally bound by its own inertness. Even in a materialistic view of the world matter cannot be what it seems, but is only a form or 300
Page – 299 movement of Force which the Indians call Prakriti. This Force, according to the Upanishads, is composed in its action & capable in its potentiality of several principles, of which matter, mind & life are those already manifestly active in this world, and where one of these principles is active, the others must also be there, involved in it; or, to put it in another way, Force acting as one of its own principles, one of its movements, is inherently capable even in that movement of all the others. If in the leaf, clod, stone & metal life and mind are not active, it is not because they are not present, but because they are not yet brought forward (prakrita) and organised for action. They are kept concealed, in the background of the consciousness-being which is the leaf, stone or clod; they are not yet vilu, as the Rigveda would say, but l guha, not vyakta, but avyakta. It is a great error to hold that that which is not just now or in this or that place manifest or active, does not there & then exist. Concealment is not annihilation; non-action is not non-being nor does the combination of secrecy & inaction constitute non-existence. If it is asked how we know that there is the Purusha or Knower in the leaf, clod or stone,—the Vedantin answers that, apart from the perceptions of the Seer & the subjective & objective experiences by which the validity of the perceptions is firmly established in the reason, the very fact that the Knower emerges in matter shows that He must have been there all the time. And if He was there in some form of matter He must be there generally & in all; for Nature is one & knows no essential division, but only differences of form, circumstance and manifestation. There are not many substances in this world, but one substance variously concentrated in many forms; not many lives, but one liver variously active in many bodies; not many minds, but one mind variously intelligent in many embodied vitalities. It is, at first sight, a plausible theory that life & mind are only particular movements of matter itself under certain conditions & need not therefore be regarded as independent immaterial movements of consciousness involved in matter but only as latent material activities of which matter is capable. But this view can only be held so long as it appears that mind and life can only
Page – 300 exist in this body & cease as soon as the body is broken up, can only know through the bodily instruments and can only operate in obedience to and as the result of certain material movements. The sages of the Upanishads had already proved by their own experience as Yogins that none of these limitations are inherent in the nature of life & mind. The mind & life which are in this body can depart from it, intact & still organised, and act more freely outside it; mind can know even material things without the help of the physical eye, touch or ear; life itself is not conditioned necessarily, and mind is not even conditioned usually, though it is usually affected, by the state of the body or its movements. It can always and does frequently in our experience transcend them. It can entirely master & determine the condition of the body. Therefore mind is capable of freedom from the matter in which it dwells here,—freedom in being, freedom in knowledge, freedom in power. It is true that while working in matter, every movement of mind produces some effect & consequently some state or movement in the body, but this does not show that the mind is the material result of matter any more than steam is the mechanical result of the machine. This world in which mind is at present moving, in the system of phenomena to which we are now overtly related, is a world of matter, where, to start with, it is true to say Annam vai sarvam; All is matter. Mind and life awaken in it & seek to express themselves in it. Since & when they act in it, every movement they make, must have an effect upon it and produce a movement in it, just as the activity of steam must produce an effect in the machine in which its force is acting. Mind and life also use particular parts of the bodily machine for particular functions and, when these parts are injured, those workings of life & mind are correspondingly hampered, rendered difficult or for a time impossible—& even altogether impossible unless life & mind are given time, impulse & opportunity to readjust themselves to the new circumstances & either recreate or patch up the old means or adopt a new system of function. It is obvious that such a combination of time, impulse & opportunity cannot usually or even often occur,—
Page – 301 cannot occur at all unless men have the faith, the nistha—unless that is to say, they know beforehand that it can be done & have accustomed themselves to seek for the means. Bodies, drowned & “lifeless”,—nothing is really lifeless in the world,—can now be brought back to life because men believe & know that it can be done & have found a means to do it before the organised mind & life have had time to detach themselves entirely from the unorganised life which is present in all matter. So it is with all powers & operations. They are only impossible so long as we do not believe in their possibility & do not take the trouble or have not the clarity of mind to find their right process. Life & mind are sometimes believed to descend,—or the hypothesis is advanced—into this world from another where they are more at home. If by world is meant not another star or system in this material universe, but some other systematisation of universal consciousness, the Vedantin who follows the Vedas & Upanishads, will not disagree. Life & mind in another star or system of this visible universe might, it is conceivable, be more free and, therefore, at home; but they would still be acting in a world whose basis & true substance was matter. There would therefore be no essential alteration in the circumstances of their action nor would the problem of their origin here be at all better solved. But it is reasonable to suppose that just as here Force organises itself in matter as its fundamental continent & movement, so there should be—the knowledge & experience of the ancient thinkers showed them that there are—other systems of consciousness where Force organises itself in life and in mind as its fundamental continent & movement.—It is not necessary to consider here what would be the relations in Time & Space of such worlds with ours. Life & mind might descend, ready organised, from such worlds and attach themselves to forms of matter here; but not in the sense of occupying physically these material forms & immediately using them, but in the sense of rousing by the shock of their contact & awakening to activity the latent life & mind in matter. That life & mind in matter would then proceed, under the superior help & impulse, to organise a nervous system for the use of life and a system of life-movements
Page – 302 in the nerves for the use of mind fit to express in matter the superior organisations who have descended here. It was indeed the belief of the ancients that—apart from the government of each living form by a single organised personality—such help from the worlds of life & mind was necessary to maintain & support all functionings of life & mind here below because of the difficulty otherwise of expressing & perfecting them in a world which did not properly belong to them but to quite other movements. This was the basis of the idea of Devas, Daityas, Asuras, Rakshasas, Pisachas, Gandharvas etc, with which the Veda, Upanishad & Itihasa have familiarised our minds. There is no reason to suppose that all worlds of this material system are the home of living things—on the contrary the very reverse is likely to be the truth. It is, probably, with difficulty & in select places that life & mind in matter are evolved. If it were otherwise, if life & mind were to enter, organised or in full power, (such as they must be in worlds properly belonging to them) into material forms, those forms would immediately begin to function perfectly & without farther trouble. We should not see this long & laborious process of gradual manifestation, so laboured, so difficult, the result of so fierce a struggle, of such a gigantic toil of the secret Will in matter. Everywhere we see the necessity of a gradual organisation of forms. What is it that is being organised? A suitable system for the operations of life, a suitable system for the operations of mind. There are stirrings similar to those that constitute life in inanimate things, in metals—as Science has recently discovered,—vital response & failure to respond, but no system for the regular movement of vitality has been organised; therefore metals do not live. In the plant we have a vital system, one might almost say a nervous system, but although there is what might be called an unconscious mind in plants, although in some there are even vague movements of intelligence, the life system organised is suitable only for the flow of rasa, sap, sufficient for mere life, not for prana, nerve force, necessary for the operation in matter of mind. Apah is sufficient for life, vayu is necessary for life capable of mind. In the animal life is organised on a different plan and a nervous system capable
Page – 303 of carrying currents of pranic force is developed as one rises in the scale of animal creation, until it becomes perfect in man. It is, therefore, life & mind awakening in matter & manifesting with difficulty that is the truth of this material world, not the introduction of a ready made life entirely foreign to it in its own potentiality. If it be said that the life & mind attaching themselves to matter only enter it by degrees as the system becomes more fit, putting more & more of itself into the body which is being made ready for it, that also is possible & conceivable. We are indeed led to see, as we progress in self-knowledge, that there is a great mental activity belonging to us only part of which is imperfectly expressed in our waking thoughts & perceptions—a sub-conscious or super-conscious Self which stores everything, remembers everything, foresees everything, in a way knows everything knowable, has possession of all that is false & all that is true, but only allows the waking mind into a few of its secrets. Similarly our life in the body is only a partial expression of the immortal life of which we are the assured possessors. But this only proves that we ourselves are not in our totality or essentiality the life & mind in the body, but are using that principle for our purpose or our play in matter. It does not prove that there is no principle of life & mind in matter. On the contrary, there is reason to believe that matter is similarly involved in mind & life & that wherever there is movement of life & mind, it tends to develop for itself some form of body in which securely to individualise itself. By analogy we must suppose life & mind to be similarly involved & latent in matter & therefore evolvable in it & capable of manifestation. We know then the theory of the early Vedantins with regard to the relations of life, mind and matter & we may now turn to the actual statements of the Upanishad with regard to the activities of life & mind and their relation to the soul of things, the Brahman. _____
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Mind
If the Upanishads were no more than philosophical speculations, it would be enough in commenting upon them to state the general thought of a passage and develop its implications in modern language and its bearing upon the ideas we now hold. Or if they only expressed in their ancient language general conclusions of psychological experience, which are still easily accessible & familiar, nothing would be gained by any minute emphasis on the wording of our Vedantic texts. But these great writings are not the record of ideas; they are a record of experiences; and those experiences, psychological and spiritual, are as remote from the superficial psychology of ordinary men as are the experiments and conclusions of Science from the ordinary observation of the peasant driving his plough through a soil only superficially known or the sailor of old guiding his bark by the few stars important to his rudimentary investigation. Every word in the Upanishads arises out of a depth of psychological experience and observation we no longer possess and is a key to spiritual truths which we can no longer attain except by discipline of a painful difficulty. Therefore each word, as we proceed, must be given its due importance. We must consider its place in the thought and discover the ideas of which it was the spoken symbol. The opening phrase of the Kena Upanishad, keneshitam patati preshitam manah, is an example of this constant necessity. The Sage is describing not the mind in its entirety, but that action of it which he has found the most characteristic and important, that which, besides, leads up directly to the question of the secret source of all mental action, its president and impelling power. The central and common experience of this action is expressed by the word patati, falls. Motion forward and settling upon an object are the very nature of mind when it acts. Our modern conception of mind is different; while acknowledging its action of movement and forward attention, we are apt to regard its essential & common action to be rather receptivity
Page – 305 of objects, than research of objects. The scientific explanation of mental activity helps to confirm this notion. Fixing its eye on the nervous system & the brain, the physical channels of thought, Physiology insists on the double action of the afferent and the efferent nerves as constituting the action of thought. An object falls on the sense-organ,—instead of mind falling on the object,—the afferent nerves carry the impact to the brain-cells, their matter undergoes modification, the brain-filaments respond to the shock, a message—the will of the cell-republic—returns through the efferent nerves and that action of perception,—whether of an object or the idea of an object or the idea of an idea, which is the essence of thinking—is accomplished. What else the mind does is merely the internal modification of the grey matter of the brain and the ceaseless activity of its filaments with the store of perceptions & ideas already amassed by these miraculous bits of organised matter. These movements of the bodily machine are all, according to Physiology. But it has been necessary to broach the theory of thought-waves or vibrations created by those animalcular amusements in order to account for the results of thought. However widely & submissively this theory has been received by a hypnotised world, the Vedantist is bound to challenge it. His research has fixed not only on the physiological action, the movement of the bodily machine, but on the psychological action, the movement of the force that holds the machine,—not only on what the mind does, but on what it omits to do. His observation supported by that careful analysis & isolation in experiment of the separate mental constituents, has led him to a quite different conclusion. He upholds the wisdom of the sage in the phrase patati manas. An image falls on the eye,—admittedly, the mere falling of an image on the eye will not constitute mental perception—the mind has to give it attention; for it is not the eye that sees, it is the mind that sees through the eye as an instrument, just as it is not the telescope that sees an otherwise invisible sun, but the astronomer behind the telescope who sees. Therefore, physical reception of images is not sight; physical reception of sounds is not hearing. For how many sights & sounds besiege
Page – 306 us, fall on our retina, touch the tympanum of the ear, yet are to our waking thought non-existent! If the body were really a self-sufficient machine, this could not happen. The impact must be admitted, the message must rush through the afferent nerve, the cells must receive the shock, the modification, the response must occur. A self-sufficient machine has no choice of action or non-action; unless it is out of order, it must do its work. But here we see there is a choice, a selection, an ample power of refusal; the practical researches of the Yogins have shown besides that the power of refusal can be absolute, that something in us has a sovereign & conscious faculty of selection or total prohibition of perception & thought & can even determine how, if at all, it shall respond, can even see without the eye & hear without the ear. Even European hypnotism points to similar phenomena. The matter cannot be settled by the rough & ready conclusions of impatient Physiology eager to take a shortcut to Truth & interpret the world in the light of its first astonished discoveries. Where the image is not seen, the sound is not heard, it is because the mind does not settle on its object—na patati. But we must first go farther & inquire what it is that works in the afferent & efferent nerves & insures the attention of the nerves. It is not, we have seen, mere physical shock, a simple vibration of the bodily matter in the nerve. For, if it were, attention to every impact would be automatically & inevitably assured. The Vedantins say that the nerve system is an immensely intricate organised apparatus for the action of life in the body; what moves in them is prana, the life principle, materialised, aerial (vayavya) in its nature and therefore invisible to the eye, but sufficiently capable of self-adaptation both to the life of matter & the life of mind to form the meeting place or bridge of the two principles. But this action of life-principle is not sufficient in itself to create thought, for if it were mind could be organised in vegetable as readily as in animal life. It is only when prana has developed a sufficient intensity of movement to form a medium for the rapid activities of mind and mind, at last possessed of a physical instrument, has poured itself into the life-movement and taken possession of it that thought becomes possible. That
Page – 307 which moves in the nerve system is the life-current penetrated & pervaded with the habitual movement of mind. When the movement of mind is involved in the life-movement, as it usually is in all forms, there is no response of mental knowledge to any contact or impression. For just as even in the metal there is life, so even in the metal there is mind; but it is latent, involved, its action secret,—unconscious, as we say, and confined to a passive reception into matter of the mind-forms created by these impacts. This will become clearer as we penetrate deeper into the mysteries of mind; we shall see that even though the clod, stone & tree do not think, they have in them the secret matrix of mind and in that matrix forms are stored which can be translated into mental symbols, into perception, idea and word. But it is only as the life-currents gain in intensity, rapidity & subtlety, making the body of things less durable but more capable of works, that mind-action becomes increasingly possible & once manifested more & more minutely & intricately effective. For body & life here are the pratistha, the basis of mind. A point, however, comes at which mind has got in life all that it needs for its higher development; and from that time it goes on enlarging itself & its activities out of all proportion to the farther organisation of its bodily & vital instruments or even without any such farther organisation in the lower man. But even in the highest forms here in this material world, matter being the basis, life an intermediary and mind the third result, the normal rule is that matter & life (where life is expressed) shall always be active, mind only exceptionally active in the body. In other words, the ordinary action of mind is subconscious and receptive, as in the stone, clod & tree. The image that touches the eye, the sound that touches the ear is immediately taken in by the mind-informed life, the mind-informed & life-informed matter & becomes a part of the experience of Brahman in that system. Not only does it create a vibration in body, a stream of movement in life but also an impression in mind. This is inevitable, because mind, life & matter are one. Where one is, the others are, manifest or latent, involved or evolved, supraliminally active or subliminally active. The sword which
Page – 308 has struck in the battle, retains in itself the mental impression of the stroke, the striker & the stricken and that ancient event can be read centuries afterwards by the Yogin who has trained himself to translate its mind-forms into the active language of mind. Thus everything that occurs around us leaves on us its secret stamp & impression. That this is so, the recent discoveries of European psychology have begun to prove & from the ordinary point of view, it is one of the most amazing & stupendous facts of existence; but from the Vedantist’s it is the most simple, natural & inevitable. This survival of all experience in a mighty & lasting record, is not confined to such impressions as are conveyed to the brain through the senses, but extends to all that can in any way come to the mind,—to distant events, to past states of existence & old occurrences in which our present selves had no part, to the experiences garnered in dream & in dreamless sleep, to the activities that take place during the apparent unconsciousness or disturbed consciousness of slumber, delirium, anaesthesia & trance. Unconsciousness is an error; cessation of awareness is a delusion. It is for this reason that the phenomenon on which the sage lays stress as the one thing important & effective in mental action here & in the waking state, is not its receptiveness, but its outgoing force—patati. In sense-activity we can distinguish three kinds of action—first, when the impact is received subconsciously & there is no message by the mind in the life current to the brain,—even if the life current itself carry the message—secondly, when the mind is aware of an impact, that is to say, falls on its object, but merely with the sensory part of itself & not with the understanding part; thirdly, when it falls on the object with both the sensory & understanding parts of itself. In the first case, there is no act of mental knowledge, no attention of eye or mind; as when we pass, absorbed in thought, through a scene of Nature, yet have seen nothing, been aware of nothing. In the second, there is an act of sensory knowledge, the mind in the eye attends & observes, however slightly; the thing is perceived but not conceived or only partly conceived, as when the maidservant going about her work, listens to the Hebrew of her
Page – 309 master, hearing all, but distinguishing & understanding nothing, not really attending except through the ear alone. In the third, there is true mental perception & conception or the attempt at perception & conception, and only the last movement comes within the description given by the Sage—ishitam preshitam patati manas. But we must observe that in all these cases somebody is attending, something is both aware & understands. The man, unconscious under an anaesthetic drug in an operation, can in hypnosis when his deeper faculties are released, remember & relate accurately everything that occurred to him in his state of supposed unconsciousness. The maidservant thrown into an abnormal condition, can remember every word of her master’s Hebrew discourse, & repeat in perfect order & without a single error long sentences in the language she did not understand. And, it may surely be predicted, one day we shall find that the thing our minds strove so hard to attend to and fathom, this passage in a new language, that new & unclassed phenomenon, was perfectly perceived, perfectly understood, automatically, infallibly, by something within us which either could not or did not convey its knowledge to the mind. We were only trying to make operative on the level of mind, a knowledge we already in some recess of our being perfectly possessed. From this fact appears all the significance of the sage’s sentence about the mind.
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