INTRODUCTION Transcendent Brahman is of the form "I know it as that which is not muknown", that is to say, that there can be no complete knowledge of it, though not 110 knowledge at all. In the third khanda, it is shoon that even the chief Gods Agni and Vãyu were unable to know that Brahmaa, wlieu It manifested Itself to them. They returned bafiled. Indra also went, and as It disappeared he pursued his course till lie met the radiant form of Umā at the same place where Brahınan was. In the fourth khanda, Umā-Hainavati instructs !udra, the foremost of the gods, in the Brahmau-knowledge. Then is intimated the truth that the experience of Bralinau is like a lightuing-flaslı. Finally is counselled the Upāsana of Brahman as Delight, wliose subsidiaries are austerity, self-coutrol, action and others. It is declared that one attains the svurga, the highest place by this practice. Thus the Upanişad in the first three chapters covers the Tattva, the nature of Truth, Brahman and knowledge regarding Him and at the end of the last chapter it instructs the Hita or the means of attainment and the Puruşārthat of the goal of man. Now speaking about the entire philosophy of this Upanisad we can say that Brahman is revealed here as the Instigator of all activities, and that He indeed is the vitality and the power behind all activities in the Universe. It is precisely because He is the inner impellor and sustainer of all activities of all things, adhyātmically and ädhibhautically and adhidaivi. cally, that we are not able to kuow or grasp the entire nature of the Divine. God is greater than the instruments through which He acts. No source of knowledge can comprehend Hins, for He is the knower who cannot be known He is the Inconiprehensible but not absolutely for as inner self sve know Him as the Delight. We can best know Him as the Vana, the desireable to us, the Delight. We can glean some kuowledge of Him through instrnction and meditation on Hiui. The philosophy enuuciated by the Kenopanisad is almost identical with the philosophy enunciated by the Isopanişad,
