4 vi ÍNTRODUCTION but this Upanişad approaches the whole question from a most challenging angle. It shows that the Supreuc Being will ever renain beyond the reach of all fructions of our exterioris. ed consciousness, such as, speech or the Vedic Word which is creative power pot the mere speech, mind (our sensoriuin which is reckoned as the eleventh organ, the sixth after the organs of cognition and the sixth after the organs of action), eye and the ear, for it is the inward impellor of all these functious which our exteriorised cousciousness represents. Indeed it is because they cannot reflect backwards or turn tipou themselves and cannot subsist without the Supreme sustaining their activities that the Supreme Bralıman is described as the: śrotrasya śrctram manaso mano jad tācu ha vācam sa u pránasja prānalı cakşuşaś cakşuh...... If the Isopanisad described the inwardness aud transcendence of the Divige Lord, the Kenopanişad reveals that, so far as the individual is concerned, in lim too the Supreme Lord is the Source of all functions and activities. Knowing this the indi., vidual should not concentrate his vision ou the importauce of these functions as such but seek to trace their fundamental powers and abilities to the Diviue. If in the Išā it has been taught that the Supreme Being is the Self of the soul, the satyasya satyam, here, He indeed bas been taught as the foundational supraconscient poster behind all the conscient and vital and material activities. It is this that is asked to be known, since the second part of the lhanda definitely rejects all limited idea of the Supreme as this or that. The second khanda reveals that because the Supreme is beyond all these cognitive and other instrunients, all of wbich recede finable to comprehend It, It is not absolutely unknown. If it is known that it is not entirely upknotable, then one can be said to have known It. A general knowledge of the Disine as the Source of all activities, all vitalities, all strengths, and knowings can iudeed be had; ſor it is clearly stated that the one sure sigu of the possession of the Knowledge of Brahman ever in this geveral mauder, grants to the knower an attractiveness in his own nature (4th Khanda 6; enam sartāni bhutani
