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M.A. Yoga (SPPU)
Year – 2023 & 2024

YG-603 MJ
Yoga in Principal Upanishads
Semester – III - 2 Credits
Kenopanishad
YG 603 MJ – Yoga in Principal Upanishads Course Objectives:
• To understand the relationship between Vedantic philosophy and other philosophies
• To know the concept of Advaita
• To highlight the concept of Vedas
• To know the relationship between Upanishads and Yoga Upanishads
• To know the different paths of Yoga Course Outcomes: Students will be able to,
• Understand the fundamental knowledge of Yoga
• Develop the interest about cultural aspects
• Reach up to the roots of Upanishadic wisdom
• Develop the authoritativeness, accuracy and objectivity of Yogic wisdom
Credit 1 – Ishavasya, Kena, Katha and Prashna Upanishad - Introduction to 10 Principal Upanishads; -
Ishavasya Upanishad: Concept of Karmanishta; Concept of Vidya and Avidya; Knowledge of Brahman; Atma Bhava; -
Kena Upanishad: Self and the Mind; Intuitive realization of the truth; Moral of Yaksha Upakhyana. –
Katha Upanishad: Definition of Yoga; Nature of Soul; Importance of Realization –
Prashna Upanishad: Concept of Prana and rayi (creation); Panchapranas; The six main questions;
Credit 2 – Mundaka, Mandukya, Aitareya, Taittiriya, Chhandogya, and Brihadaranyaka Upanishad -
Mundaka Upanishad: Two approaches to Brahma- Vidya- Para and Apara; The greatness of Brahmavidya;
Worthlessness of Selfish-karma; Tapas and Gurubhakti; The origin of creation, the aim of Meditation Brahmanubhuti; -
Mandukya Upanishad: Four States of Consciousness and their relation to syllables in Omkara; -
Chhandogya Upanishad: Om (Udgitha) Meditation; Shandilyavidya. –
Aitareya Upanishad: Concept of Atma, Universe and Brahman; -
Taittiriya Upanishad: Concept of Pancha Kosha; Summary of Shiksha Valli, AnandaValli, Bhriguvalli; -
Brihadaranyaka Upanishad: Concept of Atman and Jnana Yoga; Union of Atman and Paramatman
2. KEN Upanishad:
The Secret to the Source of All Energy

• The Kena Upanishad is encompassed in the Sãma-Veda. The Sãma-Veda

comprises of a brãhmana (chapter) called the ‘Tavalakãr’.
• The tenth anuvãk (sub-section) of the fourth adhyãy (sub-chapter) of this
Tavalakãr Brãhmana is the Kena Upanishad.
• This Upanishad starts with the question ‘केन?’ – ‘Kena?’ ‘By whom?’
Hence it is called the ‘Kena’ Upanishad.
• This Upanishad, which is in the form of a guru-disciple dialogue, is
spread over four parts or khands with a total of 35 mantras.
• The text of the Veda prior to the Kena Upanishad contains a detailed
explanation of karma.
• The point at which the Veda talks about the inspirer of all karmas marks
the beginning of the Kena Upanishad.
2. KEN Upanishad:
A DISCIPLE’S CURIOSITY

The Kena Upanishad begins with a question from an inquisitive disciple:

‘केने'षतं पत-त .े'षतं मनः केन .ाणः .थमः .ै-त य7ु तः। केने'षतां वाच;ममां वदि>त
च?ुः @ोBं क उ दे वो यनु ि7त॥’ – (Kena Upanishad: 1/1). ‘

केने$षतं पत*त +े$षतं मनः।’ –

The mana – mind – contemplates. It is a part of the antahkaran, which
comprises four aspects – mana, buddhi, chitt and ahamkãr – collectively called
the four antahkarans. Here, the word ‘mana’ implies all four antahkarans. So,
the meaning of this phrase is, ‘O Gurudev! Who is the inspirer who gives these
four antahkarans their faculty to function.’
केन +ाणः +थमः +ै*त य6 ु तः।’
Prãna (breath) is predominantly air. It is needed even when we are in our
mother’s womb. We unconsciously continue to breathe without any
intervention. Association with breath has become synonymous to life. One
who no longer breathes is considered dead. Moreover, it is this prãna that
propels the actions of our bodies. Prãna moves our hands. Prãna moves our
feet. Our eyes can see, but it is prãna that opens our eyelids. Prãna is of great
importance in our bodies. Here, prãna (breath) implies all five types of prãna –
prãna, apãna, vyãna, samãna and udãna. Meaning: ‘Who is it that breathes this
prãna into our lives? Who gives prãna the faculty to sustain life?’
2. KEN Upanishad:
‘केने$षतां वाच:ममां वदि=त।’ –
Speech can be heard everywhere in creation. Birds chirp, and animals roar,
neigh, shriek, creak, bellow or growl. Man has an extensive ability to speak. We
can sing various tunes and speak in different languages. Here, speech implies
all five organs of action – speech, hand, feet, anus and genitalia. Meaning: ‘O
Gurudev! Who inspires the faculty of these organs of action?
’
‘च>ुः ?ोAं क उ दे वो यनु ि6त।’ –
Chakshu means eyes. They can see various objects. They can decipher millions
of colours. They can perceive shape, quantity and distance. The eyes have
many such capabilities. Shrotra means ears. They contain 30,000 sensitive
points and can recognize over 300,000 sounds. Here chakshu and shrotra
imply all five organs of knowledge – the eyes, ears, tongue, nose and skin.
Meaning: ‘Who inspires the faculty of these five amazing organs of knowledge?’
Thus, the first mantra is a presentation of a disciple’s curiosity.
Now let us see the guru’s answer.
2. KEN Upanishad:
THE GURU’S ANSWER
‘@ोBEय @ोBं मनसो मनो यG वाचो ह वाचं स उ .ाणEय .ाणIच?ुषIच?ुः।’ –
(Kena Upanishad: 1/2).
Paramãtmã is the giver of all strength. What is that Paramãtmã like?
He is ‘manaso manaha’ – the mind of the mind. Thus, he gives the mind the
faculty to think and contemplate. He is ‘prãnasya prãnaha’ – the breath of
even breath. Thus, he gives breath the faculty to sustain the body. He is
‘chakshushashchakshuhu’ – the eye of the eyes. Thus, he gives the eyes the
faculty to see. He is ‘shrotrasya shrotram’ – the ear of the ears. Thus, he gives
the ears the faculty to hear.
Hence, it has been clearly stated that Paramãtmã is the root inspirer of
all knowledge, desires and actions. It is Paramãtmã who mobilizes the
organs of knowledge and action, and the antahkaran.
2. KEN Upanishad:
• PARAMÃTMÃ IS AXIOMATIC AND OF INFINITE ENERGY
Someone may question that if Paramãtmã gives the eyes, ears, mind and other
organs and antahkaran their faculty, where does Paramãtmã get that faculty from?

• Is there anyone else who gives faculty? Such doubts are clarified here explicitly:
‘य"मनसा न मनत ु े येनाऽऽहुमन
- ो मतम’् –(1/5), ‘य12च4ुषा न प7य8त येन च4ूं;ष प7यि"त’ –
(Kena Upanishad: 1/6), ‘य12=ो>ेण न शण ृ ो8त येन Bो>Cमदं Bत
ु म’् –( 1/7), ‘य1Eाणेन न
EाFण8त येन Eाणः Eणीयते’ –(1/8).
The meaning of this is that we need tools such as our eyes, ears and mind to see,
hear and think; we need breath to breathe; we cannot see, hear, think or live without
these; but this does not apply to Paramãtmã.

• His energy is not dependent on anything. Although Paramãtmã’s form is complete in

all ways, with all divine organs, he is not dependent on tools like the eyes and ears to
see or listen. If he wishes, he could see and hear without utilizing any organs,
because he is all-capable. Nevertheless, he is also omniscient.

• Thus, the primary teaching is that Paramãtmã is the all-doer.

Even though Paramãtmã is the all-doer, one who, because one’s arrogance, does not
believe him to be so, and believes oneself to be the doer is ignorant and foolish.
• This is like a dog that walks under a cart thinking that it is he who is moving it. To
explain this, this Upanishad features a conversation between the devtas and a
yaksha.
2. KEN Upanishad:
There is a beautiful story in the third chapter of Kenopanishad.

• Once upon a time, Devas/Gods won a victory over the Rakshasas/demons. They started gloating
over their achievements. They felt that no one can defeat them and the whole world was theirs.
• When the gods were enjoying the event, they saw the divine and enchanting form of Yaksha at
some distance. He was none other than the nondualist Absolute Truth/Brahman in the form of
Yaksha. ( Parabrahma has manifested in the form of Yaksha.)
• When Gods saw his glorious look, they were surprised and amazed. To enquire about him, Gods
requested Lord Agni to approach that divine form.
• Lord Agni, the deity of the fire element went towards the Yaksha with full attitude of might and
power to enquire his identity. But the Yaksha himself asked him his identity. Lord Agni boastfully
replied, ‘I am the Lord of fire. I can burn anything in this world within moments.”
The Yaksha placed a blade of grass in front of Lord Agni and requested him to burn it, if he
could. However, Lord Agni could not even warm that grass blade.
• Lord Agni returned to the other Devas, defeated and replied, ” I don’t know who he is “
Being curious about the divine guest, Gods sent Lord Vayu to enquire and ascertain the identity
of the divine form Yaksha.
• Proud and egoistic Lord Vayu approached Yaksha to enquire but the Yaksha himself asked his
identity. Lord Vayu boasted , ” I am the mighty Lord Vayu who can toss the universe like paper
toys. Yaksha placed the same grass blade before him and requested to move it a bit; if he
could. But Lord Vayu couldn’t even move the blade of grass. He returned in disgrace.
2. KEN Upanishad:
• When Gods found the mighty Lords failing in their assigned task, they requested Lord
Indra, the king of God( Lord of mind) to approach the Yaksha for enquiry.
Lord Indra moved forward.
• He was neither egoistic neither boastful. In fact; as he has seen the other Lords failing to
identify the divine guest, he was more curious and humbler. Even if he was the king of
the Gods, he was not that much self-conscious about his image and post but very eager
to know the identity of the Yaksha.
• When he was about to reach him, Yaksha suddenly disappeared. ( The Supreme Truth/
Brahman has suddenly withdrawn his manifest form).
• But Lord Indra was not despaired. In fact; he stood there with more curiosity, and
earnestness to know that divine. Instead of returning, he looked forward with hope and
intense wish to know the divine image; which has disappeared. When he looked at the
spot from where the divine form has disappered, with the attitude of surrender and faith,
a beautiful lady with splendour appeared at the very spot.
• She was the Goddess of Brahmavidya/Shruti. Lord Indra approached her like an honest
seeker with full devotion and surrender and enquired about the divine form; which has
just disappeared.
• Goddess Shruti told him that he was none other than Eternal Nondual Brahman;
manifested in the name and form of the Yaksha. She also reminded him that every
victory is of the Brahman and of no one else and it is God’s foolishness in boasting that
they had won a victory over the Rakshasas.
• Lord Indra returned, and all the Gods came to know that the divine form who has
disappeared was the Brahman. Although this story appears to be simple, it is of immense
importance for a spiritual seeker as a guide to approach the Truth. This story has many
investigating points which are helpful to know the Truth and how to approach it.
2. KEN Upanishad:
• सामवेदाJया तलवकार शाखेचे उप-नषद. हे .ाचीन उप-नषदांपक ै Q एक असन ू जै;मनीय
उप-नषGVाWमणाचा हा एक भाग आहे .
• याचा .ारं भ ‘केन’ या .[नाथ\क सव\नामाने होत अस]याने या उप-नषदाला केन असे
नाव आहे . हे उप-नषद तलवकार VाWमणाचा नववा अ^याय आहे . याला ‘तलवकार’
_कंवा ‘VाWमणोप-नषद’ अशीह` नावे आहे त.
• या उप-नषदाचा काल व कता\ यांसंबंधी -नि[चत माcहती उपलdध नाह`; परं तु गीतेतील
एका वचनावfन केनोप-नषद हे गीतेJया पव ू gचे असावे, असे cदसते.
• केनोप-नषदाचे एकूण चार खंड असन ू पcहले दोन पGयाjमक व पढ ु `ल दोन गGयाjमक
आहे त. या उप-नषदाJया .ारं भीJया [लोकात ;शlयाने गुfला पढ ु `ल चार .[न 'वचारले
आहे त.
१. मनाला .ेरणा कोण दे तो?
२. कोणाJया .ेरणेने .ाण काय\ करतो?
३. कोणाJया .ेरणेने वाणी काय\ करते?
४. डोळे व कान यांना आपाप]या काया\साठs कोण -नय7 ु त करतो?
2. KEN Upanishad:
गf ु ने या .[नांचे उtर cदले ते असे — वाणी, च?ु, मन, @ोB, .ाण यांना परVWम .ेरणा
दे त.े दस ु uया खंडात VWमvान आwण jयाचे फल सांyगतले आहे . परEपर'वरोधी शdदांची
योजना कfन VWमvान.ाzती जाण{याची जणू खण ू च या खंडात सांyगतल` आहे . या
संदभा\त या उप-नषदातील .;सGध वचन |हणजे
“यEयामतं तEय मतं मतं यEय न वेद सः।” (२.३)
अथ\ : ‚याला वाटते मी VWम जाणले नाह`, jयाने ते जाणलेले असते आwण ‚याला वाटते
मी VWम जाणले, jयाने ते जाणलेले नसते. VWमvानी मनlु याला अमत ृ jव .ाzत होते, असे
VWमvानाचे फळ यात सांyगतले आहे .
• -तसuया व चौ†या खंडांत इंˆ आwण उमा है मवतीची कथा आहे . VWमाJया श7तीमळ ु े
असरु ांबरोबरJया यG
ु धात दे वांना 'वजय .ाzत झाला; परं तु हा 'वजय Eवसाम†या\मळ ु े
;मळाला असा दे वांना गव\ झाला.
• दे वांचा गव\ नlट कर{यासाठs VWम दे वांपढ ु े .कट झाले (या उप-नषदात VWमाला ‘य?’
असे संबोधले आहे ), परं तु दे व ते ओळखू शकले नाह`त. अखेर`स इंˆापढ ु े दे वी उमा
है मवती .कट झाल`. .कट झाले ते VWम असन ू दे वांना VWमामळ
ु े च 'वजय ;मळाला,
असे -तने सांyगतले.
• जे न‹ आहे त jयांनाच VWमvान .ाzत होईल हे च या कथेचे ताjपय\ आहे . तप,
इंcˆयदमन, कम\, वेद-वेदांगे आwण सjय हे VWम जाण{याचे आधार अथा\त साधने आहे त
असेह` केनोप-नषदात सांyगतले आहे .
• या संभाषणाचा सार असा आहे कQ दlु ट (असरु `) .वt ृ ीवर केवळ परमाj|याJया कृपेनेच
मात करता येत.े jयाJया साम†या\;शवाय आwण इJछे ;शवाय गवताJया एका dलेडलाह`
काह`ह` करता येत नाह`. jयामळ ु े कधीह` अहं कार बाळगू नये.
2. KEN Upanishad:

• या ज>मात हे ल?ात •या!

जीवन अ-नि[चत आहे . मjृ यू कधी येईल हे कोणालाच माह`त नाह`. अशा प‘रिEथतीत हे
समज{यास 'वलंब होऊ शकत नाह`. एखाद` “य7ती शांतता राखू शकत नाह`. आनंदाची
वाट पाहू शकत नाह`. |हणन ू च उप-नषद |हणते, 'इह चेदवेद`थ सjयमिEत न
चेदवेद`>महती 'वनिlटः' - 'इहा चेदवेद`दथा सjयमEती न चेदवेद`नमहते 'वनािlटह`’ –
• '‚याला वर`ल बोध .ाzत झाला आहे jयाला येथेच खर` म7 ु ती .ाzत झाल` आहे .
अ>यथा सवा\त मोठे नकु सान झाले असे समजावे' (केना उप-नषद: २/५).

• jयामळु े आपला आळस आwण -नlकाळजीपणा बाजल ू ा ठे वला पाcहजे. आपण गुfंना
शरण जावे, jयांJया उपदे शांचा Eवीकार केला पाcहजे आwण अशा .कारे परमाj|याची
कृपा .ाzत कfन आप]याला याच ज>मात अमरjव .ाzत केले पाcहजे.

• अशा .कारे , परमाjमा सव\ कता\ आहे . तोच इंcˆयांना आwण अंतकरणाला jयांची ?मता
दे तो. आपण खोटा अहं कार बाळगू नये आwण 'मी एकमेव कता\ आहे ' यावर 'व[वास ठे वू
नये. अशा .कारे , ;शlयाला म7 ु ती आwण शांतीची गु—_क]ल` दे ऊन, गुf शेवट`
|हणतात, 'उ7ता त उप-नषG' - 'उ7त त उप-नषद' - 'हे सार आहे . हे उप-नषद आहे .
मी ते त|ु हाला cदले आहे ' (केना उप-नषद: 4/7). अशा .कारे , या उप-नषदातील सव\
उजšJया मळ ू EBोताचे सार आप]याला .ाzत झाले आहे .