This Upanishad belongs to Sama Veda.This is the 9th chapter of the Talavakara-Brahmana in the Sama-Veda. The first sound of this Upanishad is “Kena” for which this part of Upanishad is commonly known as “Kenopanishad”. This Upanishad is having four Divisions. In the lst Division there are only 8 Mantras ; in the 2nd 5 Mantras; in the 3rd 12 Mantras and in the 4th only 9 Mantras. The first question of this Upanishad is an ample revelation of the psychological and spiritual urge in the disciple who has faced life deligently and pondered for himself to realise that there is very little value of sensuous life and therefore seeking for life-transcendence from his spiritual master. Here the seeker has come to a conclusion that there must be a certain vital power behind the instrumental material senses that prompts the senses. In the second shloka the answer thereof is the key to open the gate-way of the kingdom of the Transcendental Truth Which is the Efficient-Cause and the Guiding-Force for everything. The second shloka explains that the Supreme Truth cannot be known like the objects of the world. Threfore it is not possible to make the people believe in the Supreme by mere instructions, by the evidence of the senses and other proofs. But it is quite possible to make him believe and understand when his intuitive wisdom functions (Samvit-vritti) the Upanishadic mantra lifts her veil and gives here the ‘vision’ of her Beauty-Divine to make the Unknown and the Unknowable realised. Here in the Upanishadic term the ancient seers have preserved the Brahma-Vidya in such a safe lock that the term is hollow and mysterious to an intellectual like safety-doors against intruders but the secret key is given to a worthy disciple who has got intuitive knowledge to enter into the Sanctum Sanctorum. Those who are endowed with pure intuitive knowledge can easily grasp the esoteric meaning of the Upanishadic dictums.

In the following shloka itself it is stated that the Nomenclature of the Brahman “Thou knowest implies that Brahman is not unknowable. Therfore the preceptor suggests that this Supreme Truth cannot be known through Inductive Process whereas is known through Shrauta pantha. In this Upanishad it is essentially stated that the Supra-logical power of Vishnu is the Efficient Cause for the vitality of all jivas. The Supreme Brahman (Vishnu) is beyond the comprehension of the senses of the jivas. The emperical knowledge is incapable to realise Him. The intuitive wisdom alone can help us in this respect. In the second division we find, “By the unreserved grace of the Guru the most fortunate and worthy disciple whose knowledge of Truth though complete and full through his Intuitive Wisdom and Subjective Experience yet his cognition is as such that it is neither that he knows Him not, nor that he knows Him fully. Again as he remains unshaken in his cognitive faith owing to the strength of his own subjective experience of the Supreme Truth he undoubtably remarks that who amongst us comprehends Him will also say so of Him”.

In the third division through a parable it is supplemented that superiority of one Supreme Sovereign Brahman (Vishnu) over all the Vedic gods as that Brahman is the very life of all gods who derive their power from Him only. Devatas after winning over a battle against the asuras sat at a conference presided over by Indra. There each one of them was egoistically aggrandising their respective role played during the war which ulitmately brought their success. When it so happend that the Supreme Lord Vishnu in the Form of a Yaksha appeared at the gate-way of the Assembly Hall. First Agni came to meet Him but cut a sorry figure having totally crashed down his pride and vanity of mighty power. Next Vàyu came to meet Him but he also got the same reward as it was for the Agni. Finally Indra himself came when the Lord disappeared whereas on the very spot Uma Devi appeared and told the Truth about the Yaksha.

The real war is indeed, between the lower impure mind with its animal propensities where the asuras representing and the higher ambiguity of human Idealism representing the devatas who are the presiding deities of the senses. The ego centred idealist does not know that his achievement must be resting upon the Realistic Approach. The Para-Vidya which secures immediate Self-realisation is possible only for those who are able to withdraw their thoughts from worldly objects and concentrate on culturing devotion to the Ultimate Reality Vishnu. There eternally remains the relationship of the served, servitor and service. In shloka 6 of the IV division we find the word ‘Tadvan’. Although ‘Van’ may denote forest, water and shelter but the derivative meaning herein is “Bhajan” and Loving Devotion to the Transcendental Personality of God-head is equated with the word “Tajjalán” of the Chandogyopanishad ch. IV mantra l. viz. “Tajjalaniti shanta upásita”.