According to Yagnavalkya, the disciple in the case is like Janaka “adhita – Veda Uktopanishad” a person who has mastered the Vedas and has also heard the Upanishadik Knowledge. The question comes from a well-read person – it is full of technical terminology then used. Propelled by whom the mind is directed to its object? By who yoked the First Life-breath – Prana – move forward on its patha? By whom impelled is this word that men speak? Who is the God that directs the eye and the ear to their workings? His inquiry now is, how to transform these Gods – brahma-purushas- into Brahman. The sense gods within who help in the realization of Brahman. He also knows about the “brahmapurusha’s”. He has heard that the divine is realizable to the direct vision of the awakened consciousness. He is in fact part and parcel of the divine.
He is rather a “devayni”, one who desires, wants to realize the divine. He is neither an agnostic nor a slanderer of the deity – “devanid”. The student has come to the teacher’s house as a alibate to realize and attain Brahman. European hypothesis about this is misdirected and misguided. It is an effort to arrive at a definite understanding, a judgement or a theory. Vedic inquiry of truth is not mere speculation or sophistry. It is aroused to understand or to gather true knowledge from mimamsa. The spirit of enquiry is not aroused here from doubt or sophistry.
The influx of the divine, as it helps in the development and the nourishment of all the parts of thebeing, so also awakenes the spirit of enquiry. The enquiry that rises in him is due to the influence of the supreme deity – who is Intelligence or knowledge absolute. One who knows not or understands not was called “pak”. This also takes form of an enquiry to inner deity as we see it in this agein the case of Sri Rama Krishna – always enquiring the mother about all matters. Enquiry about the mystery of the universe is a peculiarity of the intelligent mind. There are many illustrations of both in the Samhitas. This may be in question- answer format between the knowers of truth or between a knower and an enquirer. The old nomenclature for an enquiry about Brahman was “brahmodya” dialogue about Brahman or “Vakovakya” – taking or discussion about. The method of dialogue was not a speciality for Upanishads only. But in the few words he speaks we get a beautiful impression of a well-versed inquistive heart. The Upanishad begins with a question of the disciple. It has been already said that Kenopanishad is in form of a dialogue between the disciple and the teacher. "COMMENTARY ON 'THE KENA UPANISHAD'" BY SRI ANIRVAN, TRANSLATED BY SRI GAUTAM DHARMAPAL, COPYRIGHT
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