पृष्ठम्:केनोपनिषद्भाष्यम् (श्रीरङ्गरामानुजमुनिविरचितम्).djvu/७

iv ÍNTRODUCTION the Periyāļvār's Pallāņdu and Madhurakavi's Kanninux siruttambu, but we have not been able to trace the anywhere. The other works are so far as we know and lave every reason to fear, irretrievably lost. The writings and style of Raigarāmānuja follow the model set by Venkatapatha, close, relevant and ucver loose. 4 KENOPANIŞAD Kenopanişad or the Talavakāropauişad belongs to the Sāmaveda. Sāmaveda has two Brālımaņas, the Tāņdin and the Talavakāra or Jaiminiya. Tăndin is itself divided into seven (i) Pañicāvimsa (25-book) Brāhmaṇa, (ii) the Sadvimsa (the 26th book), (iii) Chandogya Brāhmaṇa, of which the first two chapters deal with marriage and gſhya rites whilst the eight remaining chapters comprise the Chándogyopanişad. (iv) Sāma-vidhāna-brāhmaṇa, (v) Devatādhyāya, (vi) Vamsa (geneology of teachers) and (vii) Samhitopanişad. The Talavakāra Brāhmaṇa consists of five books of this the Jaiminiyopanişad-brāhmaṇa forms the fourth book. The Kenopanişad is a part of this Jaiminiyopanişad-brābmaņa. The fifth is called the Ārseya-brähmaņa. According to DR. HANS OERTFL the Jaiminiya Brāhmaṇa contains four adhyāyas, each consisting of anuvākas which again contain kliandas. The Kenopavisad is the 10th apuvāka of the fourthi adhyāya. Even as the Isopanişad deals with Braluman as the all- pervading Self, the Kenopanisad deals with the Transcendent Nature of Bralinau, transcendent to all types of cognitinu. In the first kbanda, Its transcendence to all sensory cogui. tions (including the sensorium, the miud) and inėxpressibility and incoinmunicability are intimated. In the second khanda, it is pointed out that this transcen- dence over all cognition is not absolute, a fact already suggested by the phrase 'anradera......' in tlie first khanda. This is as it were explained to mean that the knowledge of the