Kenopanishad : ( 18/01/2013. )

Slokam:-3. N  tatra  caksur  gacchati  na  vag  gacchati  no  manah na  vidmo  na  vijanimo  yathaitad-anusisyat Anyadeva  tad  viditad  atho  aviditadadhi Iti  susruma  purvesam   ye  nastad  vyacacaksire. The eye does not go there, nor speech, nor mind. We do not know how to instruct one about it It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us that. Eye cannot reach there.It is the very Consciousness that makes it possible for the eyes to see, it is Light or the Truth with which the eyes sees the things; and it is the seer behind the eye, just as the observer in the observatory  sitting peering into the eye-piece of the telescope. The telescope by itself cannot see, but it is the man behind the telescope who sees. Similarly, it is the Atma that sees or rather the seer in us, the Real Eye that sees. To the question, 'what is that which makes the mind go out? the answer given by the Guru is '

Slokam:-2. Srotrasya  Srotram  manaso  mano  yad vaco  ha  vacam  sa  u  pranasya  pranah caksusas  -  caksur  -  atimucya  dhirah pretya-smallokad-amarta  bhavanti Preceptor: it is the ear of the ear, the mind of the mind, the tongue of the tongue ( speech of the speech) and also the life of the life and the eye of the eye. Having abandoned the sense of Self or 'I' -ness in these and rising above sense-life, the wise become Immortal. A direct definition of the Infinite and the Eternal Life principle would be impossible. To define God is to defile God. Hence  for a direct question such as 'who is the Director?'  the preceptor answers that he is  'the Eye of the Eye. Ear of the Ear. etc.. This is an illustration of the  suggestive language of the Upanisads. The Brahmam cannot be demonstrated positively in a concrete manner, as the thin crescent of moon could not be pointed out. But the branches and leaves of the tree are indicated here. We kno

Chapter:1. Slokam:-1. Kenesitam  patati  presitam  manah kena  pranah  prathamah  praiti  yuktah kenesitam  vacamimam  vadanti caksuh  srotram  ka  u Devo  yunakti. Disciple : By whom willed and directed does the mind light upon its objects?  Commanded by whom does the main Vital Air (Prana) proceed to function? By whose will do men utter speech? What intelligence directs the eyes and ears ( towards their respective objects)? The entire Upanisad  is an conversational style. The student of life, after living his span of experiences in the world of sense-enjoyments, has come to feel an impatience with the finite joys. He has rejected the world as a field of meaningless strife and the day-to-day material life as an endless race to catch one's own shadow. The Pupil thus enquires, his Guru (Teacher) by way of questions.  

OM   apyayantu  mamangani  vak  pranascaksuh srotramantho  balamindriyani  ca  sarvani. Sarvam  Brahmaupanisadam  maham  Brahmara nirakuryam    ma    ma  Brahma  nirakarat anirakaranamastvanirakaranam   me  stu Tadatmani  nirate  ya  Upanisatsu  dharmah  te mayi  santu  te  mayi  santu. OM Santih! Santih! Santih!     May my limbs, speech, prana (vital air), eye, ear, strength, of all my senses grow vigorous. All ( everything) is the Brahmam of the Upanisads. May I never deny the Brahmam.     May the Brahmam never spurn me. May there be no denial of the Brahmam. May there be no spurning by the Brahmam. Let all the virtues  recited by the Upanisads repose in me delighting in the Atma ! May they in me repose.     In the second peace-chanting, we find how essential it is for a Sadhaka to build up a harmonious personality of all the physical, psychological and spiritual entities in him. Spiritual path, is not for the broken bodies, for the constricted hea

Santi-Mantra-1.:- OM Saha  navavtu.  Saha  nau  bhunaktu.  Saha  viryam  karavavahai. Tejasvi  na  vadhitam-astu.  Ma  vidvisa-vahai.     OM, May He ( Lord) protect us (Guru/Teacher and Sishya/pupil) both.  May He cause us both to enjoy ( The Supreme/Lord). May we both exert ( to discover the true inner meaning of the Scriptures/Kenopanisad) together. May our studies be thorough and sincere/faithful. We may never misunderstand each other.  OM Peace (be with us from bodily obstacles); Peace (be with us from phenomenal cruelties); Peace (be with us from heavenly wraths).   Here: this first  peace verse  gives us an idea of the team-spirit in which the teacher and the taught approached the venture of teaching and learning . In Brahma Vidya, no progress is possible without active co-operation of the teacher and equally sincere co-operation from the taught. Hence, the special prayer. 'May we never quarrel with each other.'  'This prayer seems to be specia

The  woman remaining same:- This, some of the sceptical modern  youngsters might say, is not true. This will be explained by an illustration to make the point more clearly. The child sees its mother in a woman. Its father sees in the same woman, his wife, its uncle sees in her ,his sister, and its grandmother sees in that very same woman, a daughter. The child looks up to the mother in reverence and love. The husband looks her with lust and craving, the brother looks at her with affection and regard, and her old mother looks at her with motherly love and affection. The woman remaining  the same, four different individuals have thus seen in her four different entities: mother, wife, sister and daughter.   If this is possible and is daily done in life, is it madness for the devotee to See the Lord-of-his-heart in the Idol ? If this be madness in the devotee, we will be compelled to accept all living ones in the modern world as stark mad, and this would certainly be not quite ac

INTRODUCTION:- Kenopanisad forms the ninth chapter of the Talavakara  branch in the Sama Veda. Each veda contains three distinct Books : the mantras, the brahamanas, and the aranyakas. Being an Upanisad Kena falls in the third book. Kenaopanisad starts as the ninth chapter of the Talavakara branch . The eight preceding chapters deal with the Karma and Upasana processes, constituting in them, the details of rituals and religious formalities. Karmas include special Yjnas and Yogas (sacrifice) to be performed and Upasana, which roughly are the early exercises in higher meditation to be practiced.   Upasana (worship) has come to mean now-a-days that the Lord is present in an idol, symbol, or picture. Special objects are selected for special Gods : thus, in Siva Linga we superimpose the vision of Lord Siva; in Saligram stone (a kind of nature-polished stone with strange markings upon it and often containing streaks of gold) we develop Sri Narayana idle; in the Cross Jesus Christ