Kenopanishad : ( 18/01/2013. )

29/08/2018 KENOPANISHAD-1.9.2.3 Mantram - 2.3 Continued .. The Selfhood attributed to the senses, etc. has to be transcended through the negation of their realities. This requires extraordinary courage or dhairya, because it is hard to negate what is experienced as a reality. To realise that the changing of bodies is for one’s good, to know that getting rid of individuality is beneficial, to come to the conclusion that impersonality is the real state of being, to detach oneself from one’s pet forms of experience, is not easy. Faith in Truth means disbelief in phantoms. Immortality and mortality are utter contradictions. We cannot live in God and at the same time live in the world. The world is a nihil in the glory of the Selfhood of Divinity. Transcending this world does not mean casting this world away and going to another superior world. The world is a condition of experience, a mode through which we view reality, a form which we have selected out of the immense Ground of f

05/08/2018 KENOPANISHAD-1.8.2.2 Mantram - 2.2 Continued .. In the state of waking, consciousness pervades the body, even as fire makes an iron ball red hot, when it is heated. It becomes difficult to distinguish between the fire and iron in that condition. Similarly the body appears to be the Self because of this pervasion of consciousness over the senses and the body. But consciousness is different from the senses and the body, even as fire is different from the iron ball. Self-revelation is the nature of the Self. Because of it the senses reveal to us objects. They die without it. As the sun illumines the world, the Self illumines the mind and the body. Thus it is proved that the body is not the Self and that the mind also is not the Self. Similarly, the prana is not the Self. The prana is the expression of the mind. It is the connecting link between the mind and the body. The flow of prana is regulated by the function of the mind, and the body in turn is controlled by the