Kenopanishad : ( 18/01/2013. )

  Saturday, December 26, 2020. 10:16. AM. SECTION TWO Mantras - 4. Post-14. Self-realisation is synonymous with the attainment of unlimited spiritual strength. It is the strength born of independence, freedom in the highest sense. Power that is a result of the idea of possession is imaginary. No individual can have real power because of its separation from external objects. Worldly power is only an idea and not a reality. The power vanishes when one is robbed of the possessions. Therefore, there is no permanent power in this world. Even temporarily one’s powers in this world are only imaginary, because they depend on the trust which others have in oneself. Phenomenal power cannot overcome death, because even all the phenomena have to die. Death presides over everything that is created. Therefore, death can be overcome only by an uncreated being. This power of deathlessness is ever existent, and no other power is equal to it. This spiritual power cannot be attained through any other mea

---------------------------------------- Saturday, November 14, 2020.09:29.AM. SECTION TWO Mantras - 4. Post-13. ------------------------- There is another theory which holds that the Self knows itself by itself, by becoming the subject as well as the object. This theory makes the Self perishable, because it divides the Self into two parts. The Self can never became an object of itself. If it does, it has to die. One thing cannot become another thing unless it dies to that one thing. The Self does not require another consciousness to know itself. Therefore it cannot be said that the Self becomes an object to know itself. ------------------------- The theory of the Buddhists that the Self is perishable is wrong. According to the Buddhists, the Self is a constantly changing process, and not an existent being. A process is never what it is for more than a moment, and hence every process is transitory. According to this theory the whole existence is a moving shadow, a passing phenomenon wi

  ------------------------------------- Saturday, November 14, 2020.09:29.AM. SECTION TWO Mantras - 4. Post-12. ------------------------------------ Consciousness should be realised as the fundamental basis of all mental experiences. It should be realised in every state of our life in waking, dreaming and deep sleep. All thoughts are heterogeneous in their nature. They are not connected with one another. But they are experienced as belonging to one person because of the unity of the Self within. Our body, senses and mind are all made up of scattered parts that appear to be a unified whole because of the underlying indivisible essence. If only the Self were not there, our personality would be thrown away into the condition of atoms, disconnected and varied. There is no difference at all between the building bricks of one body and of another body. All are made up of the same earth, water, fire, air and space. But bodies appear to be different, they act in different ways, because the acto

------------------------------------------------------- Saturday, October 24, 2020.11:58.AM. SECTION TWO Mantras 1 to 3 Post-11. ---------------------------------------------------------------- The realisation of Brahman does not take the form of personal experience. One cannot say or tell that one has known one’s Self well, because everything that is known becomes an object. The Self is the knower of all, and is not known by anything. To say that one has known it is to limit it, and to say that one has not known it is, again, to limit it. The knower does not know anything other than the knower, which cannot be called the knowledge of the knower. Knowledge works on a dualistic basis. But the Self is non-dual. There is no knower other than the Self. It alone appears as the one and the many, as the experiencer, and also the experienced. The question of the knower, the knowledge and the known does not arise regarding the pure Self. In all processes of knowledge neither the subject is well

------------------------------------------------------- Saturday, October 24, 2020.11:58.AM. SECTION -1 Mantram -4 to 8. Post-10. ---------------------------------------------------------------- Brahman should be known to be other than what can be expressed by speech, thought of by the mind, seen by the eyes, heard by the ears, or revealed by life’s functions. The nature of Truth can be known through denials alone. We cannot call Brahman sat, because it is the opposite of asat. It cannot be called asat, because it is the opposite of sat. It cannot be called sadasat, i.e., a combination of sat and asat, because this becomes self-contradictory. It cannot be said to be beyond sat and asat, because this is unintelligible. Thus we are cornered in every way, and all definitions of Brahman become impossible. The only way of ascertaining it is, therefore, to deny everything that we know through the senses or through the mind. Brahman is sometimes called in the Upanishads asat or non-existence,

  --------------------------------------------------------------- Thursday, October 08, 2020.09:50.AM. SECTION -1 Mantram -3 Post-9. ---------------------------------------------------------------- 1. The Atman is assumed as a postulate in all processes of knowledge. No knowledge is possible without such an assumption of the indubitability of the existence of the Self. One’s own Nature cannot be perceived, for want of means. Self existence is free from all doubts and is an established fact. The Self is, therefore, neither to be rejected nor to be grasped or obtained, because of its not being either the known or the unknown. If it is the unknown it becomes an object to be known, i.e., the cause of knowledge. One seeks for a cause because one wants to produce an effect. All effects are perishable, and it is not possible to produce any effect through perfect knowledge. Knowledge does not produce anything. No power is manifested in the state of perfect knowledge. All powers of effects are

  --------------------------------------------------------------- Monday, September 28, 2020. SECTION -1 Mantram -3 Post-8. ---------------------------------------------------------------- 1. Neither the eye nor the speech nor the mind can reach Reality. These instruments of knowledge reveal objects, not the subject. The subject is the source from which these instruments proceed like rays. The rays are projected outwards, not inwards. Even as fire cannot burn itself, the Self cannot know itself through these instruments. The mind wills and determines with respect to what is within the province of its knowledge. But it cannot will and determine with respect to the Self, because the Self is not a substance which can have relations with anything. It is neither the known nor the unknown. It is not the known because there is no means of knowing it. All our means are phenomenal. What is perishable cannot reach the Imperishable. The means of the knowledge of the Self is itself. The Self is th

---------------------------------------------------------------- Sunday, September 13, 2020. SECTION -1 Mantram -2 Post-7. ---------------------------------------------------------------- Mantra 2 : "Srotrasya Srotram manaso mano yad vaco ha vacam sa u pranasya pranah cakshusas-cakshur-atimucyadhirah pretya-smallokad-amarta-bhavanti." ------------------------------------------------------------- Translation : Srotrasya = of the ear; srotram = the ear; manasah = of the mind; manah = the mind; yad vacah = of the speech; ha vacam = this is the speech; sa u = the very same He is; pranasya = of the "life"; pranah = the 'life'; cakshusah = of the eye; cakshuh = the very eye; atimucya = having abandened ( having transcended ); dhirah = the bravely wise; pretya = having gone away; asmanu lokad =  from this world ( of senses ); amruta = Immortal; bhavanti = become. ---------------------------------------------------------- Discou

---------------------------------------------------------------- Wednesday, September 03, 2020. 8:39. AM. SECTION -1 Mantram -2 Post-6. ---------------------------------------------------------------- Mantra 2 : "Srotrasya Srotram manaso mano yad vaco ha vacam sa u pranasya pranah cakshusas-cakshur-atimucyadhirah pretya-smallokad-amarta-bhavanti." ------------------------------------------------------------- Translation : Srotrasya = of the ear; srotram = the ear; manasah = of the mind; manah = the mind; yad vacah = of the speech; ha vacam = this is the speech; sa u = the very same He is; pranasya = of the "life"; pranah = the 'life'; cakshusah = of the eye; cakshuh = the very eye; atimucya = having abandened ( having transcended ); dhirah = the bravely wise; pretya = having gone away; asmanu lokad =  from this world ( of senses ); amruta = Immortal; bhavanti = become. ----------------------------------------------

---------------------------------------------------------------- Tuesday, August 25, 2020. 8:03. AM. SECTION -1 Mantram -2 Post-5. ---------------------------------------------------------------- Mantra 2 : "Srotrasya Srotram manaso mano yad vaco ha vacam sa u pranasya pranah cakshusas-cakshur-atimucyadhirah pretya-smallokad-amarta-bhavanti." ------------------------------------------------------------- Translation : Srotrasya = of the ear; srotram = the ear; manasah = of the mind; manah = the mind; yad vacah = of the speech; ha vacam = this is the speech; sa u = the very same He is; pranasya = of the "life"; pranah = the 'life'; cakshusah = of the eye; cakshuh = the very eye; atimucya = having abandened ( having transcended ); dhirah = the bravely wise; pretya = having gone away; asmanu lokad =  from this world ( of senses ); amruta = Immortal; bhavanti = become. ---------------------------------------------------

--------------------------------------------------------------------------- Sunday, August 16, 2020. 6:53. AM. SECTION -1 Mantram -1 Post-4. ----------------------------------------------------------------------------- 1. The Self is the controller and the director of the mind, prana and senses. It acts without a body and without a mind. Its action is not a movement, but the law of existence. Its very existence actuates the phenomena of the five external sheaths. These sheaths have borrowed existence and borrowed consciousness. Whatever appears to be good in them belongs to the Self, and whatever imperfection there is, that belongs to the five sheaths. The Self is the cause of external activity even as the sun or the lamp is the cause of worldly work. It is unaffected by actions. It does not do anything, but everything is done because of it. 2. All actions are controlled by the law of Absoluteness. This accounts for the systematic working of Nature. Existence is a

--------------------------------------------------------------------------- Monday,August 03, 2020. 1:03. AM. INTRODUCTION-3  ----------------------------------------------------------------------------- 1. Even if there is no intimate relationship between Self-knowledge and action, it is possible for the active individual to transcend his active individuality because of the fact that the Self pervades the individual as his very existence.  The relationship between the individual and the Supreme is one of identity and not separation, but the imagined separation allows the possibility of sadhana towards perfection. Though sadhana is an action in the realm of adhyasa (superimposition), it is possible to get rid of individual consciousness through sadhana, because the process of attainment also is connected with the adhyasa.  The conclusion is, therefore, that the attempt for Self-knowledge should be preceded by the longing for the same as the result of renunciation given rise to discrimi

Sunday,July 05, 2020. 7:49. AM. INTRODUCTION-2  The Mundaka Upanishad has said that the seeker after knowledge should first investigate the worthlessness of regions which are the effect of actions performed in this world. He should get disgusted with the world through understanding and not merely through tradition. Reason should strengthen faith, logic should supplement intuition. This shall bring about perfect vairagya born of viveka. Vairagya is not possible without a previous conviction, and conviction is not possible without analytical knowledge. This power of analysis comes to a person, first through past meritorious deeds, next through Satsanga, and later through svadhyaya and vichara. Karma and jnana - karma is a modification of the present state into another state, directed by a necessity. Every action is based on a voluntary or involuntary desire, expressed or potential. One does not move without a purpose, and every purpose is a limitation, which shows that the actor is not c

Sunday, June 14, 2020. Introduction-1. 1. Karma and upasana act as steps leading to jnana. The immediate reality experienced by the human being is the physical body connected with the physical world. The function of the body is to act objectively in relation to external existence. It is never possible to keep one’s individuality inactive, because activity is a necessity that urges the individuality to transcend itself in some other state that is superior to the preceding one. Action can be destroyed through action alone, even as iron is cut by iron. Individuality can be transcended through individuality. 2. Upasana is a mental act, while karma may also be a physical act. Mind also is a constituent of individuality. The mind can be transcended through mind itself. The laws of the body and the mind are overcome through karma and upasana. Karma should be done as a necessity of individual life and not as a process of self-satisfaction. This is the distinction between selflessness and selfi

================================================================== ----------------------------------------------------------------------------------------------- Thursday, May 04, 2020. 8.Moral of The Yaksha-Upakhyana. --------------------------------------------------------------------- 112. There is the real war inside between the good tendencies and the evil tendencies, between Sattva and Rajas and Tamas, between the lower impure mind and the higher pure mind. 113. The senses, the mind and the Prana begin to fight: We hold together and support this body. Prana gains the victory. 114. Prana, too, is inert. The source for this Prana, also, is Brahman. The senses, the mind and the Prana derive their light and power from Brahman only. 115. Upanishad means knowledge of Brahman or secret doctrine. Disciples sit devotedly round the preceptor for instructions: Upa-nearby, ni-devotedly and Sad-sit. Upanishad means, also the text that treats of Brahman. 116. Austerity, self-control and Sacri

========================================================== ------------------------------------------------------------------------------------- Monday, May 25, 2020. 7. Liberation at Hand : ----------------------------------------------------------------- 102. Brahma-Jnana destroys ignorance just as light destroys darkness and reveals one's inherent immortal nature. 103. Ignorance is the root cause of all human suffering. 104. If one does not know Brahman, he is caught in the round of births and deaths. 105. Really thirsty aspirants abandon the erroneous notion of I and Mine and turn away with disgust from the world, as everything here is perishable, illusory and transitory. 106. They practise meditation on the Atman and behold the one essence of the Atman in all objects. They realise the oneness of the Self or the unity of the Atman in all, and become immortal. They become Brahman. 107. He who knows that highest Brahman becomes Brahman itself. 108. He w

===================================================== ------------------------------------------------------------------------------------------- Monday, May, 11, 2020. 6. Truth Transcendental ---------------------------------------------------------------------- 76. There is no objective and subjective consciousness for the sage; subject and object are the same for him. He sees only Brahman everywhere. 77. The Self or Soul of everyone is Brahman. 78. Brahman cannot be made the object of the knowledge of another, because besides it none that knows exists. 79. Brahman is different from what is known. It is also beyond what is not known. 80. He who is endowed with the four means, and who is pure and intelligent, can understand the teachings of the Upanishads. 81. Brahman is always the silent witnessing consciousness. He is the subject, knower and seer. 82. The seer can never be seen. 83. The knower can never be known by the intellect. 84. Anything perceived by