Kenopanishad : ( 18/01/2013. )

---------------------------------------------------------------- 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