Kenopanishad : ( 18/01/2013. )

  --------------------------------------------------------------- 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 i...

---------------------------------------------------------------- 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 ri...

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 n...