kasarabada.org

Athato Brahma.....

The Katho Upanishad (*)

In the tradition of conveying a complex subject through the use of a subtle parable the Kathopanishad starts with the story of a Rishi Vajasravas and his son Nachiketa.The dialog of Nachiketa with Lord Yama carries the message of the Upanishad.

Rishi Vajasravas performs 'Viswajit' sacrifice which involves giving away "all" his wealth. His son Nachiketa notices that his father is giving away gifts( cows) which are of no use. Very much concerned and trying to grab the attention of his father he asks his father to whom will he give 'Nachiketa' as he is part of his fathers wealth. Father being busy with the rituals and with without realizing says "to death". There upon to keep his fathers word Nachiketa moves to Yama's world. Yama was away when Nachiketa reaches the place. He waits for three nights till Yama returns. Alerted that a Brahman was waiting for him for three days without partaking anything as a guest , Yama offers him three boons for the three nights he waited. For the first boon Nachiketa wants to understand the Fire sacrifice and for the Second boon he wants that his Father be free of anxiety and be happy . Both the boons being granted Nachiketa asks for the third boon the knowledge about "here after". Nachiketa says that some say there is life after death some say not and he wants to know what happens after death. Yama tries to dissuade him with all sorts of worldly boons. Nachiketa could not be deterred. Yama tells him even Devas do not know, it is too difficult to understand . Nachiketa still insists on the knowledge then Yama relents.

After testing Nachiketa's determination , Yama starts his teaching. He starts by teaching importance of "Om" the two letter word . After extolling the efficacy of "om" , Yama teaches about Self .

Katha Upanishads 2.1

Earlier Yama instructed Nachiketa regarding the nature and glory of the Self. Now Yama explains the reasons why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self ; But now and then a seeker, wiser than others, goes within and attains the vision of the undying Self, Atma.

Yama continues

“ Oh Nachiketa ! the Senses were created as the out-going senses; for this reason man sees essentially the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away from the external inducements sees the Atman within. The ignorant - pursue external pleasures; thus they fall into the wide-spread perception of death as a reality. But the wise, knowing the nature of immortality , immortality of Atman , do not seek to find the permanent among fleeting things.”

Yama tells Nachiketa that those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the attaining the pleasing things of this world; Hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality; because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments.

Yama continues:

Oh Nachiketa ,That by which one knows form, taste, smell, sound, touch and sense enjoyments that is Atman. When a sense organ perceives an external object , the perceiver is really the Atman .This really is That which you wanted to know.

Oh Nachiketa that by which a mortal perceives, both in dream and in waking is Atman . By knowing that great all-pervading Atman the wise man grieves no more.

Thus Yama as the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness – sleeping, dreaming or waking – is possible only because the Self exists. There can be no Knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief.

Yama continues :

"Oh Nachiketa ! He who knows this Atman, the perceiver and enjoyer of objects, ever near, as the lord of the past and future, realizes the non duality of Atman fears no more. This really is That which you wanted to know."

“He who sees Him seated in the five elements, born of Tapas (fire of Brahma), born before water; who, having entered the cave of the heart, abides there-in - this really is That which you wanted to know“.

Thus Yama indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahman, the Personal God or Creator, born of the fire of wisdom. He existed before the evolution of the five elements – earth, water, fire, air and ether; hence He was “born before water.” he having created the worldand the beings then he himself enteredthe beings. He is the Self dwelling in the hearts of all creatures.

Yama continues:

“He who knows Aditi, who rises with Prana (the Life air), is existent in all the Devas; He who was born from the elements, having entered into the heart abides there. This really is That which you wanted to know.“

“Agni the all-seeing fire which exists hidden in the two sticks, much like the foetus which is well-guarded in the womb by the mother, that fire Agni is to be worshipped day after day by wakeful seekers after wisdom, as well as by sacrificer.This verily is That.”

Fire is called all seeing because its light makes everything visible. In Vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by all seekers after Truth, whether they followed the path of mendicants or the path of rituals.

Yama continues

“Oh Nachiketa! What is here in the visible world, that is there in the invisible; He who sees difference between visible and invisible continues in the cycle birth and death and goes from death to death. Oh Nachiketa by mind alone this is to be realized.”

Yama explains to Nachiketa that in the sight of true wisdom, there is no difference between the creator and the created. Even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from death to death; because he clings to external forms which are perishable. Only the essence which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and invisible, however, cannot be acquired through sense-perception. It can only be attained by the purified mind.

Yama continues:

“ Oh Nachiketa the Purusha or Atman of the size of a thumb, resides in the middle of the body as the Lord of the past and the future. He who knows that fears no more. This verily is That”.

Yama Explains to Nachiketa that the seat of the Purusha is said to be the heart, hence It resides in the middle of the body. Although it is limitless and all pervading, yet in relation to Its “abiding place” It is represented as limited in extension, “the size of a thumb.” This refers really to the heart, which in shape may be likened to a thumb. As light is everywhere, yet we see it focused in a lamp and believe it to be there only on a similar basis , although the life-current flows everywhere in the body, the heart is regarded as peculiarly its seat.

Yama continues his teaching. “

Oh Nachiketa that Purusha, of the size of a thumb, is like a light without smoke, Lord of the past and the future. He is the same today and tomorrow. This really is That which you wanted to know.”.

Yama here defines the effulgent nature of the Soul, whose light is pure like a flame without smoke. He also answers the question put by Nachiketa as to what happens after death, by declaring that no real change takes place, because the Soul is ever the same.

Oh Nachiketa ! as rain water, falling on the mountain top, runs down over the rocks on all sides; similarly, the one who sees difference between visible forms runs after them in various directions.

O Nachiketa, as pure water poured into pure water becomes one ( pure water) , so also it is with the Self of an illumined Knower as he becomes one with the Supreme.

Thus Yama instructs Nachiketa about the Self and non duality of self and Supreme

Om tat sat !!!

(*) Refernces

1 "The Upanishads" Vol 1 by Swami Nikhilananda , Published by Advaita Ashrama, Kolkatta.

2 "Eight Upanishads" Vol 1, by Swami Gambhirananda, Published by Advaita Ashrama, Kolkatta.

om tat sat

Om tat Sat

Click here to continue ....

The earlier stories

The Vedas

The Mahavakyas

Upanishads

Kathopanishad 1.1

Kathopanishad1.2

Kathopanishad 1.3

Vedantic Enquiry

Notes from Kathopanishad

- Blind leading Blind etc

- Good Vs Pleasant

Welcome to kasarabada.org :

February 15 th , 2013

Welcome to Kasarabada.org

This week Ramayan Sundarakanda moves to the 32nd Chapter of Sundarakanda!..

Athato continues with Kathopanishad 2nd Adhyaya Part 1 where in Yama explains about Self.

We are continuing stories from Kathopanishad which Swami Chinmayananda called as Dialog with Death. This week we have the story comparing body to a chariot "Self as the master of the chariot". Last week we had a story in the form of notes on Kathopanishad tittled ' Good Vs Pleasant" is presented under "One more thing". earlier we had presented kathopanishad notes under "Blind led by Blind" an age old theme that probably made its presence ( 1000 BC?) for the first time in Kathopansihad. Under Athato column we are presenting the Kathopanishad part 2 this week.

The one more thing continues with the notes on Kathopanishad

om tat Sat

_________________________________________________

What is on the kasarabada.org?

For the new visitors we thought of adding a few lines on navigation , so that they may know what is available on Kasarabada.org !

We now have 89 chapters of Dasama Skandha of Bhagavatam. All these chapters (stories on Krishna) are listed by name and are available on a link on the Bhagavatam page.

We have complete bouquet of articles on Ramayana Role models from Ramayana namely Srirama , Sita , Hanuman , Jataayu , Sabari , Bharata , Lakshmana. Apart from these there were some special articles namely The Message of Ramayana , Going to the Forests and about Hanuman in "In the thick of the Battle " . Along the same lines are the earlier articles in praise of Hunuman 1 , Hanuman 2 and Valmiki Sundarakanda . Added to this bouquet is the Sundarakanda as a Telugu poem by Pandit Vijayraghavrao. We have also added some downloads specifically for the Sankshipta Sundarakanda ( with Sanskrit slokas) reproduced in different language scripts namely Sanskrit , Telugu , Kannada and Malayalam . There is also a Telugu Sundarakanda Katha for those interested in reading the same as a prose story !!,.

One more thing is a page where we get articles which could be on anything , informative and educative handled with a light heart and a touch of contemporary realities. The page lists all the earlier stories on its page

The last new column is Athato Brahma Jignyasaa . This page is focused on Indian Philosophy /Darsanas.This has been started a few months ago and all its earlier issues are listed on its page

In effect to have a look at what is available from the earlier issues you only need to visit the four pages of Ramayanam , Bhagavatam , one more thing. and Athato Brahma Jignyasaa.Each page of these banner pages carry the list of all earlier articles .

Om Tat Sat ( info@kasarabada.org)

Witty Wisdom

- contributed by Kamaraju Turaga

__________________________________________________

Welcome to Kasarabada.org: ARCHIVES

One More Thing

Self as the master of the chariot

and other notes from

Kathopanishad

Notes from Kathopanishad:

“ know the body as the chariot and self as the maser of the chariot . Intellect as the charioteer and the mind as the bridle with which the five horses or senses are

Probably this is the most famous analogy of the Hindu philosophy .

Self is the master of the chariot and the discriminating intellect is the charioteer. The reins that hold the senses is the mind . The intellect directs the mind in controlling the senses.

The senses and the instincts as they say are the horses and the sense objects are the roads . The wise call him the enjoyer who is united with senses and the mind.

One who is always of unrestrained mind and is devoid of right understanding , his sense organs become uncontrollable like the viscious horses

But one who has right understanding and has a mind which is always controlled ,, his senses are always under control like the good horses under the control of a charioteer .

The man of unrestrained mind goes through the endless cycle of birth and death

The man who is intelligent ever pure and with mind controlled reaches that goal form where there is no birth and death

The heirarchy:

Beyond the sense are the sense objects , beyond the sense objects is the mind , beyond the mind is the intellect and beyond the intellect is the self which perceives all theses.

This may seem like tricky statement. But a little thinking clears the air.

Beyond the senses is the sense objects perceived through the senses. The sense objects are form, touch , taste, smell . Beyond these sense objects is the mind which perceives them with aid of the senses and gives the picture of the form etc . The form etc reported by the mind are verified by the intellect and intellect directs the senses through the mind. Thus intellect lies beyond the mind.

Beyond the intellect is the Self which is directing the operation

Self is also the total intellect>

Beyond total intellect is the unmanifest

Beyond the unmaifest is the pure existence which is called by various names Purusha, Supreme, Brahman

When the body through mind controls the senses

It is the self which gets confused much like the Arjuna in the chariot in Mahabharata and Intellect is the Krishna.

If we go through this there is a chain in the lower half.

Senses- sense objects- mind – intellect – self

it is quite possible that intellect ( discrimination) is not used and self is directly operating and teh resulting thoughts do not go beyond self.

om tat Sat

to continue move on to the page of ' one more thing " click here

The earlier stories.

Good Vs Pleasant from kathopanishad

Blind leading Blind - from Katha

Upanishad

The story of Ganesh Chaturthi

Manisha Panchakam Sloka 1

Manisha Panchakam

Who are you ??

Leader and the Led

Bhakthi and Self surrender

Why say so many words Part 2

Why say so many words Part 1

Gurus and lessons

Such a Simple message !!

Sundarakanda and the related Beliefs

Remembering Sribhashyam

Appalacharyulu garu

The methods of Elucidation

( Lakshana)

The story of the Jar/Kunda

The story of Devadatta

"Hitam Manohari cha" - revisited

Dasama Nyaya

On the Fortune - a demolition of its traits !!

on the Success

The story of Sabari

Charvaka School of Philosophy

On Vedas from the West

Jayamantram

The story of a Bear ( from Ramayana)

Ramudu-Sugunaabhiraamudu

Sahasavidadhita na kriyam..

... 'no not in a hurry'!

Aham nasyaami .. I destroy !! contributed by Tuaraga Rajendraparasad.

"It is not that the holy waters are not altogether Holy - Krishna

An intelligent man should follow those actions that are consistent and within his realm of action ..( more)

.. I am enquiring , that should be clearly explained! …." Thus spoke Krishna.(more.).

" Peace does not drop from the sky" says Dalai Lama.

Passing away of a stalwart:

Prof Bhavaraju Sarveswara Rao

. ............

Unison of thought speech and action

Jewel of jewels'

Who is Poor ?

Green message from Bhagava...

Music in our Epics

what is kasara ?

Home Valmiki Ramayanam Srimad Bhagavatam Trust Contacts

	Athato Brahma..... Kathopanishad - 2.1 (Part 4) The **Katho Upanishad ()*** In the tradition of conveying a complex subject through the use of a subtle parable the Kathopanishad starts with the story of a Rishi Vajasravas and his son Nachiketa.The dialog of Nachiketa with Lord Yama carries the message of the Upanishad. Rishi Vajasravas performs 'Viswajit' sacrifice which involves giving away "all" his wealth. His son Nachiketa notices that his father is giving away gifts( cows) which are of no use. Very much concerned and trying to grab the attention of his father he asks his father to whom will he give 'Nachiketa' as he is part of his fathers wealth. Father being busy with the rituals and with without realizing says "to death". There upon to keep his fathers word Nachiketa moves to Yama's world. Yama was away when Nachiketa reaches the place. He waits for three nights till Yama returns. Alerted that a Brahman was waiting for him for three days without partaking anything as a guest , Yama offers him three boons for the three nights he waited. For the first boon Nachiketa wants to understand the Fire sacrifice and for the Second boon he wants that his Father be free of anxiety and be happy . Both the boons being granted Nachiketa asks for the third boon the knowledge about "here after". Nachiketa says that some say there is life after death some say not and he wants to know what happens after death. Yama tries to dissuade him with all sorts of worldly boons. Nachiketa could not be deterred. Yama tells him even Devas do not know, it is too difficult to understand . Nachiketa still insists on the knowledge then Yama relents. After testing Nachiketa's determination , Yama starts his teaching. He starts by teaching importance of "Om"* the two letter word . After extolling the efficacy of "om" , Yama teaches about Self .* Katha Upanishads 2.1 Earlier Yama instructed Nachiketa regarding the nature and glory of the Self. Now Yama explains the reasons why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self ; But now and then a seeker, wiser than others, goes within and attains the vision of the undying Self, Atma. Yama continues “ Oh Nachiketa ! the Senses were created as the out-going senses; for this reason man sees essentially the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away from the external inducements sees the Atman within. The ignorant - pursue external pleasures; thus they fall into the wide-spread perception of death as a reality. But the wise, knowing the nature of immortality , immortality of Atman , do not seek to find the permanent among fleeting things.” Yama tells Nachiketa that those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the attaining the pleasing things of this world; Hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality; because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments. Yama continues: Oh Nachiketa ,That by which one knows form, taste, smell, sound, touch and sense enjoyments that is Atman. When a sense organ perceives an external object , the perceiver is really the Atman .This really is That which you wanted to know. Oh Nachiketa that by which a mortal perceives, both in dream and in waking is Atman* . By knowing that great all-pervading Atman the wise man grieves no more.* Thus Yama as the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness – sleeping, dreaming or waking – is possible only because the Self exists. There can be no Knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief. Yama continues : "Oh Nachiketa ! He who knows this Atman, the perceiver and enjoyer of objects, ever near, as the lord of the past and future, realizes the non duality of Atman fears no more. This really is That which you wanted to know." “He who sees Him seated in the five elements, born of Tapas (fire of Brahma), born before water; who, having entered the cave of the heart, abides there-in - this really is That which you wanted to know“. Thus Yama indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahman, the Personal God or Creator, born of the fire of wisdom. He existed before the evolution of the five elements – earth, water, fire, air and ether; hence He was “born before water.” he having created the worldand the beings then he himself enteredthe beings. He is the Self dwelling in the hearts of all creatures. Yama continues: “He who knows Aditi, who rises with Prana (the Life air), is existent in all the Devas; He who was born from the elements, having entered into the heart abides there. This really is That which you wanted to know.“ “Agni the all-seeing fire which exists hidden in the two sticks, much like the foetus which is well-guarded in the womb by the mother, that fire Agni is to be worshipped day after day by wakeful seekers after wisdom, as well as by sacrificer.This verily is That.” Fire is called all seeing because its light makes everything visible. In Vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by all seekers after Truth, whether they followed the path of mendicants or the path of rituals. Yama continues “Oh Nachiketa! What is here in the visible world, that is there in the invisible; He who sees difference between visible and invisible continues in the cycle birth and death and goes from death to death. Oh Nachiketa by mind alone this is to be realized.” Yama explains to Nachiketa that in the sight of true wisdom, there is no difference between the creator and the created. Even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from death to death; because he clings to external forms which are perishable. Only the essence which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and invisible, however, cannot be acquired through sense-perception. It can only be attained by the purified mind. Yama continues: “ Oh Nachiketa the Purusha or Atman* of the size of a thumb, resides in the middle of the body as the Lord of the past and the future. He who knows that fears no more. This verily is That”.* Yama Explains to Nachiketa that the seat of the Purusha is said to be the heart, hence It resides in the middle of the body. Although it is limitless and all pervading, yet in relation to Its “abiding place” It is represented as limited in extension, “the size of a thumb.” This refers really to the heart, which in shape may be likened to a thumb. As light is everywhere, yet we see it focused in a lamp and believe it to be there only on a similar basis , although the life-current flows everywhere in the body, the heart is regarded as peculiarly its seat. Yama continues his teaching. “ Oh Nachiketa that Purusha, of the size of a thumb, is like a light without smoke, Lord of the past and the future. He is the same today and tomorrow. This really is That which you wanted to know.”. Yama here defines the effulgent nature of the Soul, whose light is pure like a flame without smoke. He also answers the question put by Nachiketa as to what happens after death, by declaring that no real change takes place, because the Soul is ever the same. Oh Nachiketa ! as rain water, falling on the mountain top, runs down over the rocks on all sides; similarly, the one who sees difference between visible forms runs after them in various directions. O Nachiketa, as pure water poured into pure water becomes one ( pure water) , so also it is with the Self of an illumined Knower as he becomes one with the Supreme. Thus Yama instructs Nachiketa about the Self and non duality of self and Supreme Om tat sat !!! *() Refernces 1 "The Upanishads" Vol 1 by Swami Nikhilananda , Published by Advaita Ashrama, Kolkatta. 2 "Eight Upanishads" Vol 1, by Swami Gambhirananda, Published by Advaita Ashrama, Kolkatta. om tat sat Om tat Sat Click here to continue .... The earlier stories The Vedas The Mahavakyas Upanishads Kathopanishad 1.1 Kathopanishad**1.2 Kathopanishad 1.3 Vedantic Enquiry Notes from Kathopanishad - Blind leading Blind etc - Good Vs Pleasant	Welcome to kasarabada.org : February 15 th , 2013 Welcome to Kasarabada.org This week Ramayan Sundarakanda moves to the 32nd Chapter of Sundarakanda!.. Athato continues with Kathopanishad 2nd Adhyaya Part 1 where in Yama explains about Self. We are continuing stories from Kathopanishad which Swami Chinmayananda called as Dialog with Death. This week we have the story comparing body to a chariot "Self as the master of the chariot". Last week we had a story in the form of notes on Kathopanishad tittled ' Good Vs Pleasant" is presented under "One more thing". earlier we had presented kathopanishad notes under "Blind led by Blind" an age old theme that probably made its presence ( 1000 BC?) for the first time in Kathopansihad. Under Athato column we are presenting the Kathopanishad part 2 this week. The one more thing continues with the notes on Kathopanishad om tat Sat _________________________________________________ What is on the kasarabada.org? For the new visitors we thought of adding a few lines on navigation , so that they may know what is available on Kasarabada.org ! We now have 89 chapters of Dasama Skandha of Bhagavatam. All these chapters (stories on Krishna) are listed by name and are available on a link on the Bhagavatam page. We have complete bouquet of articles on Ramayana Role models from Ramayana namely Srirama , Sita , Hanuman , Jataayu , Sabari , Bharata , Lakshmana. Apart from these there were some special articles namely The Message of Ramayana , Going to the Forests and about Hanuman in "In the thick of the Battle " . Along the same lines are the earlier articles in praise of Hunuman 1 , Hanuman 2 and Valmiki Sundarakanda . Added to this bouquet is the Sundarakanda as a Telugu poem by Pandit Vijayraghavrao. We have also added some downloads specifically for the Sankshipta Sundarakanda ( with Sanskrit slokas) reproduced in different language scripts namely Sanskrit , Telugu , Kannada and Malayalam . There is also a Telugu Sundarakanda Katha for those interested in reading the same as a prose story !!,. One more thing is a page where we get articles which could be on anything , informative and educative handled with a light heart and a touch of contemporary realities. The page lists all the earlier stories on its page The last new column is Athato Brahma Jignyasaa . This page is focused on Indian Philosophy /Darsanas.This has been started a few months ago and all its earlier issues are listed on its page In effect to have a look at what is available from the earlier issues you only need to visit the four pages of Ramayanam , Bhagavatam , one more thing. and Athato Brahma Jignyasaa.Each page of these banner pages carry the list of all earlier articles . Om Tat Sat ( info@kasarabada.org) Witty Wisdom - contributed by Kamaraju Turaga __________________________________________________ Welcome to Kasarabada.org: ARCHIVES	One More Thing Self as the master of the chariot and other notes from Kathopanishad Notes from Kathopanishad: *“ know the body as the chariot and self as the maser of the chariot . Intellect as the charioteer and the mind as the bridle with which the five horses or senses are* Probably this is the most famous analogy of the Hindu philosophy . Self is the master of the chariot and the discriminating intellect is the charioteer. The reins that hold the senses is the mind . The intellect directs the mind in controlling the senses. The senses and the instincts as they say are the horses and the sense objects are the roads . The wise call him the enjoyer who is united with senses and the mind. One who is always of unrestrained mind and is devoid of right understanding , his sense organs become uncontrollable like the viscious horses But one who has right understanding and has a mind which is always controlled ,, his senses are always under control like the good horses under the control of a charioteer . The man of unrestrained mind goes through the endless cycle of birth and death The man who is intelligent ever pure and with mind controlled reaches that goal form where there is no birth and death The heirarchy: Beyond the sense are the sense objects , beyond the sense objects is the mind , beyond the mind is the intellect and beyond the intellect is the self which perceives all theses. This may seem like tricky statement. But a little thinking clears the air. Beyond the senses is the sense objects perceived through the senses. The sense objects are form, touch , taste, smell . Beyond these sense objects is the mind which perceives them with aid of the senses and gives the picture of the form etc . The form etc reported by the mind are verified by the intellect and intellect directs the senses through the mind. Thus intellect lies beyond the mind. Beyond the intellect is the Self which is directing the operation Self is also the total intellect> Beyond total intellect is the unmanifest Beyond the unmaifest is the pure existence which is called by various names Purusha, Supreme, Brahman When the body through mind controls the senses It is the self which gets confused much like the Arjuna in the chariot in Mahabharata and Intellect is the Krishna. If we go through this there is a chain in the lower half. Senses- sense objects- mind – intellect – self it is quite possible that intellect ( discrimination) is not used and self is directly operating and teh resulting thoughts do not go beyond self. om tat Sat *to continue move on to the page of ' one more thing " click here* The earlier stories. Good Vs Pleasant from kathopanishad Blind leading Blind - from Katha Upanishad The story of Ganesh Chaturthi Manisha Panchakam Sloka 1 Manisha Panchakam Who are you ?? Leader and the Led Bhakthi and Self surrender Why say so many words Part 2 Why say so many words Part 1 Gurus and lessons Such a Simple message !! Sundarakanda and the related Beliefs Remembering Sribhashyam Appalacharyulu garu The methods of Elucidation ( Lakshana) The story of the Jar/Kunda The story of Devadatta "Hitam Manohari cha" - revisited Dasama Nyaya On the Fortune - a demolition of its traits !! on the Success The story of Sabari Charvaka School of Philosophy On Vedas from the West Jayamantram The story of a Bear ( from Ramayana) Ramudu-Sugunaabhiraamudu Sahasavidadhita na kriyam.. ... 'no not in a hurry'! Aham nasyaami .. I destroy !! contributed by Tuaraga Rajendraparasad. "It is not that the holy waters are not altogether Holy - Krishna *An intelligent man should follow those actions that are consistent and within his realm of action* ..( more) *.. I am enquiring , that should be clearly explained! …."* Thus spoke Krishna.(more.). " Peace does not drop from the sky" says Dalai Lama. *Passing away of a stalwart:* Prof Bhavaraju Sarveswara Rao . ............ Unison of thought speech and action Jewel of jewels' Who is Poor ? Green message from Bhagava... Music in our Epics what is kasara ?
Copyright (c) 2011 kasarabada.org. All rights reserved.

Athato Brahma.....

Welcome to kasarabada.org :

February 15 th , 2013

Witty Wisdom

One More Thing