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109 | Moving Away from the Blazing Fire of Sensory World | Swami Tattwamayananda

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Manage episode 326583447 series 2921588
Innehåll tillhandahållet av Vedanta Society, San Francisco, Vedanta Society, and San Francisco. Allt poddinnehåll inklusive avsnitt, grafik och podcastbeskrivningar laddas upp och tillhandahålls direkt av Vedanta Society, San Francisco, Vedanta Society, and San Francisco eller deras podcastplattformspartner. Om du tror att någon använder ditt upphovsrättsskyddade verk utan din tillåtelse kan du följa processen som beskrivs här https://sv.player.fm/legal.
In the 11th chapter, the whole mystery of human existence is expressed in sublime poetry, which describe Arjuna’s vision of the universal form of the divine. Lord Krishna shows Arjuna his divine form. This cosmic divine form transcends our concept of time and space. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form.
The whole reality is visible to Arjuna is one dimension, transcending time, space and causation. When we have a transcendental spiritual experience, we transcend time and space – the reality is then visible in one dimension.
29th verse: “As moths rush towards a blazing fire only to perish, so also all of us are rushing towards Your mouth only to perish.”
32nd verse: “I am the mighty, all-consuming time. “
Every moment something ceases to exist – all of us are moving towards disappearance. To those who look upon the world as a place for sensual pleasures, the world is like a blazing fire, and they are like moths rushing towards it. But when we pause and reflect on the true meaning of life and understand that we are not this body-mind complex - at that moment, we start our journey away from the blazing fire.
In the Kathopanishad, Yama explains the science of going beyond death to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.
Death is just at the physical level. However, it can be transcended when we realize our deathless dimension, as the Atman. Once we realize our immortal dimension, we are no longer like moths rushing towards the blazing fire.
We have two options. Our first option is to identify ourselves as beings that come into existence, exist for a while and then disappear. The second option is to identify ourselves with our true nature as the Atman, which is deathless.
Ishavasya Upanishad says that the entire world is enveloped by the divine spark everywhere. We don’t have to run away from the world – we have to change our perspective. We need to understand the perishable nature of the perishable and the imperishable nature of our true identity. Then the world is no longer a blazing fire – it becomes a happy and enjoyable place.
At the end of the 11th chapter, after showing his cosmic form, Lord Krishna says: “You can understand My true nature only by true devotion.” Then we can live in this world but convert this blazing fire into a heavenly place. We can give all our secular activities a spiritual orientation – we can do them with a sense of sanctity, sacredness and detachment, as an offering to the Lord and for the welfare of others.
In the next few verses, Arjuna describes this vision of the Absolute Reality, which is all-pervading, immanent and transcendental. He also describes his reactions.
21st verse: “The divine angels, the saints and sages, they enter You. Some extol You in fear with joined palms. They praise you with splendid hymns. Every word that is uttered as an expression of glory or greatness is a tribute to You, directly or indirectly.”
In the 41st verse of the 10th chapter, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.” Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.
22nd verse: “All the celestial entities – the rudras, adityas and so on – they all exist within You. They are all looking at you quite astounded.”
23rd verse: “Seeing your immeasurable form with many mouths, eyes, arms, thighs, feet, bellies, tusks – the worlds are awe-struck and so am I.”
How can a human explain the infinite? He can only use finite tools to explain the infinite. These verses are poetic – they sing about the absolute reality but do not define it.
24th verse: “I am seeing You touching the sky, shining in many colors, with gaping mouths and large fiery eyes. I am terrified at heart and find no courage or peace O Vishnu.”
25th verse: “Having seen your mouths with fearful tusks and blazing like fire, I have no sense of direction nor do I find peace. Please have mercy on me, O Lord of the universe.”
  continue reading

162 episoder

Artwork
iconDela
 
Manage episode 326583447 series 2921588
Innehåll tillhandahållet av Vedanta Society, San Francisco, Vedanta Society, and San Francisco. Allt poddinnehåll inklusive avsnitt, grafik och podcastbeskrivningar laddas upp och tillhandahålls direkt av Vedanta Society, San Francisco, Vedanta Society, and San Francisco eller deras podcastplattformspartner. Om du tror att någon använder ditt upphovsrättsskyddade verk utan din tillåtelse kan du följa processen som beskrivs här https://sv.player.fm/legal.
In the 11th chapter, the whole mystery of human existence is expressed in sublime poetry, which describe Arjuna’s vision of the universal form of the divine. Lord Krishna shows Arjuna his divine form. This cosmic divine form transcends our concept of time and space. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form.
The whole reality is visible to Arjuna is one dimension, transcending time, space and causation. When we have a transcendental spiritual experience, we transcend time and space – the reality is then visible in one dimension.
29th verse: “As moths rush towards a blazing fire only to perish, so also all of us are rushing towards Your mouth only to perish.”
32nd verse: “I am the mighty, all-consuming time. “
Every moment something ceases to exist – all of us are moving towards disappearance. To those who look upon the world as a place for sensual pleasures, the world is like a blazing fire, and they are like moths rushing towards it. But when we pause and reflect on the true meaning of life and understand that we are not this body-mind complex - at that moment, we start our journey away from the blazing fire.
In the Kathopanishad, Yama explains the science of going beyond death to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.
Death is just at the physical level. However, it can be transcended when we realize our deathless dimension, as the Atman. Once we realize our immortal dimension, we are no longer like moths rushing towards the blazing fire.
We have two options. Our first option is to identify ourselves as beings that come into existence, exist for a while and then disappear. The second option is to identify ourselves with our true nature as the Atman, which is deathless.
Ishavasya Upanishad says that the entire world is enveloped by the divine spark everywhere. We don’t have to run away from the world – we have to change our perspective. We need to understand the perishable nature of the perishable and the imperishable nature of our true identity. Then the world is no longer a blazing fire – it becomes a happy and enjoyable place.
At the end of the 11th chapter, after showing his cosmic form, Lord Krishna says: “You can understand My true nature only by true devotion.” Then we can live in this world but convert this blazing fire into a heavenly place. We can give all our secular activities a spiritual orientation – we can do them with a sense of sanctity, sacredness and detachment, as an offering to the Lord and for the welfare of others.
In the next few verses, Arjuna describes this vision of the Absolute Reality, which is all-pervading, immanent and transcendental. He also describes his reactions.
21st verse: “The divine angels, the saints and sages, they enter You. Some extol You in fear with joined palms. They praise you with splendid hymns. Every word that is uttered as an expression of glory or greatness is a tribute to You, directly or indirectly.”
In the 41st verse of the 10th chapter, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.” Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.
22nd verse: “All the celestial entities – the rudras, adityas and so on – they all exist within You. They are all looking at you quite astounded.”
23rd verse: “Seeing your immeasurable form with many mouths, eyes, arms, thighs, feet, bellies, tusks – the worlds are awe-struck and so am I.”
How can a human explain the infinite? He can only use finite tools to explain the infinite. These verses are poetic – they sing about the absolute reality but do not define it.
24th verse: “I am seeing You touching the sky, shining in many colors, with gaping mouths and large fiery eyes. I am terrified at heart and find no courage or peace O Vishnu.”
25th verse: “Having seen your mouths with fearful tusks and blazing like fire, I have no sense of direction nor do I find peace. Please have mercy on me, O Lord of the universe.”
  continue reading

162 episoder

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