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'Kathopanishad - 16' Talk in English by Swami Aparajitananda, Chinmaya Mission Mangaluru.
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Hari Om!
Mantra 4 (contd.):
Swami Aparajitananda discusses how paths of shreyas and preyas are different and mutually exclusive with variety of most obvious and simple examples. Different names of these paths are also given. To explain clearly how and why they are opposite, Swamiji showers bounty of examples of pairs of opposite factors portraying the paths beautifully.
Yamarāja expressly and conclusively considers Nachiketa a vidyārthi and shreyārthi undeluded by temptations offered. Swamiji remarks that this qualification of Nachiketa shines from the very inception and in return, Nachiketa gets Supreme Knowledge.
Swamiji analyses the interesting question, viz. to which category we belong and whether a shreyārthi, after falling and slipping, still remains a shreyārthi and how long? A beautiful quote of Vivekananda is given: "Get up and walk."
Verse 5: Description and criticism of preyārthi by Shruti is given. Swamiji gives meaning of artha as "goal" here. The deep analysis pervades preyārthi's lifestyle and whole vain life (reference: Gītā - mūdhāhā). It depicts ignorance, delusion, blind leadership and what happens to preyārthi. The analysis penetrates preyārthi's mind and heart to find out what are their views about spirituality, sādhūs, existence of God, Divine Grace, truthful living, life after death, Consciousness, etc. Preyārthi's way and purpose of life is explained by "dream big and chase dream" or "enjoy here and now".
Swamiji explains shreyārthi's "here and now" also and remarks that preyārthis are also essential to make shreyārthi more alert, deeply thoughtful, searching right guidance and reaching liberation. A beautiful example of renunciation of fruit falling from tree points towards shreyārthi's renunciation.
Second line of the verse explains Law of Nature, viz. suffering continues for mūdhāhā till correction comes. Swamiji elaborates on blindness of intellect and blindness towards values, beauty of mind (example of Rāma, Shabari) and today's world of advertisements of lies which only increase worldly desires.
(Kathopanishad - Talk 16 - 1.2, Mantras 4 & 5)
Mantra 4 (contd.):
Swami Aparajitananda discusses how paths of shreyas and preyas are different and mutually exclusive with variety of most obvious and simple examples. Different names of these paths are also given. To explain clearly how and why they are opposite, Swamiji showers bounty of examples of pairs of opposite factors portraying the paths beautifully.
Yamarāja expressly and conclusively considers Nachiketa a vidyārthi and shreyārthi undeluded by temptations offered. Swamiji remarks that this qualification of Nachiketa shines from the very inception and in return, Nachiketa gets Supreme Knowledge.
Swamiji analyses the interesting question, viz. to which category we belong and whether a shreyārthi, after falling and slipping, still remains a shreyārthi and how long? A beautiful quote of Vivekananda is given: "Get up and walk."
Verse 5: Description and criticism of preyārthi by Shruti is given. Swamiji gives meaning of artha as "goal" here. The deep analysis pervades preyārthi's lifestyle and whole vain life (reference: Gītā - mūdhāhā). It depicts ignorance, delusion, blind leadership and what happens to preyārthi. The analysis penetrates preyārthi's mind and heart to find out what are their views about spirituality, sādhūs, existence of God, Divine Grace, truthful living, life after death, Consciousness, etc. Preyārthi's way and purpose of life is explained by "dream big and chase dream" or "enjoy here and now".
Swamiji explains shreyārthi's "here and now" also and remarks that preyārthis are also essential to make shreyārthi more alert, deeply thoughtful, searching right guidance and reaching liberation. A beautiful example of renunciation of fruit falling from tree points towards shreyārthi's renunciation.
Second line of the verse explains Law of Nature, viz. suffering continues for mūdhāhā till correction comes. Swamiji elaborates on blindness of intellect and blindness towards values, beauty of mind (example of Rāma, Shabari) and today's world of advertisements of lies which only increase worldly desires.
(Kathopanishad - Talk 16 - 1.2, Mantras 4 & 5)
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