Саи Баба - Упанишадвахини Ч1 - текст песни, слова, перевод, видео

Chapter 1

Upanishadvahini

Man is divine by nature. However, he considers himself a separate and temporary person, as he is constrained and misled by the properties of the five elements, namely: sound, touch, shape, taste and smell. This mistake is the reason for joy and grief, good and evil, birth and death. The liberation called Kayvalya, Moksha or Mukti is a getting rid of communication with the elements and dropping a way of their properties. The names can change, but the goal is always the same.

The five elements binding a person inspire him with addiction, alienation and disappointment. All this leads to misfortunes and troubles. Wealth, property - cars, buildings, etc. - All this is only the result of the transformation of elements. A person passes passionately to possess them; Having failed or losing everything that he had, he rejects them with contempt.

Consider one by one of these five elements. The basis of all living creatures is the first of them, namely the Earth. Water, the second element, is the basis of the Earth. Water arises from the fire, the third element, and the fire, in turn, comes from the air, the fourth element. The air is born an ether, or Akasha. Akasha arises from the original nature, and the original nature itself is nothing more than a manifestation of one of the aspects of the greatness of God-the highest sovereign Atman, Parama-Atman.

In an effort to achieve the paramas-atman, the source and core of the Universe, the individual, and the javy, which fell into the trap of the five elements, should drop the shackles, one after another, at the cost of tireless practice of self-denial and the development of the ability to distinguish. Such a person is a sadhaka, the one who defeats in the struggle is called Jivan-Muct, or "freed during life." To improve your insight and the ability to contemplate your own nature, it is necessary to study the Upanishads. Taken, the Upanishads bear the general name "Vedanta". They make up Gnyan-Canda Vedas, i.e. A section related to the highest wisdom. Liberation from the consequences of ignorance can be achieved only with the help of knowledge, Jnany. The Upanishads themselves proclaim: "Jniada Eva that Cayvaliam" - "Only knowledge can be gained by freedom."

As you know, the Vedas of the Troundword ("Kanda-Tyatmaks"), and these three faces or section of the essence of Jnyan, Plusan and Karma. We also find all three parts in the Upanishads, they also have the basis of philosophical systems - adviva, Vishistadvites and dualities.

The very word "Upanishad" means "comprehension" and the application of the original truths into practice. Brahmavidi (Divine knowledge) reveals the superiority of spiritual contemplation: the concept of yogasstra means the intense work of the mind leading to success. What is the main thing to find out? There is only one truth that underlies all things. Upanishads offer different ways to achieve this truth and describe various stages along this path.

The word "Upanishad" is made of meaning. "UPA" means the learning process, integral from "nishtha" - perseverance, zeal; "Chad" means comprehension of true reality, primary essence. Therefore, this name arose - Upanishads. The Upanishads teach us not only the principles of the Atmavidia (ATman knowledge). They cover the practical ways of comprehension. They focus not only on our responsibilities and duty, but also on actions that are desirable, and which, on the contrary, should be avoided.

Gita is nothing but the essence of the Upanishad. Having learned the lessons of GITs, Arjuna gained the ability to listen to the Upanishads. In the Upanishads, we find the saying of Tat-Su-ASI or "you are then." In Gita, Krishna says to Arjuna: "I am Arjuna among the Pandavas," or in other words - "I and you are one." The same meaning is laid in the phrase "you are," i.e. That Jiva and Ishvara are one.

So, whether it be a guita or Upanishads, they are based on one teaching-non-dualism, non-state, or complete monism. The human eye is not able to distinguish microscopically small or to cover vibrantly large. He cannot penetrate the secret of the virus, and