Articles liés à Where Suffering Ends Forever
Synopsis
What is heaven, hell and salvation? Upon hearing such nectar-like words, even the bonds of *Brahman*-the ultimate reality-are severed. In the *Gita*, Lord Krishna declared that even a *Jnani* (one possessed of spiritual wisdom) should not renounce acts of *Yajna* (sacrificial ritual), *Tapas* (ascetic discipline), or *Dana* (charity); indeed, a *Jnani* ought to perform them as well. Since my objective here is to expound upon the perspective of the *Jnani*, I have offered this brief preamble. You have just been listening to Swami Satyananda Ji explain that happiness and sorrow are the fruits of our *Karma* (actions). Consequently, both Heaven (*Svarga*) and Hell (*Naraka*) are also the results of our *Karma*. However, *Mukti* (liberation) is not a fruit of *Karma*; rather, *Mukti* is the fruit of *Jnana* (spiritual knowledge). Hence the maxim: "Without knowledge, there is no liberation; through knowledge alone is *Kaivalya* (absolute freedom) attained." Liberation is achieved through knowledge, whereas happiness and sorrow are experienced through *Karma*-good *Karma* yields happiness, while bad *Karma* yields sorrow. When negative *Karma* accumulates to such an extent that its suffering cannot be endured within this present life or physical body, a specialized body is allotted for that purpose-the body through which one descends into Hell. Conversely, for those who have amassed immense spiritual merit (*Punya*)-the bliss of which cannot possibly be experienced on this earthly plane or through this gross physical form-a subtle body (*Bhava Deha*) or divine body (*Deva Deha*) is bestowed, enabling them to attain Heaven. Thus, there exists a divine body and a human body; similarly, to endure the torments inflicted by *Yama* (the Lord of Death), one receives a specific body for such suffering (*Yama-Yatana Deha*). However, this latter body is not granted to ordinary sinners, just as the divine body is not granted to those with merely ordinary spiritual merit. You have now heard an exposition on the principles of *Karma*. If you are not yet on the path toward *Mukti*, then you must exercise great caution and mindfulness in your actions. Many people fail to pay even the slightest attention to their own physical health. Consider, for instance, the case of Ramakrishna Paramahamsa: when he contracted cancer, people urged him, "Pray to the Divine Mother (*Devi Ma*) and ask Her to alleviate your suffering." He replied, "That is not my concern; She knows everything." This illustrates that he did not even pray for the alleviation of his own physical suffering-such is the nature of true spiritual wisdom (*Jnana*). Let me offer another illustration: Lord Rama did not rule his kingdom for the sake of his own personal happiness; he did not ascend the throne to seek his own pleasure. Nor did he attempt to evade any situation or circumstance merely to escape suffering; even when sorrow befell him, he willingly departed for the forest; and even amidst comfort and prosperity, he willingly renounced the kingdom.
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Paperback. Etat : new. Paperback. What is heaven, hell and salvation? Upon hearing such nectar-like words, even the bonds of *Brahman*-the ultimate reality-are severed. In the *Gita*, Lord Krishna declared that even a *Jnani* (one possessed of spiritual wisdom) should not renounce acts of *Yajna* (sacrificial ritual), *Tapas* (ascetic discipline), or *Dana* (charity); indeed, a *Jnani* ought to perform them as well. Since my objective here is to expound upon the perspective of the *Jnani*, I have offered this brief preamble. You have just been listening to Swami Satyananda Ji explain that happiness and sorrow are the fruits of our *Karma* (actions). Consequently, both Heaven (*Svarga*) and Hell (*Naraka*) are also the results of our *Karma*. However, *Mukti* (liberation) is not a fruit of *Karma*; rather, *Mukti* is the fruit of *Jnana* (spiritual knowledge). Hence the maxim: "Without knowledge, there is no liberation; through knowledge alone is *Kaivalya* (absolute freedom) attained." Liberation is achieved through knowledge, whereas happiness and sorrow are experienced through *Karma*-good *Karma* yields happiness, while bad *Karma* yields sorrow. When negative *Karma* accumulates to such an extent that its suffering cannot be endured within this present life or physical body, a specialized body is allotted for that purpose-the body through which one descends into Hell. Conversely, for those who have amassed immense spiritual merit (*Punya*)-the bliss of which cannot possibly be experienced on this earthly plane or through this gross physical form-a subtle body (*Bhava Deha*) or divine body (*Deva Deha*) is bestowed, enabling them to attain Heaven. Thus, there exists a divine body and a human body; similarly, to endure the torments inflicted by *Yama* (the Lord of Death), one receives a specific body for such suffering (*Yama-Yatana Deha*). However, this latter body is not granted to ordinary sinners, just as the divine body is not granted to those with merely ordinary spiritual merit. You have now heard an exposition on the principles of *Karma*. If you are not yet on the path toward *Mukti*, then you must exercise great caution and mindfulness in your actions. Many people fail to pay even the slightest attention to their own physical health. Consider, for instance, the case of Ramakrishna Paramahamsa: when he contracted cancer, people urged him, "Pray to the Divine Mother (*Devi Ma*) and ask Her to alleviate your suffering." He replied, "That is not my concern; She knows everything." This illustrates that he did not even pray for the alleviation of his own physical suffering-such is the nature of true spiritual wisdom (*Jnana*). Let me offer another illustration: Lord Rama did not rule his kingdom for the sake of his own personal happiness; he did not ascend the throne to seek his own pleasure. Nor did he attempt to evade any situation or circumstance merely to escape suffering; even when sorrow befell him, he willingly departed for the forest; and even amidst comfort and prosperity, he willingly renounced the kingdom. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability. N° de réf. du vendeur 9798235134423
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Paperback. Etat : new. Paperback. What is heaven, hell and salvation? Upon hearing such nectar-like words, even the bonds of *Brahman*-the ultimate reality-are severed. In the *Gita*, Lord Krishna declared that even a *Jnani* (one possessed of spiritual wisdom) should not renounce acts of *Yajna* (sacrificial ritual), *Tapas* (ascetic discipline), or *Dana* (charity); indeed, a *Jnani* ought to perform them as well. Since my objective here is to expound upon the perspective of the *Jnani*, I have offered this brief preamble. You have just been listening to Swami Satyananda Ji explain that happiness and sorrow are the fruits of our *Karma* (actions). Consequently, both Heaven (*Svarga*) and Hell (*Naraka*) are also the results of our *Karma*. However, *Mukti* (liberation) is not a fruit of *Karma*; rather, *Mukti* is the fruit of *Jnana* (spiritual knowledge). Hence the maxim: "Without knowledge, there is no liberation; through knowledge alone is *Kaivalya* (absolute freedom) attained." Liberation is achieved through knowledge, whereas happiness and sorrow are experienced through *Karma*-good *Karma* yields happiness, while bad *Karma* yields sorrow. When negative *Karma* accumulates to such an extent that its suffering cannot be endured within this present life or physical body, a specialized body is allotted for that purpose-the body through which one descends into Hell. Conversely, for those who have amassed immense spiritual merit (*Punya*)-the bliss of which cannot possibly be experienced on this earthly plane or through this gross physical form-a subtle body (*Bhava Deha*) or divine body (*Deva Deha*) is bestowed, enabling them to attain Heaven. Thus, there exists a divine body and a human body; similarly, to endure the torments inflicted by *Yama* (the Lord of Death), one receives a specific body for such suffering (*Yama-Yatana Deha*). However, this latter body is not granted to ordinary sinners, just as the divine body is not granted to those with merely ordinary spiritual merit. You have now heard an exposition on the principles of *Karma*. If you are not yet on the path toward *Mukti*, then you must exercise great caution and mindfulness in your actions. Many people fail to pay even the slightest attention to their own physical health. Consider, for instance, the case of Ramakrishna Paramahamsa: when he contracted cancer, people urged him, "Pray to the Divine Mother (*Devi Ma*) and ask Her to alleviate your suffering." He replied, "That is not my concern; She knows everything." This illustrates that he did not even pray for the alleviation of his own physical suffering-such is the nature of true spiritual wisdom (*Jnana*). Let me offer another illustration: Lord Rama did not rule his kingdom for the sake of his own personal happiness; he did not ascend the throne to seek his own pleasure. Nor did he attempt to evade any situation or circumstance merely to escape suffering; even when sorrow befell him, he willingly departed for the forest; and even amidst comfort and prosperity, he willingly renounced the kingdom. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability. N° de réf. du vendeur 9798235134423
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Paperback. Etat : new. Paperback. What is heaven, hell and salvation? Upon hearing such nectar-like words, even the bonds of *Brahman*-the ultimate reality-are severed. In the *Gita*, Lord Krishna declared that even a *Jnani* (one possessed of spiritual wisdom) should not renounce acts of *Yajna* (sacrificial ritual), *Tapas* (ascetic discipline), or *Dana* (charity); indeed, a *Jnani* ought to perform them as well. Since my objective here is to expound upon the perspective of the *Jnani*, I have offered this brief preamble. You have just been listening to Swami Satyananda Ji explain that happiness and sorrow are the fruits of our *Karma* (actions). Consequently, both Heaven (*Svarga*) and Hell (*Naraka*) are also the results of our *Karma*. However, *Mukti* (liberation) is not a fruit of *Karma*; rather, *Mukti* is the fruit of *Jnana* (spiritual knowledge). Hence the maxim: "Without knowledge, there is no liberation; through knowledge alone is *Kaivalya* (absolute freedom) attained." Liberation is achieved through knowledge, whereas happiness and sorrow are experienced through *Karma*-good *Karma* yields happiness, while bad *Karma* yields sorrow. When negative *Karma* accumulates to such an extent that its suffering cannot be endured within this present life or physical body, a specialized body is allotted for that purpose-the body through which one descends into Hell. Conversely, for those who have amassed immense spiritual merit (*Punya*)-the bliss of which cannot possibly be experienced on this earthly plane or through this gross physical form-a subtle body (*Bhava Deha*) or divine body (*Deva Deha*) is bestowed, enabling them to attain Heaven. Thus, there exists a divine body and a human body; similarly, to endure the torments inflicted by *Yama* (the Lord of Death), one receives a specific body for such suffering (*Yama-Yatana Deha*). However, this latter body is not granted to ordinary sinners, just as the divine body is not granted to those with merely ordinary spiritual merit. You have now heard an exposition on the principles of *Karma*. If you are not yet on the path toward *Mukti*, then you must exercise great caution and mindfulness in your actions. Many people fail to pay even the slightest attention to their own physical health. Consider, for instance, the case of Ramakrishna Paramahamsa: when he contracted cancer, people urged him, "Pray to the Divine Mother (*Devi Ma*) and ask Her to alleviate your suffering." He replied, "That is not my concern; She knows everything." This illustrates that he did not even pray for the alleviation of his own physical suffering-such is the nature of true spiritual wisdom (*Jnana*). Let me offer another illustration: Lord Rama did not rule his kingdom for the sake of his own personal happiness; he did not ascend the throne to seek his own pleasure. Nor did he attempt to evade any situation or circumstance merely to escape suffering; even when sorrow befell him, he willingly departed for the forest; and even amidst comfort and prosperity, he willingly renounced the kingdom. This item is printed on demand. Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability. N° de réf. du vendeur 9798235134423
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Taschenbuch. Etat : Neu. nach der Bestellung gedruckt Neuware - Printed after ordering - What is heaven, hell and salvation Upon hearing such nectar-like words, even the bonds of \*Brahman\*-the ultimate reality-are severed. In the \*Gita\*, Lord Krishna declared that even a \*Jnani\* (one possessed of spiritual wisdom) should not renounce acts of \*Yajna\* (sacrificial ritual), \*Tapas\* (ascetic discipline), or \*Dana\* (charity); indeed, a \*Jnani\* ought to perform them as well. Since my objective here is to expound upon the perspective of the \*Jnani\*, I have offered this brief preamble. You have just been listening to Swami Satyananda Ji explain that happiness and sorrow are the fruits of our \*Karma\* (actions). Consequently, both Heaven (\*Svarga\*) and Hell (\*Naraka\*) are also the results of our \*Karma\*. However, \*Mukti\* (liberation) is not a fruit of \*Karma\*; rather, \*Mukti\* is the fruit of \*Jnana\* (spiritual knowledge). Hence the maxim: 'Without knowledge, there is no liberation; through knowledge alone is \*Kaivalya\* (absolute freedom) attained.' Liberation is achieved through knowledge, whereas happiness and sorrow are experienced through \*Karma\*-good \*Karma\* yields happiness, while bad \*Karma\* yields sorrow. When negative \*Karma\* accumulates to such an extent that its suffering cannot be endured within this present life or physical body, a specialized body is allotted for that purpose-the body through which one descends into Hell. Conversely, for those who have amassed immense spiritual merit (\*Punya\*)-the bliss of which cannot possibly be experienced on this earthly plane or through this gross physical form-a subtle body (\*Bhava Deha\*) or divine body (\*Deva Deha\*) is bestowed, enabling them to attain Heaven. Thus, there exists a divine body and a human body; similarly, to endure the torments inflicted by \*Yama\* (the Lord of Death), one receives a specific body for such suffering (\*Yama-Yatana Deha\*). However, this latter body is not granted to ordinary sinners, just as the divine body is not granted to those with merely ordinary spiritual merit. You have now heard an exposition on the principles of \*Karma\*. If you are not yet on the path toward \*Mukti\*, then you must exercise great caution and mindfulness in your actions. Many people fail to pay even the slightest attention to their own physical health. Consider, for instance, the case of Ramakrishna Paramahamsa: when he contracted cancer, people urged him, 'Pray to the Divine Mother (\*Devi Ma\*) and ask Her to alleviate your suffering.' He replied, 'That is not my concern; She knows everything.' This illustrates that he did not even pray for the alleviation of his own physical suffering-such is the nature of true spiritual wisdom (\*Jnana\*). Let me offer another illustration: Lord Rama did not rule his kingdom for the sake of his own personal happiness; he did not ascend the throne to seek his own pleasure. Nor did he attempt to evade any situation or circumstance merely to escape suffering; even when sorrow befell him, he willingly departed for the forest; and even amidst comfort and prosperity, he willingly renounced the kingdom. N° de réf. du vendeur 9798235134423
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