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#301 mgd

mgd
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Objavljeno: 2. junij 2019, 08:09

Nekdo, ki se očitno malo bolj kot ti spozna v te spise mi je enkrat govoril..   da to kar jaz govorim, da je identično opisovano v teh svetih spisih..

Krišna, ko opisuje Arjuni, opisuje iz "tega prostora", ki ga tudi jaz tukaj včasih opisujem..

 

 

Sem prebral..

 

Res si ti prebral Bhagavad Gito?



#302 *glas*

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Objavljeno: 2. junij 2019, 13:05

Res si ti prebral Bhagavad Gito?

 

Saj sem že napisal zgoraj..   ali?

 

Drugače pa zakaj imaš ti sploh tako obsesijo z mano?

Dokazal si mi že, da da moje izkušnje niso prave, dokazal si svojo superiornost in vse..

Ti sam pa si tako našel že svojo najbolj popolno pot in nič druga več ne iščeš.

Tako da prepusti se potem temu čemur tako verjameš, ne pa da ne veš ali bi se ob strani še za mano malo usmerjal..


"če te nekaj sili leteti, se nikdar ne boš plazil.."


#303 mgd

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Objavljeno: 2. junij 2019, 13:43

Saj sem že napisal zgoraj..   ali?

 

Hotu sem vidt in da še drugi vidjo kolk si lahko iskren. Ker tudi to kaže na nivo/globino tvoje izkušnje. Krišna, ki prebiva v tvojem srcu vse vid kaj delaš, misliš. In On daje rezultate.

 

Drugače pa zakaj imaš ti sploh tako obsesijo z mano?

Dokazal si mi že, da da moje izkušnje niso prave, dokazal si svojo superiornost in vse..

Ti sam pa si tako našel že svojo najbolj popolno pot in nič druga več ne iščeš.

Tako da prepusti se potem temu čemur tako verjameš, ne pa da ne veš ali bi se ob strani še za mano malo usmerjal..

 

Krišna vidi tudi kakšne nalepke želiš limat name in zakaj. Nisem rekel da tvoje izkušnje niso prave, ampak da niso še celotne, končne, glede tega kdo si in kaj je zate najboljša aktivnost in da so zato zraven pripete še prenapihnjene in zavajajoče interpretacije. Ko boš šel v svojem spoznanju naprej jih boš lahko zaznal in opustil kot zavajajoče in omejujoče. Del moje (in od vseh) popolne poti je tudi da poveš kaj je res in kaj ni in s tem pomagaš tudi drugim pri sprejetju resnice. Zakaj si napisal da jaz ne vem ali bi se ob strani še za tabo malo usmerjal? Kaj maš od teh nalepk? Da specifične svoje ohranjaš. Boljš je bit kdor si, brez vseh nalepk in delovat v skladu s tem.    



#304 *glas*

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Objavljeno: 2. junij 2019, 14:05

Saj kot pravim..  

Če imaš pa že obsesijo z mano, ti jo lahko tudi jaz pomagam odpraviti..

Ampak bodi vsaj toliko načeln, da jo poskušaš sam in se usmeriš nazaj k sebi in poti ki jo že slediš.

 

Kar se najine debate tiče, sem ti v tem času pokazal že dovolj mehanizmov in načinov, kako se lahko premika še naprej, od kjer si zdaj..  Ko in če boš želel, boš že poprijel za njih in si drznil..

In to kar dajem, lahko uporabiš tudi na tisti poti, po kateri potuješ že sedaj..  ker to kar lahko najdeš znotraj mojega pisanja so univerzalne stvari in jih lahko uporabi kdorkoli kjerkoli in na katerikoli način..


"če te nekaj sili leteti, se nikdar ne boš plazil.."


#305 mgd

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Objavljeno: 6. junij 2019, 08:02

Saj kot pravim..  

Če imaš pa že obsesijo z mano, ti jo lahko tudi jaz pomagam odpraviti..

Ampak bodi vsaj toliko načeln, da jo poskušaš sam in se usmeriš nazaj k sebi in poti ki jo že slediš.

 

Kar se najine debate tiče, sem ti v tem času pokazal že dovolj mehanizmov in načinov, kako se lahko premika še naprej, od kjer si zdaj..  Ko in če boš želel, boš že poprijel za njih in si drznil..

In to kar dajem, lahko uporabiš tudi na tisti poti, po kateri potuješ že sedaj..  ker to kar lahko najdeš znotraj mojega pisanja so univerzalne stvari in jih lahko uporabi kdorkoli kjerkoli in na katerikoli način..

 

Glede tega se strinjava da duhovnega se ne da vidt z umom in intelektom, ker je onkraj njunega dometa. Lahko le če se direktno povežeš z njim. 



#306 mgd

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Objavljeno: 7. junij 2019, 09:37

By B. R. Sridhara Deva Goswami

 

All the top sages and saints were assembled on the banks of the Ganges, and Pariksit Maharaja put forth the question, “Death is sure for me within seven days. How can I utilize my time? You are so many authorities, and by the grace of the Lord, you have fortunately assembled here. I am at your disposal. Help me, that after this certain death I may attain blissful life.”

Then, according to their stages of realization, they gave advice. Some said yoga (meditation), some recommended tapasya (religious penance), some danam (charity), and so on.

 

But Pariksit Maharaja again very humbly submitted, “Please give some unanimous verdict so it will be easy for me to follow your advice.” They were discussing and consulting amongst themselves, but differences were going on in their opinions. At that very time, Sukadeva Goswami appeared.

 

A young man of sixteen, without any dress—naked—but a good figure; beautiful, stout, and strong. Appearing as though half mad, he entered the assembly. Some boys ran behind him, throwing dust and this and that, just as to a madman. The whole assembly stood in respect and the boys disappeared. All conjectured, “This must be that Suka about whom we have heard but not had the chance of seeing. Perhaps that boy has come?” So all rose in respect, and then they could recognize him. Vyasadeva was also there. So Sukadeva Goswami was welcomed, and unanimously he was given the chair of the speaker.

 

Then all the leading gentry of dharmic India of the time unanimously said, “We are all very eager to hear from this you. Pariksit Maharaja, you are greatly fortunate. Your fortune has attracted Sukadeva; so put questions to him, and let us all hear submissively. We have got a very good opportunity, and we want to hear him speak. We have waited for a long time to know his realization. In his eyes, there is no distinction of man or woman. Women do not see anything in his eyes that they feel the necessity of shyness. Such is his vision, which is not fixed in any worldly plane. There is no charm of any worldly thing in his heart. His eyes, his everything is meant for something transcendental. So we are very eager to know his realization.”

 

Sukadeva Goswami also gave his own introduction. He expressed his own position: “parinisthito ‘pi nairgunye: I was standardly trained in transcendental knowledge, and I am established there. But, uttamah-slokalilaya grhitaceta, my attention has been forcibly snatched to some higher cosmos, above the transcendental impersonal conception.”

 

Generally, the philosophers of this world take the transcendental to be impersonal. Infinite and zero are of the same characteristic. So it is an area in which we cannot have any entrance as a subject for investigation. The subject has its stand far below; he can only conjecture some hazy thing. This is the position of the jiva soul. So his view is only something cloudy, like the sky. So the spiritual sky is also seen as one sees an infinite blue sky, that is, Brahman. Non-differentiated, non-specified, infinite space that we cannot have any practical experience of. Nirguna. That is the summation of all negation. To us, the positive experience is confined only to this world. This ear-experience, this eye-experience, touch-experience, etc. Our property here is the sum total of these experiences and something drawn from the mental world. This is saguna. And all this experience fails to have any conjecture of that background, which is nirguna. All experiences are absent there. The positive knowledge of our experience is completely absent there. So that is nirguna—or so we are told by the philosophers of this world.

 

But then there comes uttamah-sloka lilaya. Nothing mundane is to be traced there. This is beyond all conceptions of ignorance, beyond misconception. Sloka means charitra, ‘conduct.’ A flow of life is to be traced there which cannot be compared with anything of this mundane jurisdiction. A higher conception of life, rather, the highest conception of life. Sukadeva said, “I am captured totally by the charm of that sort of life, that sort of pastimes, that sort of flow of nectarean activity. I have come in connection with this—grhitaceta rajarse—my understanding has been forcibly carried and engaged there. I can’t come away; I can’t come down from that charming land. Ukhyanam yad dhitavan, so I had to come to my father Vedavyasa. Before this, he tried his best to take me to that direction, but I didn’t care to know about it. I had to return to my father, and as a regular student, I had to study the ways and nature of that higher entity.

 

Tadaham te ‘bhidhasyami mahapaurusiko bhavan. “Maharaja Pariksit, you are a great personality, and it is befitting you have the highest prospect of life, the highest end. You are fortunate to receive that sort of attainment. I shall just try to give you the news of my experience of the transcendental lila of the reality the beautiful, divine love.”

 

With this introduction, Sukadeva began to deliver his lecture, which continued for seven days. Through different questions and answers, Krishna lila was established, and all the dharmic authorities of the time very submissively gave their hearing to the teachings of Sukadeva Goswami in the form of Srimad-Bhagavatam.



#307 mgd

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Objavljeno: 10. junij 2019, 08:37

še malo bolj v detajle, za tiste ki želijo

 

Question: In the Bhagavad-gita, Krishna says:

bahunam janmanam ante
jñanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah

(Bg. 7.19)

 

“After many, many births, the jñani, person in knowledge (who happens to achieve the association of My pure devotee) finally comes to understand that the whole universe of moving and stationary beings is of the nature of Vasudeva, alone, in as much all are subordinate to Vasudeva. (I, as Vasudeva am the source and substance of all that be.) Having grasped this conception, he surrenders unto Me. Know such a great soul to be extremely rare.”

What exactly is the meaning, here?

 

Srila Sridhar Maharaj: From brahman conception, the different installments follow. In brahman realisation, there is a ‘mass’ of consciousness: ‘all-consciousness’. Then, the next step will come: the consciousness is of individual character – with deeper vision, individuality is added to consciousness. There is consciousness plus individuality.

In fact, no consciousness can exist without individuality, without personality. So, the consciousness is personal; personality and consciousness, they cannot be separated, one from the other. What is differentiated from personality, that is only the halo of the personality – it is something like that. And that ‘halo’ – that brahman– is also the combination of minutest personality, of souls.

 

Substance is of two kinds: ksara, or changing, perishable; and aksara, unchanging, eternal. In the Bhagavad-gita (15:16) Lord Krishna says: ksarah sarvani bhutani – whatever we see in the changing aspect of the world, that is called ksara. And what is unchangeable is called aksara. Then, He says:

 

yasmat ksaram atito ‘ham
aksarad api chottamah
ato ‘smi loke vede cha
prathitah purusottamah

(Bg 15:18)

 

“My existence transcends both of these two substances, ksara – aksara. So, I am purusottamah – My name is ‘Purusottama’. My glories are sung in the world and in the scriptures, as Purusottama, the Supreme Person.”

 

‘Purusottama’ means Vasudeva. So, bahunam janmanam ante…; after many births, when the jñanis, those of the impersonal school, come to understand that the Prime Cause of the consciousness of their quest is a personal one, then they come to conceive of Vasudeva.

 

But such jñanis are very rarely to be found. Mostly, jñanis cannot cross this line. They are lost there:

 

ye ‘nye ‘ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha buddhayah
aruhya krchchhrena param padam tatah
patanty adho ‘nadrta-yusmad anghrayah

(SB 10:2:32)

 

“O lotus-eyed Lord, although non-devotees who accept severe penances and austerities to achieve the highest position may think themselves liberated, their intelligence remains impure. They simply speculate in various ways and do not seek the means to take shelter of You. Because they have no regard for Your lotus feet, they simply fall down from their position of imagined superiority into material existence again.”

 

Generally, it is the fate of the jñanis to climb up to the highest position with great effort, and then, when they cannot grasp that ‘consciousness’ means ‘person’ – they cannot cross that understanding – they have to revert back. They have to come back, fall back. And for those who can cross this line, who can understand that: “Yes, consciousness means person – a Big Personality. I am small…;” bhakti begins there. The relation of subordination of the lower to the Higher, that comes into effect. And, sa mahatma sudurlabhah – such a person among the jñanis is very rarely to be found, who can take the positive connection of the higher aspect of life. Mostly they come back, they have to come back from there. After much penance, they climb up to that high mark, but they cannot accommodate that “the higher entity must be dealt with devotion,” so they have to come back.

 

But those who realise: vasudevah sarvam iti, that Vasudeva – Purusottama – is personal, they can ‘cross the line’ and enter Vaikuntha, the service area proper.

And there, we are told, gradually as their vision grows more and more, they can find potency on the side of the personal God. Then they become the devotees of Lakshmi-Narayana, and enter completely into Vaikuntha-seva. And in that service, we find awe, reverence; there are sastric (scriptural) rules, and also examples of the higher-realised souls, to guide them.

 

And in that Vaikuntha-seva, if the soul does not find the whole of his innate nature having full engagement, there will be some sort of thirst, some inner tendency which cannot find any corresponding relation to satisfy itself. And when he feels this kind of urge from within, he has to search after another, for a purer, more friendly service than the filial service.

And ultimately the madhura-rasa service – the sweetheart’s service, in consorthood – urges him to go up. It urges him to go up, and to go deeper. And gradually, by coming in contact with such (madhura-rasa) agents, he finds his own heart blossoming. And blossoming to its fullest extent, his heart takes him gradually towards Goloka Vrindavana

 

Then he can see that what was (initially realised as) brahman; then Paramatma, or Vasudeva; then Lakshmi-Narayana, that has gradually come to him as Krishna consciousness, not Narayana consciousness. Superceding Narayana consciousness he comes in contact with Krishna consciousness of the Reality. He is awakened – he finds himself awakened in a plane where he sees the all-connecting, all-harmonising principle is no longer Narayana, but Krishna – He is showing Himself as Krishna. Then he is fully awakened, and at the same time he sees that the environment, and the object of his search, is also fully equipped. This is full-fledged theism.

 

Full-fledged theism – where the theistic conviction receives its satisfaction in the fullest way. Just as, with the opening of the eye we can see the world, and according to the degree of out sight we come to see the subtlest thing of the environment, so also, by our inner awakenment of the fullest type, we come to a particular world, environment, and that is Vrindavana – Goloka Vrindavana, the land of love. And movement there is spontaneous; and all around, we find the environment only friendly. It is so simple, so friendly; and the dealings of all who are there are filled with so much intimacy.

And in Vrindavana we will find that our thirst for any higher change of environment, of association, no longer needs to be quenched; but there is thirst, eternal thirst, for coming in closer relation with them, closer connection with them. There is no possibility of any higher change of environment – where he has reached is almost final – and now the only remaining thing, is how to come into a more and more close connection with the environment. And that becomes the initiative of our movement there: more and more intimate connection with the environment. The environment is eternal, but in the intimacy of connection – the ‘competition’ (in loving service), the movement, is there. And the guidance is given according to that.

 

In this way, there is progress. There is some sort of ‘necessity’, by which the service is moving. And, there is repetition – a kind of ‘repetition’, but it is ever-fresh, ever-new! It is ever-new, and it is only a question of the time. For example, every day when I am hungry, in the morning, food is tasteful to me, and not always – by the movement of the time, it is like that. In this way, everything is palatable, not stale. In that plane, there is movement of time, but it is eternal. It is managed by yogamaya in such a way.

 

And finally, there we will attain the fullest satisfaction of all the inner parts of our system, the wholesale satisfaction of every atom of every constituent part of our spiritual body: priti anga lage kale, priti anga mora – “Every part of my every limb, cries for union with the corresponding part of every limb of the other side.” Sambandha – relationship with the environment – may come to such a stage, that every atom consistuting my spiritual body and mind, will aspire after union with every corresponding part of the environment.

 

In this way, in such a friendly way, so many are moving there, and it is adjusted accordingly by yogamaya. And this is the highest conception.

 

Priti anga lage kale, priti anga mora – “Every atom of my existence is in loving aspiration with the environment, and that is Krishna. Krishna consciousness has surrounded me.” ‘Surrounded me’ means, “From all sides it has embraced me; I am lost in the thought of Krishna consciousness, with its detailed, elaborate acquaintance. I am merged, merged in the deepest part of Krishna consciousness, where I shall find “Krishna has captured every atom of my existence. Every atom is feeling as if it is experiencing separate pleasure by His embracing…”

 

This is possible only in consorthood relationship, where every atom has been embraced, captured, by coming into the most intimate connection with Him. It is called adi-rasa, or mukhya-rasa. The name of Madhurya-rasa is adi-rasa, that is, it is the most original, it is the source of all other rasas, and all other rasas are dependent on it. So it is called ‘adi-rasa‘. And, mukhya-rasa: the sum total of all ‘rasas‘ – their gist, their essence, is represented here. We are told like that.

And Mahaprabhu came with this gift – madhurya-rasa. It is anarpita charim chirat, “that which was never distributed before” – that of which, it is considered, any distribution was not possible previously, before Him.

 

In Bhaktivinode Thakur’s book Jaiva Dharma, we find that one Vaishnava is asking his Gurudeva; “Devotion, it is eternal; but why do you say that it came from Mahaprabhu?” Then his Guru, Paramahamsa Babaji, is saying, “I visited Vrindavana and asked the eternal servitor of Sri Chaitanyadeva, Sanatana Goswami: “This anarpita charim chirat – “which has never been dealt with before” – what is the meaning underlying it?” Then Sanatana Goswami replied: “Bhakti is eternal; in ‘Narada-bhakti-sutra‘, ‘Sandilya-sutra‘, all such scriptures, this has been given – but the type of devotion which Mahaprabhu came with, which we meet after the advent of Mahaprabhu Sri Chaitanyadeva, that was not previously at any time open to the ordinary person. So, it is called ‘anarpita charim‘. And what is that standard of devotion? It is this: complete surrender to Krishna in consorthood, where every atom of the jiva-soul gets welcomed and embraced by the corresponding atom of Krishna consciousness – madhura-rasa. That was not open to the public before. This is my finding, my faith. You may accept, or not accept…” Sanatana Goswami told like this to that Vaishnava: “This is my prvate conception – you may take it, or not.” This was his reply.

 

So devotion has its beginning; the beginning of devotional life is here, where Krishna says ‘vasudevah sarvam iti…‘ (“I, Vasudeva, am the source and substance of all that be” – Bg 7:19). Then, the beginning of bhakti, the primary admission into the devotional school above jñana (knowledge) and vairagya (renunciation), that is santa-rasa (‘passive’ relation with the Lord). And from there, the gradation: dasya-rasa (servitude); then sakhya-rasa (fraternity); then vatsalya-rasa (parenthood); then madhura-rasa (conjugal love). All this is given in details in Ramananda-samvada.

 

In this way, bhakti is going up. Systematically, we are to understand, and digest, digest what is bhakti. But, in the beginning, we are to have a broad conception of the positive world, the world of dedication.






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