mgd

Iz članka, ki ga je zgori nalepu alef Alojz Ihan: zakaj omikron lahko postane nekaj "pozitivnega" - siol.net Lansko leto se je veliko govorilo o čredni imunosti. Sedaj pa se je skorajda več ne omenja, čeprav imajo nekatere države 80 ali 90 odstotno precepljenost. Zakaj? Ihan: Proti koronavirusom je čredna imunost nemogoča. Prehladni koronavirusi imajo take imunološke lastnosti, da preprečijo ustvarjanje dolgotrajne imunske zaščite, s tem si zagotovijo svojega gostitelja za naslednjo prehladno sezono. Če ne bi bili tega zmožni, potem ne bi več obstajali. Če je Ihan, ki je imunolog (že več kot zadnji dve leti) to vedu, zakaj so nam pol govoril, da se mormo vsi cepit, da bi dosegl čredno imunost in "povratek v normalo"? (No sej to ni edina laž) Na trg prihaja vse več zdravil. Je to čudežna tabletka za krizo koronavirusa? Ihan: Idealna bi seveda bila zdravila, ki bi jih lahko vzel peti ali šest dan, ko se začne bolezen slabšati. Torej bi zdravila jemali samo tisti, ki jim grozi hujši potek bolezni in bi se tako izognili hospitalizaciji tik pred zdajci. Vendar, takih zdravil še ni na vidiku. Sedanja zdravila so predvsem nukleotidni zaviralci nastajanja virusa, na primer molnupiravir, ki ga že imamo, in je bil originalno razvit kot zdravilo proti virusu gripe. Taka zdravila je treba vzeti čimprej po okužbi, saj je potem, ko je virus že razmnožen in se začne vnetje, že pozno. Uporabi takih zdravil torej ne more biti zelo široka, ampak so samo za posebej ogrožene skupine, pri katerih pričakujemo hujšo obliko bolezni. Ne gre torej za zdravilo, ki bi nadomestilo cepljenje. Ivermektin obstaja že dolg časa in je varen in zelo zelo pocen in bi bil lahko zlahka dostopen vsem okuženim od začetka okužbe in ne bi bilo nobene gneče v bolnicah. Kot zanimivost, novo Pfizer zdravilo za Covid deluje po čist istem mehanizmu (proteaza virusa) kot Ivermektin pri čemer Ivermektin deluje še bolj široko. Zdej nas pritiskajo v cepljenje zaradi pritiska na bolnice, ki ga sploh ne bi bilo če bi uporabljal Ivermektin. In ne da tega ne vejo. Fauci in WHO je Ivermektin skenslu takoj ko se je izkazal za učinkovitga, že v začetku pandemije ko so ga uspešno uporabljal v USA. In nardil celo kampanjo proti, z raznoraznimi lažmi. Pa še velik drugih stvari.

Dr. Robert Malone: “This is the Largest Experiment Performed on Human Beings in the History of the World.” - The New American (Dr. Robert Malone je izumitelj mRNA tehnologije za cepiva (l. 1989) ampak mu ni všeč kako se zdaj to zlorablja in kdo in za kaj in kako so to planiral že desetletja in kaj vse je vključeno) Se splača pogledat, res.

Spike protein is very dangerous, it's cytotoxic (Robert Malone, Steve Kirsch, Bret Weinstein) - YouTube Izumitelj mrna tehnologije Rober Malone govori o škodljivosti te genske terapije in tudi o tem, da je na to opozoril FDA in da niso upošteval. Na kratko, bodičaste beljakovine, ki služijo kot antigen na katerega se imunski sistem odzove, ne nastanejo le na mestu vboda ampak grejo povsod po telesu, škodljivost česar se pokaže šele čez nekaj časa. Miši so od tega eventuelno umrle. Lahko pogledate še druge videje na Youtube od Roberta Malone-a, kjer razlaga kako je prišel do te tehnologije in kakšna so tveganja in da je na to opozarjal.

Če čutiš svojo povezavo z vsem, to še ne pomen, da si vse ali da si vseprisoten, to je nenatančno zavedanje.

V tem tekstu ni odgovora na vprašanje kdo si kot del Celote ko ti vsaj za trenutek izgineš (kot si pisal v postu #609), ker tuki pišeš da si Celota, ne del Celote. Glej z rdečo spodaj... Kar jaz želim doseč s svojimi vprašanji je, da se ti poglobiš in zaveš, da se ti to da si vseprisoten/vseobsegajoč/celota le zdi, zarad nenatančnega zavedanja kdo v ultimativni/čisti resnici ti si. To ti bo pomagal se osvobodit teh omejitev in doseč pravo svobodo.

Moje vprašanje je bilo kdo si kot del vsakoga in celote (ko ti vsaj za trenutek izgineš) in kdo so drugi deli celote?

Če si del vsega in vsakoga (množina) ter si tudi del celote/univerzalnega, kdo si pol ta ti, ki si le del (ne celota) in kdo/kaj je potem drugi del (ali deli) vsega, vsakoga, celote, univerzalnega? Kdo je ta ti, ki si imel to izkušnjo, da si del celote (za razliko od drugih delov) in ki nisi (ker je to iluzija) ti ti?

Če je kdo že pripravljen... Self Effulgent Soul Srila B.R. Sridhara Maharaj He, the Lord wants to shift us from this fascination with the wonders of material science, and the tree of knowledge, but we are fascinated with this shadow play, and our curiosity has brought us to this foreign land. But jnana-sunya-bhakti, devotional service says, give up this satanic quest for empirical yet still mundane information. Don’t allow yourself to be misguided by such a material magic show like this technological wizardry, it is all a perverted reflection of the real world of wonder. Give up all your mundane endeavour, just try to find out who you are, you are a self-effulgent soul and this is the dire necessity within all. So stop! Dive deep into your own self, your personification proper, it is such a wonderful conception, so diametrically opposite to this mundane and mental world. What to speak of Paramatma, the super soul in all. Narayana and Swayam Bhagavan the full fledged Theistic reality. Is such an astonishing thing possible? The atma- eternal, all knowing, all pure, sat-chit-ananda. Without food or sleep it can continue as a member of the eternal plane. Atma is self-effulgent, it can reveal itself and others also, and by its own realization we can comparatively know what is non-atma, not soul, by feeling the position of your atma. So give up the wild goose chase and use all your energetic movement in the search for your real identity, then you can seek out the necessary things for the application of your development and ultimately your constant engagement, try to know and inquire into the plane of love and beauty, to taste that real food, not the food from the witch or enchantress of this temporary world. A higher prospect you have, you are not meant for this temporary solution. Just the realization of your own soul, can suffice to create a sensation of wonder in your mental plane for real spiritual life, enough to outweigh all the immeasurable so called wonders of this material world, like going to the moon, or any such aspiration within this material sphere. By the help of your pure intelligence you can rise up to the level where your very soul exists, and it alone will sufficiently purify. That can give a glimpse of a new world, whose comparison can never be compared within this scientific world of trash, however astonishing it may be. Without proper attention to learning the alphabet from abcd, we cannot hope to have the pleasure of reading a full novel and entering the story. atmaramasca munayo nirgranthaapy urukrame kuruanty-ahaitukambhaktim itham-bhua-gunoharih So many experts have laboured hard to understand their soul. But even with self realization it is still difficult to go up. Even they are captured by the charm of their own existence, as we are charmed by this body and its food, the liberated souls are also charmed by their own souls’ position and do not want anything else, atmaram. But there is a superior world made of stuff far finer than that which we are composed. Generally that so-called spiritualist is thinking there can’t be anything higher than this position we're in, it is all imaginary and speculation. But those who are really from that land, when they come here as agents, with their help we can pass to that other world. We should always try to keep in front of us the model of our great master and Lord Mahaprabhu and those others who are showing us the way. How all those highly qualified stalwarts are approaching towards Vrindavan with such heartfelt reverence and respect. We can’t touch how wonderful it is. This ordinary material conception of the infinite, the sound, sight of the eye, the colour, the touch, so many infinite forms are there and even there we hold such a negligent position, yet this in itself is finite, but the atom, the electron, the stars and this finite world appears so big and infinite to us. Then to taste the depths of spiritual infinity and who is the potency of the source of infinity, not only that, He says, "My every part is infinite.” Through service to God and His dear servitors you will find satisfaction within you, thousands of times more in quality. The atma is the real sun and by the light of the soul we can see everything, the mind and false ego are like clouds covering the sun or soul. Without light there is no world, without soul, no world, the soul is the basis of all expression, all knowledge, anything, you can feel,touch, see, hear, is all dependent on the soul. If it is withdrawn,then all is dead matter. Just as the sun is giving light to the whole world, similarly the soul is giving light to all this phenomenon, bright and dark, hard and soft. Only because the feeling atma is present, do all these things have meaning, through consciousness. If we can only come into contact with our own self, with that soul within us. I must have realization of my own proper self, then I will have confidence to go on to the substantial real and eternal world beyond this transient lower existence, and beyond the tatasta marginal realm which is in between this material world and the spiritual world. evambuddheh param buddhva samstabhyatmanamatmana jahisatrum maha-baho kama-rupamdurasadam This is Krishna’s recommendation of how to conquer all our lust for the mundane world in one stroke, all can be smashed in one blow when you come to understand that this soul, that we are, is such a dignified and noble unit. If you can find that basis then that noble world will be open to you in reality, not just imagination. Your affinity for the sense experience world will be finished for good. This is the key of success to controlling this mundane charm. Then our progress will be valuable and prosperous. Socrates was murdered in the name of religion for his statement that “The soul is immortal” the people of this world were disturbed by this threat to their worldly existence. Christ also threatened the complacency of the people by claiming God exists and we belong in His world not this mortal temporary place. Any way we can, we should try to contact those agents who are from that domain and they will secure a visa for us. We must strictly rely on the divine association of our guardians who live in their spiritual identity.

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.

Zakaj to pišem. Ker če lahko sprejmeš resnico, da ti nihče drug ni kriv za tvoje trpljenje ampak je to le rezultat tvojih prejšnjih dejanj (ki lahko le pride preko drugih, niso pa oni vzrok) pol lahko dosežeš mir v sebi (ker ni več napačne, neupravičene sovražne mentalitete) in v tem miru šele lahko začneš pravilno delovat, v zadovoljstvo Boga. Dokaz je v rezultatu. Poleg tega pa, tud tega kdo je naš oče nismo direktno videli, smo le slišali od mame. Ja lahko nardiš tud dnk teste in imaš še en dokaz. No, na podoben način, Vede nam povejo kaj je res in lahko nam je tud pokazan video posnetek kaj smo delal prej. Ni lahko, ampak ko lahko sprejmemo resnico, da nam nihče drug ni kriv za naše trpljenje in ko s tem opustiš vso sovražno mentaliteto do kogarkoli, si lahko svoboden in miren in šele takrat lahko začneš pravilno delovat, v vsedobro.

Ne gre se za slepo sprejemanje oz. dopuščanje. Gre se za zavestno sprejemanje resnice in v skladu s tem resnično praktično preobrazbo/akcijo, ki da resnični praktični efekt.

Moja tema tukile ni bla o tem kaj drugi delajo in ali je to slabo dejanje ali ni. Nikjer nisem napisal, da sem jaz kriv za to kaj drugi delajo. Oni majo svojo voljo in odgovornost. Pišem o tem, da mi za moje trpljenje ni nihče drug kriv, ampak da je to trpljenje posledica mojih prejšnjih dejanj in da so drugi pri tem lahko le inštrument preko katerega je prišel rezultat, ne pa vzrok (za moje trpljenje) in da če zmotno krivim druge, da ne morem rešit problema svojega trpljenja, ker bom poskušal to reševat s sovražno mentaliteto. In s tem ne pravim, da je rešitev pol v neaktivnosti. Je v sprejetju resnice (da si sam odgovoren za svoja dejanja in njih posledice in da drugi niso krivi, so lahko le inštrument) in v pravilnem delovanju, v skladu z resnico. Kar ne izključuje da razločiš kaj je dobro in kaj slabo dejanje in da vzpodbujaš dobrega in ne odobravaš slabega. In da če jaz spucam svojo karmo, da tud če drugi hočjo delat slabo, da mi ne morjo škodovat, ker jaz tistga nimam za dobit.

Kot že piše... če nekoga iz nesprejemanja zakona karme kriviš za svoje trpljenje (posledice svojih prejšnjih dejanj) ker ne sprejmeš svoje odgovornosti za dejanja in ker jih ne vidiš kot le poštarje (gledano iz tvoje strani), potem imaš do teh oseb sovražno mentaliteto. In z akcijo s tako sovražno mentaliteto ne moreš odpravt posledic svojih dejanj ampak jih le še povečaš. Lahko jih tud ubiješ tiste ampak s tem ne bos rešu problema, ker bo prišel en drug poštar. In če je nekdo iz moje strani viden kot le poštar, to ne pomen, da on ne dela slabih dejanj. On bo požel rezultate svojih dejanj. Ampak on ni in ne more bit kriv za posledice mojih dejanj, je le inštrument, ne pa vzrok. Tud če te nekdo hoče ubit in če ti tega nimaš v svoji karmi, te ne more. Zato je pomembno da sprejmeš odgovornost, nobenga ne kriviš, tj. sprejmeš resnico in popraviš svoje dejanje, tj. začneš delovat v skladu z navodili Boga, ker s tem si rešen vse karme in dobiš absolutno zadovoljstvo. Zato pa sem ti prej napisu da si nismo direktno izbral posledic. Ampak smo deloval tako, da take potem dobimo, ker nismo hotl delovat iz znanja. Mama je rekla otroku naj ne je drog ker je slabo ampak on je mislil da je to dobr in je jedu in je dobil slabo. Ne ker bi si direktno izbral slabo, ampak ker je napačno mislil in deloval, ker ni sprejel znanja. In kot sem zgori napisu. Če nekdo ni kriv za posledice mojih dejanj, to ne pomeni da on ne dela nič slabega. Dela slabo in on bo požel slabo zase, ampak še vedno je do mene lahko največ le poštar, ne pa vzrok. In če jaz nimam v karmi, tud če hoče, mi ne more škodovat. Če si okoriščena, pomen da je bilo že odobreno od Boga, kar pomeni, da si ti prej to počela in zdej preko njih dobila tak rezultat. Če pa nimaš tega v karmi, pa tud če te oni hočjo okoristit, te ne morjo. Sovražnost je če kriviš druge za svoje trpljenje. Naravnanost z resnico in vsedobrim poštenim in iskrenim namenom je samadhi. V samadhiju (pravilni viziji in akciji) lahko živiš na zemlji in imaš rešene vse probleme. Ni da samadhi pride potem in da se ne tiče zemlje. Niti ni da se ne tiče akcije. Samadhi je pravilna vizija iz katere izhaja pravilna akcija. Samadhi ne pade iz neba, morš se iz svoje strani odločit zanj in potrudit zanj. V samadhiju vidiš da ti nihče ni, niti ne more bit kriv za tvoje trpljenje in zato ne moreš imet sovražne mentalitete do kogarkoli in problem zla ne rešuješ z njo, ampak na pravilen način. Ja res je. Ampak najprej je treba odpravt zlo pri seb. Če krivim druge za svoje trpljenje je to moje zlo.

Ja, točno to. Zavedanje zakona karme ne pomen da nič drastičnega ne moremo sedaj. Ravno nasprotno, pove nam kaj drastičnega moramo nardit sedaj. Zavedanje zakona karme ne pomen tega. Tud tega ne pomen zavedanje zakona karme. Ja, kaj se mora zdaj. Dhruva je ti dve akciji storil in je bil takoj rešen posledic svojih prejšnjih aktivnosti, zato ga tudi po naravi krvoločni levi, tigri, kače v gozdu niso napadli, ker Krišna, prebivajoč v njihovih srcih, tega ni odobril. Dhruva je bil svoboden, zaščiten. Natanko nič se ne bi spremenila karma (v smislu odprave posledic) posameznikov, če bi to naredili s sovražno mentaliteto iz krivljenja drugih za posledice svojih dejanj. Poslabšal bi svojo slabo karmo, tj. obstoječi dodali še novo. Ja, če danes narediš zgornji dve stvari, imaš danes večni samadhi. In večni samadhi ne pomen neaktivnost, ampak popolno aktivnost iz popolnega znanja/zavedanja, brez kakršnihkoli problemov in s polnim zadovoljstvom.

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.