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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.

Danes prebral (pred tvojim postom): Sree Sree Guru Gaurangau Jayatah! Every heinous crime is possible in this Kaliyuga (black age). We are hearing of such events almost daily in newspapers. Time of this material world is divided into four divisions in our Indian scriptures—Satya, Treta, Dvapara and Kali. In western countries, it is generally accepted as Golden Age, Silver Age, Bronze Age and Iron Age. Time duration may vary in Indian and western systems. There is gradual degradation of piety from Satya Yuga to Kali Yuga. In Satya Yuga there are four kinds of piety—penance, sanctity, compassion and truth. In Treta Yuga there are three kinds of piety, in Dvapara Yuga two kinds of piety and in the most deteriorated Kali Yuga only one piety, truthfulness—the Holy Name. Therefore, most of the people have a criminal propensity. It is due to the fruits of our previous actions that we are getting attacked by aforesaid environment. It is to be understood this is the result of my previous deeds-karma. Suniti Devi, mother of devotee Dhruva Maharaj, consoled her son by saying, “You must have done such behaviour to somebody in your previous birth. Through your stepmother Suruchi you have now got that sort of harsh misbehaviour.” mamangalam tata paresu mamstha bhunkte jano yat para-dukhadas tat (Srimad Bhagavatam 4.8.17) “O beloved son! Don't blame others for your distress. Whatever misbehaviour one inflicts to others, that sort of behaviour will rebound to him.” Even Narada Goswami repeated the same words to pacify Dhruva and advised him to efface all hostile mentalities to anybody in this world and invoke Sri Hari from the core of the heart, so that all his obstacles would be removed and he would get the objective. The Supreme Lord is impartial and equal to all. The special characteristic of Dhruva is that he accepted in total the teachings of his mother Suniti Devi and guru Narada Goswami. --- Jagad-guru His Divine Grace Srila Bhakti Ballabh Tirtha Goswami Maharaj In pol sem še slišal od enega drugega Maharaja (po prebranju tvojega posta) da ko je Bhišma (iz Mahabharate) ležal na postli iz puščic, je vprašal Krišno zakaj more to trpet, ker se spomni svojih 100 življenj za nazaj in da ni naredil nobenega slabega dela. Krišna mu je odgovoril da ja, ti se spomniš teh 100 življenj in res nisi naredil nič slabega, ampak v 108-em prejšnjem življenju si šel po eni poti in brez razloga si prijel enga ptiča in si ga vrgel v drevo ki ima bodičaste liste in ta ptič je trpel tam in zarad tega moraš zdej ti to trpet. Ampak zdej si to iztrošil in zdej boš rešen, boš prišel k meni domov.

Ne da so se direktno, zavestno, vede, hote, odločili za tako situacijo, v smislu direktne izbire "jaz bi pa živel s še šestimi na 50 m2", ampak so prej delali določene aktivnosti, ki so jih pripeljale do take situacije, takega rezultata, ki se ga takrat niso zavedali oz. ga niso želeli slišat/sprejet od tistega, ki je vedel. Npr. en otrok ne verjame mami da ni dobro jest droge, ampak si misli svoje, da je to dobr. No dejstvo je da ni dobr in če on je droge bo dobil slab rezultat. On je začel jest droge, ker je mislu da je to dobr, ne zato ker bi mislu da to ni dobr. Ni si direktno vede hote izbral slab rezultat. Ampak je deloval iz neznanja, ker ni želel sprejeti znanja. No, v takem smislu smo sami odgovorni za svojo situacijo. In lahko jo tudi popravimo. Ampak ne z delovanjem iz mišljenja da nam je kdo drug direktno kriv za našo situacijo (je lahko le inštrument/poštar preko katerega je prišel rezultat), niti iz mišljenja da sem si jaz vse sam prej vede direktno izbral/skreiral in zdaj to imam. Mi lahko svobodno delujemo tako ali drugače, glede na našo izbiro, ampak rezultate pa mi nimamo čez, te daje/določa Bog, natančno in za našo dobrobit, za našo vzgojo. In vsak trenutek imamo možnost sprejet znanje za pravilno delovanje in spremenit situacijo v kateri smo.

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.

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. 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.

Res si ti prebral Bhagavad Gito?

Ja, Bhagavad Gito sem že velikrat prebral in še jo bom. To so transcendentalne duhovne besede Boga, Šri Krišne, za našo večno dobrobit. Vsa resnica je podana in tudi proces kako jo spoznat. Drgač ni da je Krišna "bog v mojem primeru", Krišna je Bog za vse. On je Izvor in kontrolor vseh nas živih bitij in vsi smo večno odvisni od Njega. Očitno je da ti Bhagavad Gite še nisi prebral. Na podlagi nekoga, ki ti je govoril da naj bi "tisto nekaj" pisalo v Bhagavad Giti mu verjameš in na podlagi tega si trdil da tisto res piše v Bhagavad Giti. No, ker tega tam ni, ampak je ravno tisto ovrženo, sem te pozval da citiraš tist opis in ga nisi. In zdaj spet praviš naj mi Krišna odpre oči da vidim še kaj več in da dojamem celoto. Kaj več in katera celota naj bi to bila na podlagi Bhagavad Gite oz. Krišne in če lahko daš citat? Drgač ne razumem zakaj uporabljaš ime Bhagavad Gite in Krišne da bi promoviral eno svojo trditev, ne podaš pa citata iz tam. Bhagavan Šri Krišna pravi v Bhagavad Giti: mattah parataram nanyatkincid asti dhananjaya mayi sarvam idam protam sutre mani-gana iva TRANSLATIONO conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread. aham sarvasya prabhavo mattah sarvam pravartateiti matva bhajante mam budha bhava-samanvitah TRANSLATIONI am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts. brahmaṇo hi pratiṣṭhāham I am the basis of the impersonal Brahman Bg 15.18 — Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.Bg 15.19 — Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.Bg 15.20 — This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection. In kakšno je spoznanje Arjune: Bg 11.43 — You are the father of this complete cosmic manifestation, of the moving and the nonmoving. You are its worshipable chief, the supreme spiritual master. No one is greater than You, nor can anyone be one with You. How then could there be anyone greater than You within the three worlds, O Lord of immeasurable power?Bg 11.44 — You are the Supreme Lord, to be worshiped by every living being. Thus I fall down to offer You my respectful obeisances and ask Your mercy. As a father tolerates the impudence of his son, a friend the impertinence of a friend, or a husband the familiarity of his wife, please tolerate the wrongs I may have done You. Bg 18.73 — Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.Se prav o čemu "več" in o kateri "celoti" na podlagi Bhagavad Gite, Krišne ali Arjune ti govoriš? Nisem te jaz pripravljal do tega, ampak ti si omenjal da piše v Bhagavad Giti in pošteno je da potem to tudi citiraš, drgač le uporabljaš ime za promoviranje nečesa drugega.

Ti si omenil da je opisano, zato sem te vprašal za citat. V Bhagavad Giti takih opisov kot si jih dajal ti ni. Nikjer ne piše da je ultimativno samo ena vseprisotna zavest itd. Aha, slišal si od nekoga in mu verjel. No ta nekdo se na Bhagavad Gito ne spozna, če ti je rekel kaj takega. V Bhagavad Giti Bhagavad Šri Krišna ne opisuje iz "tega prostora" Arjuni. Šri Krišna v Bhagavad Giti sam razodene resnico da ni nič enakega ali višjega od Njega in da je vse povezano z Njim in da je On Izvor iz katerega vse izhaja in da je On večni izvor in lastnik vseh večnih različnih individualnih zavestnih živih bitij (in kaj je vzrok da so eni pogojeni in eni ne, tj. zloraba njihove relativne svobodne volje) in da je On lastnik vse materialne energije in da je On edini gospodar in uživalec vseh in vsega. Pove tudi o svoji večni duhovni obliki in jo tudi razodene Arjuni. Pove da je On vzrok neosebnega Brahmana in lokalizirane Nadduše. Pove da je on Vsevišnja Božanska Osebnost in resnični prijatelj in dobronamernik vseh živih bitij in da so njegove aktivnosti Božanske, ne materialne. Pove tudi da ga ne moreš spoznat brez ljubezni do Njega. Pove tudi, da se nihče ne more odrešit Njegove zavajajoče slepilne energije maye brez da se preda Njemu. In še veliko drugih stvari. Tko da to kar je napisano v Bhagavad Giti direktno ovrže tvoje opise, da je ultimativno le ena vseprisotna zavest in da si ti kot ta vseprisotna zavest (ocean) absolutni kreator vseh in vsega. V Bhagavad Giti Bhagavan Šri Krišna direktno pove, da si ti kot večni delček ene izmed Njegovih energij Njegov večni služabnik in da je zate najbolje da ga služiš. S tem boš odrešen vseh možnih neprijetnosti, ujetosti, omejitev in boš dosegel polno izpolnitev.

A lahko citiraš ta opis in lokacijo (kater sveti spis, kater verz itd.)?

Ni res, v svetih spisih ne piše tega kar ti pišeš, tam je le resnica, brez napačnih interpretacij, ki jih ti pišeš. Zakaj spet pišeš neresnice? Kar piše v svetih spisih mi je že jasno in zarad tega in tud na podlagi lastnih izkušenj mi je tud jasno da ti pišeš napačne, prenapihnjene interpretacije zarad nenatančnih izkušenj. Ni se ti treba prikrajševat. Resnica je taka kakršna je in se ne bo spremenila, zato je zate boljš da jo sprejmeš in dobiš mir.

Na koncu 4 letnika srednje šole, pri fiziki, nam je profesor na tablo napisal naslov "možgani so največji lažnivec". Pokazal nam je na primeru kaj je hotel s tem povedat. Bila je os na kateri je bil en kot tanek urin kazalec in severno od te osi je bila kot ena šivanka in ta urin kazalec se je dotikal desne strani te šivanke. Potem je profesor pritisnil na en gumb in videli smo kako se je ta kazalec iz desne strani šivanke preko šivanke prestavil na njeno levo stran. Oz. vsaj tako so nam možgani to interpretiral. V resnic je ta urin kazalec šel tako hitro v desno smer in prišel na drugo stran, da mi tega nismo zaznali s prostim očesom, ampak ker smo videli le spremembo lokacije iz ene na drugo stran so nam možgani interpretiral, da je šel kazalec direktno preko šivanke na drugo stran. In zdaj, jaz lahko trdim, da je šel kazalec preko šivanke na drugo stran, iz lastne "izkušnje"! Ampak to seveda ni bilo resnično dejstvo. No, na podoben način, mi lahko nekaj izkušamo, ampak če ne vidimo natančno, si lahko nekaj narobe interpretiramo. Isto velja za nenatančna duhovna videnja. Ko izboljšamo svoj vid, se lažne interpretacije tudi lahko zaznajo. To, da sem jaz vse in to da sem jaz izvorni absolutni kreator, je napačna interpretacija nenatančnega duhovnega videnja, izkušnje. To se jasno vidi, ko vidiš večno resnico glede sebe kdo si. Znova in znova si mi dajal potrditve, da si nenatančno videl in iz tega imaš tudi neizogibno še določene napačne interpretacije in verjetja, ki v praksi ne zdržijo vode in kar se kaže tudi v tvoji praktični nestabilnosti. Hvala za to. Ja, takih videnj in korakov do njih ne potrebujem. Ampak vseeno mi lahko še nekaj daš. Prosim te za tvojo iskrenost. Pripravljenost da izkusiš absolutno resnico glede sebe.