Quote:


???Oprosti stari, ampak tole, s čimer si me včeraj učil, je hudo omejeno:

Quote:


če tega ne veš, potem ti ni pomoči. (tole so zame omejeni viri vzeti izven konteksta in interpretirani v krščanskem slogu)


8)Dih je vse in vse je dih. 8)


aleluja

Quote:



Aryan,
krščansko je dojetje Krišne kot nekakšnega Kristusa in se lepo vidi v določenih prevodih - tudi v temu, ki si napastal ti. Zraven pa nisi podal nobenega komentarja, ki bi mi povedal kako celo zadevo vidiš ti (to kar me v topicu zanima) pokazal si kako gleda en ozek pogled Vedskih interpretacij, ki je po mojem mneju zelo zavajajoč, če ne popolnoma zgrešen. Tisto, kar sem ti podal je pač neko moje mini dojetje nekega dela Ved (lahko bi ga našel tudi na 4.35 in 5.18 ).

Zato ti tule v tvoje veselje napastam še nekaj drugih interpretacij, ki gredo večinoma na isto temo:

http://www.bhagavad-gita.org/Gita/verse-06-24.html

Because of perceiving the (same) Self (abiding) in all beings and all beings (abiding) in the (same) Self; a yogi, who is in union with the Self, sees everybeing with an equal eye. (See also 4.35) (6.29)
(http://eawc.evansville.edu/anthology/gita.htm)


http://www.bhagavad-gita.us/bhagavad-gita-6-29.htm
A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.


English Translation - Swami Gambhirananda
6.29 One who has his mind Self-absorbed through Yoga, and who has the vision of sameness every-where, see this Self existing in everything, and every-thing in his Self.

English Translation - Dr. S Sankaranarayan
6.29. He, who has yoked the self in Yoga and observes everything equally perceives the Self to be abiding in all beings and all beings to be abiding in the Self.

English Translation - Swami Sivananda
6.29 With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.

English Translation - Sri Adidevananda
6.29 He whose mind is fixed in Yoga sees equality everywhere; he sees his self as abiding in all beings and all beings in his self.
(http://www.gitasupersite.iitk.ac.in/)


bandhur âtmâtmanas tasya yenâtmaivâtmanâ jitaa  
anâtmanas tu shatrutve vartetâtmaiva shatruvat
Dem ist das Selbst sein eigner Freund, der durch das Selbst das Selbst besiegt;
Doch kämpft es mit der Außenwelt, dann wird das Selbst sich selbst zum Feind.
(http://home.t-online.de/home/hanumans/gita-6.htm)


Sarvabhootasthamaatmaanam sarvabhootaani chaatmani;
Eekshate yogayuktaatmaa sarvatra samadarshanah.
29. With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.
(http://www.dlsmd.org/scriptures/bgch6.htm)

He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!


Such a yogi, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.
(http://www.iskcon.org/sastra/bg_6b.html)


A yogi, who is in union with the Supreme Being, sees every being with an equal eye because of perceiving the omnipresent Spirit abiding in all beings, and all beings abiding in the Supreme Being.
(http://www.sacred-texts.com/hin/gita/agsgita.htm)



Who is a yogi?

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from sin (or faults). (6.27) Such a sinless yogi, who constantly engages his or her mind and intellect with the Eternal Being (Brahm), easily enjoys the infinite bliss of contact with Brahm. (6.28 ) Because of perceiving the omnipresent Eternal Being (Brahm) abiding in all beings, and all beings abiding in the Eternal Being; a yogi, who is in union with the Eternal Being, sees every being with an equal eye. (6.29) Those who perceive Me in everything and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30) The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31) One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one’s own, O Arjun. (6.32)
(http://www.sacred-texts.com/hin/gita/agsgita.htm)

29
A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.  

Aurobindo:
29. The man whose self is in Yoga, sees the self in all beings and all beings in the self, he is equal-visioned everywhere.
(http://intyoga.freeservers.com/bg_06.htm)


29
A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.
(http://www.ishwar.com/holy_bhagavad_gita/chapter06.html)


Kot vidiš se med sabo precej razlikujejo, čeprav prevajajo vsi eno in isto, jaz sem pač zadevo samo skrajšal (odpikal sem jogija in gospoda) in povzel v svoj prosti prevod "Vse je v duhu in duh je v Vsem" gre pač za razumevanje in prevajanje besede atman, ki jo angleži najraje interpretirajo kot dušo ali naddušo, sam sem jo razumel bolj kot duha, čeprav bi bilo bolj pravilno, če bi jo prevedel kot sebstvo.


Zadeva pač predstavlja neko spoznanje, ki pa ga lahko interpretiraš na več načinov.


Na tvoja vprašanja pa odgovorim, ko ti odgovoriš na vprašanja topica (tako kot so zastavljena) 8)



uživaj

ponavad mas dvoje vrst interpretatorjev. eni so monisti, drugi so sluge.

monisti pravjo da je vse brahman, se prav sem tud jaz brahman in to pomen da sem jaz bog, sam da se tega se ne zavedam. vse to okol mene pa je maya (iluzija) in nima nbene prave vrednosti, zato se ne mislim sekirat. po moje bi se ti kr zelo hitr lahko poistovetu s takim nacinom razmisljanja, in po moje okol 99% tega foruma.

zal pa ta "monisticni" koncept ne deluje v praksi, kar pa redko kater prizna. seveda pa scasoma sami dojamejo, vendar se rajs umaknejo v samoto in od tam naprej prakticirajo v skladu z vedam tko kot je. najvecji monist vseh casov je bil sankaracarya. ampak tud on je na konc spremenil svojo interpretacijo.

se mal za v tvoj repertoar.

Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purpose of the Vedas is called Vedanta knowledge.

A sutra is a code that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation; this is the definition of sutra according to Vayu and Skanda Puranas.

Knowledge which is given in the Vedanta-sutra is supported by the Upanisads. Vedanta-sutras are known as nyaya-prasthana, legitimate logic and argument concerning cause and effect giving the conclusive understanding of the sruti-prasthana, the Upanishads .

Vedanta-sutra, which consists of codes revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athato brahma-jijnasa: "Now is the time to inquire about the Absolute Truth". The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission. According to the great dictionary compiler (Kosakara), Hemacandra, Vedanta refers to the purport of the Upanishads and the Brahmana portion of the Vedas.

The Vedanta-sutras are also known by the following different names:

 

(1) Brahma-sutra

(2) Saririka-sutra

(3) Vyasa-sutra
(4) Badarayana-sutra

(5) Uttara-mimamsa

(6) Vedanta-darsana

The Vedanta-sutra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jnana, or the knowledge of relationship.

The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhideya-jnana.

The fourth chapter describes the result of such action. This is known as prayojana-jnana.

Because the Vedanta-sutra is in codes which contain a lot of knowledge, it required commentaries (bhashyas).

Sripada Sankaracharya wrote his commentary on Vedanta-sutra based on monism (advaita - not two). He established that God and the living entity are one. Not accepting the transformation of the energy of Absolute Truth, which is the actual explanation of th e Vedanta-sutra, he introduced the theory of illusion. He claimed that everything is one with Supreme.

There are other (theistic) commentaries by vaishnava acharyas:

Nimbarka - dvaitadvaita (oneness and dualism)
Vishnuswami - suddhadvaita (purified oneness)
Ramanujacharya - visistadvaita (specific oneness)
Madhvacharya - dvaita (dualism)
Baladeva Vidyabhusana - acintya bhedabheda (inconceivable oneness and difference)

In each of these commentaries, the Supreme Personality of Godhead is established as the cause of all causes, the cosmic manifestation is established as transformation of His inconceivable energies, and devotional service is described very explicitly.

jaz sem praktikant linije ki prihaja od Srila Baladeva Vidyabhusana, se prav ene izmed teisticnih sol. absolutna resnica je tko al tko ena, vecno vspostavljena. ce nekdo "spekulira" oz. ugiba o njej s svojimi omejenimi zmoznostmi, to ne spremeni vecnih dejstev.

ten-nej : komu pa ti zaupas?

t wrote on 18.04.2003 at 22:29:51:

kdo pa si ti?

Quote:

se prav sta ti, in tvoj ki razlicni stvari? drgac bi blo rect "moj ki" nesmiselno. kako je pol se vedno lahko vse duh, in duh je vse? oz. vse je ki, in ki je vse?

Quote:

sam da se maste fajn...

Quote:

...in da je dolgotrajen in pristen

ten-nej : blagor teb.

drgac pa, ce je vse brahman, pol sem tud jaz brahman, a ne? a se ti zdi da si ti jaz, in jaz ti? kako to da se pogovarjava pol sploh in zakaj se ob tem tako vznemirjas?

Quote:


Temu se reche projekcija sebe (in svojih občutkov) na nekoga drugega.

Tudi, če bi bila skupaj na piru, bi ti o mojih občutkih vedel le malo, tu pa nisva na pivu, zato je moj edini odgovor na tvoje vprašanje, da projeciraš svoje občutke name.

upam, da ti to koristi