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(from lecture of B.K.Tirtha Maharaj, 5 of September 2005, Ahtopol)

“Suta says: “Perceiving the extraordinary devotion in the minds of His devotees, the Lord, who likes His devotees so much, entered the sinless hearts of them.” Because Krishna is present in the stories of the “Bhagavatam” Though He disappeared when back to His own realm, but remained here as “Bhagavatam” incarnate. But this is not the only place where we should search for Shri Krishna, Reality the Beautiful. Because He is residing in the pure hearts of the pure devotees. So wherever Krishna perceives extraordinary devotion, He comes there, enters there – but only the sinless hearts of the devotees. Therefore the heart must be purified. Even if we have a little devotion, the hearts should be purified – because in this way devotion could grow and Krishna can enter more easily. There is only one invitation for Krishna and that is the pure heart, the pure intention.
Sometimes the heart is captured by different tendencies like bhoga, gyana, vairagya – desire for selfish enjoyment, or sense of knowledge, or the false renunciation. But all these elements make the heart very hard. And Krishna cannot enter a hard heart. It is said that He is just like a stealthy thief. When you leave your door just a little open, He enters. Puts the foot first and you cannot close the door. You try, you try, but you cannot. And sometimes – like father like son – the devotees also apply the same method. I heard of one Sankirtan-devotee, he was selling magazines, and whenever somebody opens the door, first he put inside the leg! So that nobody could close the door at him… I’m sure he had taken the example of Krishna.
But He resides in the pure heart, so we should try to purify our hearts as much as possible. And we all know that the best way of purifying the heart is chanting the mahamantra, the Holly Name. But not as an artificial or superficial routine… but as some real prayer. When you are drown in the ocean, then you cry out for help. Immediately you start to pray from your heart. Then this is not artificial. When you feel so secure on the shore, so safe – “a, ksh ksh…” But when you are really in trouble you can say: “Krish na!” Or you can cry out loud!
It is said that the denizens of Vaikuntha, as well as devotees like Uddhava, were present at the assembly with the object of listening to the story of “Bhagavatam”. They forgot all about their body, dwelling and even their own self.  This is the method of listening to a divine discourse. For the attention that we should pay to the divine topics one story is quoted. I think I had told you already this story, but it’s always good to remember. Once Rupa Gosvami was giving a lecture and the people were paying much attention to his words. And you know, at that time they were giving so much attention and they were living with the story so much, that almost they could feel what’s going on in the lecture. Rupa Gosvami was quoting the “Ramayana”, he was talking about the devotion of Hanuman. And you know, Hanuman is very famous for different services to Ram; Rupa Gosvami was mentioning the story when he was jumping over the ocean to Lanka. And when he said: “And then Hanuman was JUMPING through the ocean…” then one person from the audience was living in the story so much, that he was jumping immediately! Don’t jump, stay at your places! So he took the mood of Hanuman, he took the mood of the lecturer. And actually this is the way to ENTER into the mood – when we come together so much, so intensively, that even the words will generate movements, feelings from you.
So those, present at the assembly forgot about everything, even themselves.


(B.K.Tírtha Mahárádzs leckéjéből, 2005 szeptember 5, Ahtopol)
Szúta így szólt: „Felismervén a bhaktái elméjében megnyilvánuló rendkívüli odaadást, az Úr, aki oly nagyon szereti bhaktáit, megjelenik bűntelen szívükben.” Krsna jelen van a Bhágavatam történeteiben. Habár eltűnt, amikor visszatért saját hajlékára, mégis itt maradt, mint a Bhágavatam inkarnáció. Azonban nem ez az egyetlen hely ahol Srí Krsna, a Gyönyörű Valóság után kutathatunk. Mert ott lakozik a tiszta bhakták tiszta szívében. Így hát bárhol is tapasztalja Krsna ezt a rendkívüli odaadást, ott megjelenik, de csakis a bhakták bűntelen szívében. Tisztítsuk meg hát a szívünket. Még ha csekély is az odaadásunk, tisztítsuk meg a szívünket, mert ily módon odaadásunk növekszik, és megkönnyítjük Krsna eljövetelét. A meghívó pedig a tiszta szív, a tiszta szándék.
Néha a szívet különféle dolgok tartják rabságban, mint például a bhóga, gjána, vairágja – az önös élvezet utáni vágy, tudás utáni vágy, vagy a hamis lemondás. Mindezek a dolgok azonban megkeményítik a szívet. Krsna pedig nem tud behatolni a megkeményedett szívbe. Olyan, mint egy besurranó tolvaj. Amikor csak egy résnyire nyitva hagyod az ajtót, besurran. Először bedugja a lábát, és akkor már nem tudod becsukni az ajtót. Próbálkozol, próbálkozol, de nem megy. És néha – amilyen az apa olyan a fiú is – a bhakták is ugyan ezt a módszert alkalmazzák. Hallottam egy szankírtanos bhaktáról aki folyóiratokat árult, és amikor valaki kinyitotta az ajtót, először bedugta a lábát! Így senki sem tudta rácsapni az ajtót… Biztos vagyok benne, hogy Krsna példáját követte.
Krsna azonban a tiszta szívekben lakozik, meg kell próbálnunk tehát mindent, hogy megtisztítsuk a szívünket. És mindannyian tudjuk, hogy a legjobb módszer erre a Szent Név zengése. De nem úgy, mint egy mesterséges, felszínes gyakorlat… hanem mint egy igazi fohász. Amikor az óceán mélyén vagy, kiáltasz a segítségért. Azonnal szívből kezdesz fohászkodni. Az akkor nem mesterséges. Amikor biztonságban érzed magad a parton: „ks, ks”. Amikor azonban tényleg bajban vagy ki tudod mondani: „Krs na!” Tudsz hangosan kiabálni!
Úgy mondják a Vaikuntha lakói, éppúgy, mint az olyan bhakták mint például Uddhava, jelen voltak a Bhágavatam elbeszélésekor. Megfeledkeztek a testükről, lakhelyükről, sőt még saját magukról is. Ez a módja a lelki témák hallgatásának. Ezzel kapcsolatosan egy történetet szoktak idézni. Az hiszem már elmondtam nektek, de mindig jó emlékezni rá. Egyszer Rúpa Gószvámí leckét tartott és az emberek nagy figyelemmel hallgatták. És tudjátok azokban az időkben az azt jelentette, hogy szinte benne éltek ők is a történetben. Rúpa Gószvámí a Rámájanából idézett, Hanumán odaadásáról beszélt. Tudjátok jól, hogy Hanumán híres Rámának végzett különféle szolgálatairól. Rúpa Gószvámí arról a történetről beszélt, amikor átugrotta az óceánt egészen Lankáig. És amikor ahhoz a részhez ért: „És akkor Hanumán ÁTUGORTA az óceánt…” egy személy a hallgatóságból annyira beleélte magát, hogy felugrott! Ti most ne ugorjatok, maradjatok a helyeteken! Tehát átvette Hanumán hangulatát, a lecke hangulatát. És ez az a mód ahogyan BEBOCSÁJTÁST NYERHETÜNK a hangulatba, amikor olyan intenzív a társulás, hogy már a szavak is mozdulatokra serkentenek, érzéseket ébresztenek bennetek.
Azok tehát akik jelen voltak a hallgatóságban mindenről megfelejtkeztek, még saját magukról is.


(от лекция на Б.К.Тиртха Махарадж, 5 септември 2005, Ахтопол)
Сута казва: „Виждайки изключителната преданост в сърцата на Своите бхакти, Богът който толкова много ги обича, влиза в безгрешните им сърца.” Защото Кришна присъства в историите на „Бхагаватам”. Макар да изчезва, връщайки се в Своето царство, Той въпреки всичко остава тук като самия „Бхагаватам”. Но това не е единственото място, където трябва да търсим Шри Кришна, Красивата Реалност. Защото Той обитава и чистите сърца на чистите предани. Където и да види необикновена преданост, Кришна идва и влиза там – но единствено в безгрешните сърца на бхактите. Затова сърцето трябва да се пречиства. Дори мъничко преданост да имаме, нека пречистваме сърцето си – защото тогава предаността ще избуи, а Кришна ще влезе с лекота. Едно-единствено нещо привлича Кришна и това е чистото сърце, чистият стремеж.
Понякога сърцето е пленено от различни наклонности такива като бхога, гйана, вайрагйа – желанието за себично наслаждение, или усещането че притежаваш знание, или фалшивото отречение. Но всички тези елементи правят сърцето много твърдо. А Кришна не може да влезе в твърдо сърце. Казват, че Той е досущ като един потаен крадец. Оставите ли вратата си дори мъничко открехната – Той влиза. Най-напред си пъха крака, така че да не можете да затворите вратата. Опитвате, опитвате, но не става. И понякога – какъвто бащата такъв и синът – бхактите прилагат същия метод. Чух за един санкиртан-преданоотдаден, който продавал списания; и само щом някой му отворел вратата, той веднага слагал крак вътре. За да не може никой да му затвори под носа… Сигурен съм, че е научил това от Кришна.
Но Той обитава в чистите сърца, затова трябва да се стремим да пречистваме сърцата си колкото е възможно повече. И всички знаем, че най-добрият метод за пречистване на сърцето е възпяването на махамантрата, на Святото Име. Но не като някакво изкуствено или повърхностно ежедневие… а като истинска молитва. Когато се давиш в океана, тогава викаш за помощ и веднага започваш да се молиш от дълбините на сърцето си. Тогава не е изкуствено. Ако се чувстваш на сигурно на брега – „а, кш кш…” Но когато наистина си в беда, ще кажеш „Криш на!” Или ще заплачеш силно!
Казват, че жителите на Вайкунтха и бхакти като Уддхава присъстват там, където се чете историята на „Бхагаватам”. Те забравят всичко свързано с тялото и обиталището си, забравят дори самите себе си. Този е начинът да се слуша една божествена беседа. За това какво внимание трябва да се отделя на божествените теми се разказва една случка. Мисля, че вече съм ви я споменавал, но винаги е добре да си я припомним. Веднъж Рупа Госвами давал лекция и людете слушали с голямо внимание словата му. Те толкова много се били заслушали, дотолкова вече живеели в историята, че почти чувствали какво се случва. Рупа Госвами говорел от „Рамаяна”, разказвал за предаността на Хануман. Както знаете, Хануман е известен с различните си видове служене към Рам; а Рупа Госвами разказвал историята, в която той прескача океана към Ланка. И тъкмо когато казвал: „И тогава Хануман СКОЧИЛ през океана…” един човек сред слушателите толкова се бил вживял в историята, че незабавно скочил! Моля ви, не скачайте, останете по местата си! Но той приел настроението на Хануман, приел настроението на лектора. И всъщност това е начинът да се ВЛЕЗЕ в настроението – когато срещата ни е толкова интензивна, че дори самите думи пораждат у вас раздвижване, чувства.
И така, онези които присъствали забравили всичко, дори самите себе си.


(from lecture of B.K.Tirtha Maharaj, 5 of September 2005, Ahtopol)
What is the end of the sufferings of a human being? It’s taking birth. You agree? Yes and no. If we take material birth – it’s not a happy story. But if we take a spiritual birth, then it’s very, very beautiful moment. How to start a new spiritual life? How to end the sufferings of human existence?
This is only a very basic starting point in our spiritual practices. But actually the main goal of Bhakti is to be connected all the time to the Supreme. We had learned that the ideal of Bhakti Yoga is not to get liberation, but to be connected all the time. In this way this is a higher goal than average religious goals and ideals. Our tradition also teaches how to reach, how to achieve that goal, that perfection. Perfection means that you become a master. Master of life, master of your senses, master of your feelings. That you gain control over yourself and then… you loose control over yourself. Like when Krishna just lost Himself in the ocean of “Bhagavatam”. We should also loose ourselves in devotional practices. So first control; then you can loose everything!
And to become master like this, first you should become a disciple. Without becoming a servant you cannot be a lord. We have served ourselves for such a long time. Let’s start to serve somebody else. Let’s start the divine service. And this is what we learn from the devotees. This is what we try to follow in the good examples. Therefore we take the shishya-abhiman. Shishya-abhiman is the disposition of a disciple, of a servant. Shishya means such a person, who lets himself or herself to be instructed. This is the shishya-abhiman – give me guidance, give me help.
There is the guru-abhiman also. Guru-abhiman is a very special type of pride, so to say: “Yes, I will give service to you!” So what we try to learn from guru? His service mood. Don’t imitate this, but try to follow the intensity in your life. In this way you can improve your life very much.
Many people think that to be a sannyasi or guru – this is the most glorious position in life. Once there was a family man and he had a good friend – sannyasi. They were travelling together, visiting one ashram. And this family man thought: “O, to be a sannyasi it’s very good position. Everybody pays respect, everybody gives him the flower-garland. To be a sannyas – this is a good goal!” Then they arrived to the temple and everything happened according to the scenario: sannyasi got the flower-garland, he was seated on an elevated place, everybody was just praying very humbly and taking the nectar that was emanating from the lips of the master. After the lecture everybody was running with great plates and bringing tones of prasadam to him. But then started the bitter part. People started to come with their problems. And our friend – the family man – was sitting in the same room. The hours were passing by, people were coming with the problems, so they were offering the bitter garlands also, they were offering tones of problems also. At ten o’clock our friend started to feel tired. He began to roll out his sleeping bag; but even that did not helped, people did not go away. So at two o’clock in the morning the last visitor went home and then our swami could take some little rest. When they were returning back from this temple, they were talking on the way. And our friend told: “So far I wanted to become a sannyasi. But now I don’t want to become that. I thought that it was a good position, but now I better remain with my family.”
So, to become a master, first we should become servants. And we should think in a traditional way, but sometimes we should act in unusual way. Just like Shrila Shridhara Maharaj says: “I’m not a form-maker, I’m a form-breaker!”
Because there are different types of vision about the spiritual master. For example there is the orthodox way; one is the despotic guru – always sitting on a big throne and always very heavy, unshakable – you can tremble in front of your spiritual master. This is the classical. There is reform gurus also, who come closer to the disciples. Sometimes they get off the highly elevated vyasasan and act as simple human beings. Then there are the manager type, who gives business advice to the disciples and engages them in different activities. And then there are the helper types, the inspirators. If the disciple comes with an idea of service, guru just gives wings to him – yes, you go like this, do like this!
So as there are different types of gurus, there are different types of disciples also. Usually the despotic guru invites despotic disciples. And the main concern of a despotic disciple will be: “How BIG vyasasan to carry into de temple?” But sometimes missing the point… So we should not become despotic disciples and we should not become despotic gurus.
And then there is the stupid disciple, who worships the spiritual master very nicely, but keeps the picture of the guru on the shelf upside-down.  Most probably this is coming from his ecstasies… So don’t be fanatic, don’t be despotic or don’t be stupid. Be simple, gentle human beings. Be a reform disciples. Reform in such a sense that try to catch the essence, don’t remain on the surface, on the formalities.


(B. K. Tírtha Mahárádzs leckéjéből, 2005. szeptember 5, Ahtopol)
Mi az emberi lény szenvedésének vége? A születés. Egyetértetek? Igen és nem. Az anyagi születés nem egy boldog történet. A lelki születés azonban egy csodaszép pillanat. Hogyan kezdjünk egy új lelki életet? Hogyan vessünk véget az emberi lét szenvedéseinek? Ez egy alap kiindulási pont lelki gyakorlatainkban. De a bhakti fő célja valójában az, hogy mindig kapcsolatban legyünk a Legfelsőbbel. Megtanultuk, hogy a bhakti jóga eszménye nem a felszabadulás, hanem az állandó kapcsolat. Ezért tehát ez egy magasabb cél, mint az általános vallásos célok és eszmények. A tradíció pedig megtanít arra is, hogy hogyan érjük el ezt a célt, ezt a fajta tökéletességet. A tökéletesség azt jelenti, hogy mesterré vársz. Az élet mesterévé, érzékeid és érzéseid mesterévé. Képes leszel uralkodni magadon, és aztán… elveszíted a kontrollt. Mint amikor Krsna elveszítette Magát a Bhágavatam óceánjában. Veszítsük hát el mi is magunkat az odaadó gyakorlatokban. Először tehát érjük el a kontrollt, aztán veszítsük el!
Ahhoz pedig, hogy mesterekké válhassunk, először tanítványokká kell válnunk. Anélkül, hogy szolgává válnál, nem lehetsz úr. Oly soká szolgáltuk már magunkat. Kezdjünk el másokat szolgálni. Kezdjük el az odaadó szolgálatot. Ezért elfogadjuk a sisja-abhimánát. A sisja-abhimána a tanítvány, a szolga természete. Sisja olyan személyt jelent, aki hagyja magát oktatni. Ezt jelenti a sisja-abhimána – adj nekem útmutatást, adj nekem segítséget.
Van guru-abhimána is. A guru-abhimána a büszkeség egy nagyon speciális formája: „Igen, adok neked szolgálatot!” Mit szeretnénk tanulni a gurutól? A szolgáló mentalitást. Ne utánozd ezt, hanem próbáld ezzel az intenzitással élni az életed. Ily módon sokat javíthatunk az életünk minőségén.
Sokan azt gondolják, hogy szannjászínak, vagy gurunak lenni a legdicsőbb helyzet az életben. Volt egyszer egy családos ember, akinek volt egy szannjászí jóbarátja. Együtt utaztak meglátogatni egy ásramot. És a családos ember így gondolkodott: „Szannjászínak lenni nagyon jó helyzet. Mindenki tisztel, virágfüzéreket kapsz. Szannjászínak lenni, ez egy jó cél!” Megérkeztek a templomba és minden a megszokott forgatókönyv szerint zajlott: a szannjászí megkapta a virágfüzért, kiemelt helyre ültették, mindenki alázatosan fohászkodott és a mester ajkairól áradó nektárt itták. A lecke után mindenki hatalmas tányérokkal rohamozta meg és tonnányi praszádamot szolgáltak fel neki. Azután következett a dolog keserűbb része. Jöttek az emberek a problémáikkal. És a barátunk – a családos ember – ugyan abban a szobában ült. Órák teltek el és az emberek egyre csak jöttek a problémáikkal, felajánlották tehát a keserű füzéreket is, a problémákból is tonnányit ajánlottak fel. Tíz órakor a barátunk kezdett fáradni. Kigurította hát a hálózsákját, de még ez sem segített, az emberek csak nem akartak távozni. Hajnali kettőkor aztán az utolsó látogató is hazament és a szvámí végre pihenhetett egy kicsi. Úton hazafelé beszélgetni kezdtek. És a barátunk így szólt: „Eddig szannjászí szerettem volna lenni. De most már nem szeretnék. Azt gondoltam az egy jó helyzet, de most inkább maradok a családommal.”
Ahhoz, hogy mesterekké váljunk, először tehát szolgákká kell válnunk. És a hagyományokhoz hűen kell gondolkodnunk, de néha szokatlan módon kell cselekednünk. Mint ahogyan Sríla Srídhar Mahárádzs mondja: „Nem forma-követő vagyok, hanem forma-bontó!”
Sokféle a látásmód a lelki tanítómesterrel kapcsolatban. Itt van például az ortodox mód; a despota guru – mindig nagy trónuson ül, nagyon kemény, rendíthetetlen, reszketsz előtte. Ez a klasszikus. Vannak azonban reform guruk is, akik közelebb mennek a tanítványokhoz. Néha még az igen magas vjászászanáról is leszállnak, és egyszerű emberi lényként viselkednek. Aztán ott van a menedzser típus, aki üzleti tanácsokat ad tanítványainak, és különféle tevékenységekkel foglalja le őket. Aztán pedig ott a segítő típus, a lelkesítő. Ha a tanítvány egy szolgálat ötletével áll elő, a guru szárnyakad ad neki, igen csináld, tégy így!
Ahogy tehát a guruk különfélék, a tanítványok is eltérőek. A despota guru a despota tanítványokat vonzza. És egy despota tanítvány legnagyobb aggodalma az, hogy mekkora vjászászanát állítson vajon a templomba. De néha elvész a lényeg… Ne váljunk tehát despota tanítványokká, sem despota gurukká.
Aztán ott az ostoba tanítvány, aki nagyon szépen szolgálja mesterét, de fejjel lefelé tartja a guru képét a polcon. Valószínűleg extázisa okozza ezt… Ne legyetek tehát fanatikusak, despoták, vagy ostobák. Legyetek egyszerű, szelíd emberi lények. Legyetek reformista tanítványok. Reformisták abban az értelemben, hogy próbáljátok meg a lényeget megragadni, ne maradjatok a felszínen, a formalitások talaján.
*az abhimána szó büszkeséget, önbizalmat jelent


(от лекция на Б.К.Тиртха Махарадж, 5 септември 2005, Ахтопол)
Къде свършват страданията на човешкото същество? При раждането. Съгласни ли сте? И да, и не. Защото материалното раждане не е кой знае какво щастие. Но духовното раждане е красив, много красив миг. Как можем да започнем нов духовен живот? Как да приключим със страданията на човешкото съществуване? Този въпрос е съвсем базисна, отправна точка в духовните практики. Защото всъщност основната цел на Бхакти е да бъдем свързани през цялото време с Върховния Бог. Научили сме, че идеалът в Бхакти Йога не е да постигнем освобождение, а през цялото време да бъдем свързани. Това е една по-висша цел от обикновените религиозни цели и идеали. Нашата традиция ни учи и как да постигнем тази цел, това съвършенство. Съвършенство означава майсторско овладяване. Овладяване на живота, овладяване на сетивата, овладяване на чувствата. Да добиеш контрол над самия себе си… а после да го изгубиш. Както Кришна, който изгубил себе си в океана на „Бхагаватам”; тъй и ние трябва да потънем, да се изгубим в преданите практики. Най-напред се овладейте; а сетне изгубете всичко!
А за да бъдеш такъв майстор, най-напред трябва да станеш ученик. Не станеш ли слуга няма как да бъдеш господар. Толкова дълго сме слугували на себе си. Нека започнем да служим на някой друг. Да започнем божествено служене. На това ни учат бхактите. Това се опитваме да следваме в добрия пример. Затова приемаме шишйа-абхиман. Шишйа-абхиман е настроението на ученици, на слуги. Шишйа означава такъв човек, който позволява да бъде напътстван. Това е шишйа-абхиман – напътствай ме, помогни ми.
Съществува и гуру-абхиман. Гуру-абхиман е специален тип гордост, така да се каже: „Давам ти служене”. Тъй че какво се стремим да научим от гуру? Неговото настроение на служене. Не се опитвайте да го имитирате, постарайте се да постигнете същата интензивност в живота си и по такъв начин да го подобрите.
Мнозина си мислят, че да бъдеш саннйаси или гуру е най-славната позиция в живота. Имало веднъж един семеен човек, който имал добър приятел – саннйаси. Те пътували заедно към някакъв ашрам. И семейният си мислел: „О, да си саннйаси е много добра позиция. Всички го уважават, всички му поднасят цветни гирлянди. Да станеш саннйаси е добра цел.” Сетне пристигнали в храма и всичко се случило според сценария: саннйаси получил цветния гирлянд, поканили го да седне на висок трон, всички много смирено се молели и попивали нектара, който се леел от устните на учителя. След лекцията се разтичали с големи чинни да му носят тонове прасадам. Но после започнала горчивата част. Людете започнали да идват с проблемите си. А нашия приятел – семейния – седял в същата стая. Часовете минавали, хората се нижели един след друг; те поднасяли и горчиви гирлянди, и тонове грижи. Към десет вечерта нашия приятел вече бил капнал. Започнал да развива спалния си чувал, но дори това не помогнало, людете не си тръгвали. В два часа сутринта и последният посетител вече си отишъл вкъщи и свами най-сетне могъл малко да си почине. На връщане от храма двамата разговаряли и нашият приятел казал: „Досега мечтаех да стана саннйас. Но вече не. Мислех си че това е завидна позиция, но по-добре да остана при семейството си.”
Тъй че за да бъдем учители, най-напред трябва да сме слуги. И е хубаво да мислим по традиционен начин, но понякога се налага да действаме по необикновен. Както Шрила Шридхара Махарадж казва: „Аз не създавам форми, аз ги руша!”
Защото съществуват различни типове визии за духовния учител. Например има ортодоксален подход: деспотичният гуру винаги седи на издигнат трон, винаги е много строг и непреклонен – можете да треперите пред духовния си учител. Това е класическият вариант. Има и гуру- реформатор, който се сближава повече с ученика. Понякога той слиза от високия си вйасасан и се държи като обикновено човешко същество. Има и гуру тип мениджър, който дава бизнес-съвети на учениците си и ги заема в различни дейности. Има и гуру помощник, вдъхновител. Ако ученикът дойде с идея за някакво служене, гуру му дава криле – действай, направи го!
И както има различни видове гуру, има и различни видове ученици. Обикновено деспотичния гуру привлича около себе си деспотични ученици. Основната грижа на деспотичния ученик ще е: „Колко ГОЛЯМ вйасасан може да мине през вратата на храма?” Но те обикновено пропускат самия смисъл… Затова не бива да ставаме деспотични ученици, нито деспотични гуру.
Има и глупав ученик, който уж много почита своя духовен учител, но държи снимката му на рафта наопъки. Това най-вероятно се дължи на екстаза му… Тъй че не бъдете фанатични, не бъдете деспотични, не бъдете и глупави. Бъдете простосърдечни, нежни човешки същества. Бъдете ученици-реформатори. Реформатори в такъв смисъл, че да опитвате да доловите същината вместо да оставате на повърхността, във формалностите.


(from lecture of B.K.Tirtha Maharaj, 4 of September 2005, Ahtopol)
Narada said: “Presently Kali-yuga is conquering the whole world and this helps unrighteousness. There is no truthfulness, no ascetism, no purity of body and mind, no compassion and no liberality to the poor.
The people are wretched and engaged only in filling their bellies. They make false statements. They are very slow, extremely dull, of poor luck and afflicted – always effected by the things happening to them. Those who pose as saints are constantly engaged in preaching false doctrines. Those who had apparently renounce the world, are rich in worldly possessions and have become family men. Women rule the house. Brothers of one’s wife are the only counselors. Out of greed people sell their own daughters. There are frequent quarrels between husband and wife. Hermitages, places of pilgrimage and rives are controlled by foreigners and temples here has been destroyed in large numbers by those wicked people. There is no yogi, nor one who has attain perfection, no enlighten soul and no man performs righteous deeds. All spiritual disciplines stand consumed by the wild fire of Kali-yuga. In this age of Kali people take to selling food-grains. Brahmanas sell their knowledge of the Vedas and women make their living by prostitution.”
Whatever is given here is a symptom of Kali-yuga. That there is no purity, there is no asceticism; that also means there is not so much devotion. All the values are lost, or almost, half lost. This time and this place is quite difficult for spiritual enlightenment. People don’t live according to the demands of their relative position, they cannot really fulfill the duties that are expected from them and there are many quarrels, many misunderstanding – these are the natural symptoms of Kali-yuga. Don’t let the Kali-yuga enter your life! Protect yourself from these descriptions.
And something very strange here – that people take to the business, take to the profession of selling food-grains; so it’s not distributed free, it’s sold! Foodstuffs should be provided for people! Not to be sold! But humans have invented such a strange instrument like money. And they think that by this they can solve the problems and buy everything they need.
Narada adds: “This present age is the terrible age of Kali. Righteous conduct, the path of yoga – union with God – and austerities had disappeared under it’s influence. Practicing bad habits and evil deeds, people are turning to be replicas of the demons of Agha. In this age the good men are frustrated and the unrighteous are overjoyed. Year after year this earth is gradually becoming a burden for Lord Shesha. No sign of good luck is to be seen anywhere. Cruel people had come to live in holly places of pilgrimage. Therefore the value of the sacred places is gone. Even those, whose mind is agitated with passion, anger, excessive greed and thirst for pleasure, outwardly they have taken an ascetic life. Therefore the value of ascesis is gone. There is no control of mind, there is greed and hypocrisy, and therefore people take heretic doctrines. They don’t study the sacred books and do not practice meditation. The learned pundits are indulged in sexual commerce like buffaloes. They are expert in making children, but not at all clever in achieving liberation. Devotion to Lord Vishnu is nowhere to be seen. In this way the substance of all things has disappeared everywhere. Such is, however, the spirit of the times. That is why the lotus-eyes Lord Vishnu tolerates all this, although he is so close to us in our very hearts.
All glories to Vrindavan, where Bhakti dances with joy! Here in Vrindavan nobody wants Gyana and Vairagya.” In Vrindavana nobody is searching for gyana and nobody is searching for vairagya, renunciation.
Therefore we have to come to Vrindavan, where our Bhakti-capacity is nourished. Because the most important part of the human being is the emotional part. The ultimate language of the human beings is emotions. That is a reflection of Bhakti. So whatever is done here, it is revealed because it’s up there. . But this is only in space – up and down. We should expand this – not only in space, but in time also. What is behind us is in front of us also. What is the future of our past? This is the present situation. And what is the past of our future? It’s also the present time. Therefore the present time is very important – how we live. If we leave surcharged by Bhakti, then we shall have very deep life. May be not an easy life – I want to warn you – but it will be very deep. Because somehow Bhakti concerns the ultimate levels of human existence. And not only the human existence, but spiritual existence, because this is the language of the heart, the soul.
So if we come to Vrindavan, then our Bhakti will be improved. It’s very much possible that you will loose your knowledge. No problem. It’s very much possible that you will loose your renunciation. Even that is not a big loss – if you gain devotion. But without devotion nothing is complete. If you want to make somebody fly, simply show some interest on him or her. By giving your energy, you can help the other person. By serving a person, you can enhance or complete his or her life. And how can we serve a higher authority like knowledge, or renunciation, or Bhakti ultimately? By following the advice. So if we follow the advice of Bhakti Yoga, then we will help Bhakti to grow.
This is the process: inquire about how to improve, how to perfect your lives. And in this way knowledge and renunciation, as natural consequences of Bhakti – like sons – they will be also nourished. In our vision, in our conclusion Bhakti is first. If there is devotion, knowledge and renunciation will come. But simply by knowledge, simply by renunciation, you cannot really achieve perfection. Therefore inquire about the nature of devotion. Cultivate your devotional capacities. We should express our devotion to the Divine Couple. Simply this is Bhakti Yoga – the emotional connection between humans and the Supreme.
It is the DESIRE that captured Krishna. This is lobha, transcendental lobha – the desire, the deep desire, without which you cannot achieve anything! If you perform all the rituals and all the rules and regulations without this BURNING desire what will be the result? Only some formal results. The young gopies are trying themselves in the ritual, but thinking always of Krishna. The main problem is that we think of ourselves and try Krishna. Therefore we should change the mentality: think of Him and try yourself.


(B. K. Tírtha Mahárádzs leckéjéből, 2005. szeptember 4, Ahtopol)
Nárada így szólt: ” Napjainkban Földünkön az ateizmus barátja, a szörnyű Kali korszak uralkodik, minek következtében szinte teljesen kiveszett már az igazságosság, az önfegyelmezés, a testi és lelki tisztaság, a könyörületesség, valamint az önzetlen adományozásban megnyilvánuló nagylelkűség. Ily módon a nyomorult embereket kizárólag hasuk megtömése érdekli, minek érdekében könnyen kaphatók bármilyen hazugságra. Manapság rettenetesen lusták, ostobák, szerencsétlenek, valamint (betegségtől és gondoktól) kínzottak az emberek. A magukat vallásosnak feltüntetők hamis tanokat hirdetnek, míg a világi örömökről lemondott „aszkéták” dúskálnak a javakban, sőt, házas életet élnek. A családokban a nő parancsol, de a feleség fivérének is nagy a befolyása. A pénzéhes szülők eladják lányaikat, a férj és feleség közötti veszekedés pedig mindennapos. A zarándokhelyeket, remete-tanyákat és szent folyókat barbár, idegen törzsek foglalták el, akik gonosz módon, tömegével rombolták le az Istenség lakhelyéül szolgáló templomokat. Napjainkban már nincsen (valódi) jógi, tökéletességet elért misztikus, de megvilágosodott bölcs vagy (kizárólag) jámbor tetteket végző ember sem. Az erdőtűzként pusztító materializmus hamuvá égetett minden lelki gyakorlatot. Kali korszakában feltűnően sokan árulnak ételt pénzért, a bráhmanák eladják védikus ismereteiket, a nők pedig prostituáltak módjára viselkednek.”
Az itt leírtak a Kali-júga tünetei. Az, hogy nincsen tisztaság, nincsen lemondás; ez azt is jelenti, hogy az odaadás is ritka. Az értékek mind, vagy majdnem mind elvesztek. Ebben az időben és ezen a helyen igen nehéz a lelki megvilágosodás. Az emberek nem úgy élnek, ahogyan azt relatív helyzetük megkövetelné, nem teljesítik elvárható kötelességeiket, és nagyon sok a veszekedés, a félreértetés. Ezek a Kali-júga természetes tünetei. Ne engedjétek, hogy a Kali-júga belépjen az életetekbe! Védekezzetek az itt leírtakkal szemben.
És van itt valami nagyon furcsa, méghozzá az, hogy az emberek üzletelnek az élelemmel, nem ingyen osztják tehát, hanem árusítják! Az élelmet biztosítani kéne az emberek számára! Nem árusítani! De az emberek feltalálták ezt a furcsa dolgot, amit pénznek hívnak. És azt gondolják, hogy ezáltal megoldhatják a problémákat és megvehetnek mindent, amire szükségük van.
Nárada hozzáteszi: „A szörnyűséges Kali-korszakban élünk, melynek hatására kipusztult az igazságos cselekvés, a jógikus életmód, valamint az önfegyelmezés. Az emberek csalók és gonoszak; megannyi hasonmása Agha démonnak. A jelen éra szentjei szenvednek, míg az istentelen, bűnös személyek ujjonganak. A mai korszakban egyedül az az ember mondható műveltnek és bölcsnek, aki képes megőrizni nyugodtságát. Földünk – amely már azt sem érdemli meg, hogy pillantásunkat rávessük, vagy hogy (lábunkkal) megérintsük – évről-évre súlyosabbá válik a Sésa kígyó számára. Kedvező jeleket sehol nem lehet látni. A szent zarándokhelyeken könyörtelen emberek élnek, ezért azok elvesztik értéküket. Akiknek elméjét a szenvedély, a harag, a túlzott kapzsiság és az élvezet utáni vágy uralja, külsőleg aszketikus életet élnek, ezért az aszkézis értéke is elveszett. Az elme nem kontrollált, kapzsiság és képmutatás uralkodik, az emberek eretnek tanokat követnek. Nem tanulmányozzák a szentírásokat és nem gyakorolják a meditációt. A tanult panditok elmerülnek a szexuális élvezetekben, akár csak a bivalyok. Szakértők a gyermeknemzésben, de semmit nem tudnak a felszabadulás eléréséről. Sehol sem látni az Úr Vishnu iránti odaadást. Ily módon tűnt el mindennek a lényege. Bárhogy is, ilyen a kor szelleme. Ezért tolerálja mindezt a lótusz-szemű Úr Vishnu, habár oly közel van hozzánk saját szívünkben. Minden dicsőséget Vrindávannak, ahol a bhakti vígan táncolt! Itt Vrindávanban senki sem akarja a gjánát vagy vairagját.” Vrindávanban senki nem kutat a gjána, vagy a vairagja lemondás után.
El kell tehát jutnunk Vrindávanba, ahol a bennünk lévő bhakti-kapacitás fejlődhet. Mert az emberi lény legfontosabb része az érzelmek. Az emberiség univerzális nyelve az érzelmek nyelve. Ez a bhakti visszatükröződése. Bármi is történjen tehát itt, mindaz azért nyilvánul meg mert odafönn is megtalálható… De ez csak a tér, fenn és lenn. Terjesszük ki, nem csak térben, hanem időben is. Ami mögöttünk van, az van előttünk is. Mi a múlt jövője? Ez a jelenlegi helyzet. És mi a jövő múltja? Az is a jelen. Ezért a jelen idő nagyon fontos, fontos, hogy hogyan élünk. Ha bhaktival telve élünk, nagyon mély tartalmú életünk lesz. Lehet, hogy nem lesz könnyű – szeretnélek figyelmeztetni benneteket – de nagyon mély tartalmú lesz. Mert a bhakti jelenti az emberi létezés végső szintjét. És nem csak az emberi létezés, hanem a lelki létezését is, mert ez a szív és a lélek nyelve.
Ha eljutunk tehát Vrindávanba a bennünk lévő bhakti fejlődésnek indul. Nagyon is lehetséges, hogy elveszted a tudásod. Semmi gond. Nagyon is elképzelhető, hogy elveszíted lemondásaidat. Még ez sem nagy veszteség, ha elnyered az odaadást. De odaadás nélkül semmi sem teljes. Ha szeretnéd, hogy valaki szárnyaljon, egyszerűen csak mutass némi érdeklődést iránta. Az energiád ráfordítása által segíthetsz másokat. Másokat szolgálva, javíthatsz mások életén, teljessé teheted azt. És végül hogyan szolgálhatunk egy magasabb célt, mint például a tudás, lemondás, vagy a bhakti ? Az által, hogy követjük a tanácsokat. Ha tehát követjük a bhakti jóga javaslatait, elősegítjük a bhakti növekedését.
Ez a folyamat: tudakozódjatok, hogy hogyan fejlődhettek, hogyan tehetitek teljessé az életeteket. Ily módon a tudás és a lemondás, mint a bhakti természetese velejárói – mint a fiak – szintén kifejlődnek. A mi látásmódunk szerint, a mi végkövetkeztetésünk szerint a bhakti az első. Ha van odaadás a tudás és a lemondás is eljön. De egyszerűen csak tudás, vagy lemondás által nem érhető el a tökéletesség. Ezért tudakozódj az odaadás természetéről. Ápold az odaadás képességét. Fejezzük ki odaadásunkat az Isteni Pár felé. Egyszerűen ez a bhakti jóga, az érzelmi kapcsolat az ember és a Legfelsőbb között.
A vágy az amely foglyul ejti Krsnát. Ez a lobha, transzcendentális lobha, a vágy a mélységes vágy, ami nélkül semmit sem érhetsz el! Ha e nélkül az ÉGETŐ vágy nélkül hajtod végre a rítusokat, követed a szabályokat és előírásokat, mi lesz az eredmény? Csak néhány formális eredmény. A fiatal gópik a rituálékban teszik próbára magukat, de mindig Krsnára gondolnak. A fő probléma az, hogy mi önmagunkra gondolunk és Krsnát tesszük próbára. Változtassuk meg tehát a mentalitást: gondoljatok Rá és próbáljátok ki magatokat.


(от лекция на Б.К.Тиртха Махарадж, 4 септември 2005, Ахтопол)
Нарада казва: „Понастоящем Кали Юга владее целия свят и това усилва нечестивостта. Не съществува правдивост, нито аскетизъм, нито чистота на тялото или ума; няма състрадание, нито великодушие към бедните. Людете са порочни и се занимават само с това да пълнят стомасите си. Те изказват лъжливи заключения. Много са бавни, изключително глупави, лишени са от късмет и са уязвими – винаги се влияят от онова което ги спохожда. Тези, които се представят за светци, неспирно са заети с проповядване на фалшиви доктрини. Онези които привидно са се отрекли от света, богатеят със светски притежания и са семейни. Жените управляват дома. Братята на съпругата са единствените съветници на човека. От алчност хората продават собствените си дъщери. Има чести кавги между съпруг и съпруга. Ашрамите, светите места за поклонение и свещените реки се контролират от чужденци и множество храмове падат унищожени под ръцете на тези зли люде. Не съществуват нито йоги, нито такива които са постигнали съвършенство, нито просветлени души, нито праведни хора. Всички духовни дисциплини погиват в дивия пожар на Кали Юга. В тази желязна епоха людете се занимават с това да продават зърно. Брамините продават познанието си за Ведите, а жените продават телата си, преживявайки от проституция.”
Тук са дадени симптомите на Кали Юга. Няма чистота, няма аскетизъм; това също означава че няма и кой знае колко преданост. Всички духовни ценности са изгубени, или почти изгубени. Това време и това място са доста трудни за постигане на просветление. Людете не живеят според изискванията на относителната си позиция, неспособни са да изпълнят задълженията които се очакват от тях и има много кавги, много неразбирателства – това са естествените признаци на Кали Юга. Недейте да позволявате на Кали Юга да влезе в живота ви! Пазете се от тези описания.
И нещо много странно се споменава тук – че хората се заемат с бизнеса, с професията да продават зърно; значи то не се раздава безплатно, а се продава! Храната би трябвало да е осигурена на хората, а не да бъде продавана! Обаче людете са изобретили странния инструмент пари и си мислят че могат да разрешат всеки проблем и да си купят всичко с тях.
Нарада добавя: „Настоящата епоха е ужасната епоха на Кали. Добродетелното поведение, пътят на йога – единението с Бога – и аскетизмът са изчезнали под нейното влияние. Отдадени на лоши привички и зли дела, хората са се превърнали в копия на демоните от Агха. В тази епоха добрите люде страдат, а порочните благоденстват. Година след година земята постепенно се превръща в бреме за Бог Шеша. Никъде не се вижда едничък знак за добра съдба. Жестоки хора са се заселили по светите поклоннически места, затова сетите места нямат стойност. Дори онези, чийто ум е завладян от страст, гняв, прекомерна алчност и жажда за удоволствия, външно се преструват че живеят аскетично; затова и аскетизмът вече не струва нищо. Липсва контрол над ума, алчността и лицемерието се ширят, вследствие на което хората  приемат еретични доктрини. Те не изучават свещените книги и не практикуват медитация. Учените пандити са заети със сексуални сношения като биволи. Те са експерти в това да правят деца, но хич ги няма в постигането на освобождение. Никъде не се вижда преданост към Бог Вишну, затова и същината е изчезнала от всички неща. Такъв е, уви, духът на времето. Затова именно лотосоокият Бог Вишну търпи всичко това, макар да е толкова близо до нас, в самите ни сърца.
Вечна слава на Вриндавана, където Бхакти танцува в радост! Тук във Вриндавана никой не иска Гйана и Вайрагйа.” Във Вриндавана никой не търси знание, никой не търси отречение.
Затова трябва да стигнем до Вриндавана, където способността ни за Бхакти ще се подхрани. Защото най-важната част на човешките същества са чувствата им. Най-висшият език на човешките същества са чувствата. Това е отражение на Бхакти. Каквото и да се върши тук долу, то се разкрива понеже съществува и там горе… Обаче това касае само пространството – горе и долу. Трябва да го разширим  – не става въпрос само за пространство, но и за време. Онова което е зад над е и пред нас Кое е бъдещето на нашето минало? Това е настоящият миг. А кое е миналото на нашето бъдеще? Отново настоящия миг. Затова настоящия миг е много важен – как живеем. Ако живеем намагнитизирани с Бхакти, ще имаме много дълбок живот. Може би не лесен – предупреждавам ви – но много дълбок. Защото Бхакти някак досяга най-висшите нива на човешкото съществуване. И не само на човешкото, но на духовното съществуване, тъй като тя е езикът на сърцето, на душата.
Тъй че ако дойдем до Вриндавана, нашата Бхакти ще се развие. Много е вероятно да изгубим знанието си. Няма проблем. Много е вероятно да изгубим отречението си. Дори и това не е голяма загуба – ако добием преданост. Но без предаността нищо не е пълно. Искате ли да накарате някого да полети, просто проявете някакъв интерес към него, или към нея. Давайки му енергията си, можете да помогнете на другия човек. Като му служите, вие обогатявате, усъвършенствате живота му. А как бихме могли да служим на по-висш авторитет, каквито са например знанието, отречението или в крайна сметка Бхакти? Чрез следване на съвета. Значи ако следваме съветите на Бхакти Йога, ние ще помагаме на Бхакти да расте.
Това представлява процесът: търсете как да подобрите, как да усъвършенствате живота си. По този начин и знанието, и отречението – които са естествени последствия от Бхакти, сякаш синове – също се бъдат подхранвани. Такова е нашето виждане; нашето заключение е, че най-напред е Бхакти. Има ли преданост, и знанието и отречението ще дойдат. Но просто чрез знание, просто чрез отречение не можете да постигнете съвършенство. Затова търсете природата на предаността. Развивайте способността си да изпитвате преданост. Изразявайте своята преданост към Божествената Двойка. Това е просто казано Бхакти Йога – емоционалната връзка между хората и Върховния.
ЖЕЛАНИЕТО е онова, което улавя Кришна. Това е лобха, трансцедентална лобха, дълбокото желание, без което е невъзможно да постигнем нищо. Ако изпълнявате всички ритуали и спазвате всички правила и забрани без това ИЗГАРЯЩО желание – какъв ще бъде резултатът? Само формален. Младите гопи пробват да следват ритуалите, но винаги мислят за Кришна. Основният ни проблем е, че ние мислим за себе си, а пробваме Кришна. Затова нека променим манталитета си: да мислим за Него, а да пробваме себе си.


(from lecture of B.K.Tirtha Maharaj, 4 of September 2005, Ahtopol)
When Shuka started to tell “Bhagavatam” to Parikshit, all the demigods arrived with the pot of nectar. The demigods paid respect to Shuka and said: “Accepting this nectar, please give us in exchange the nectar of your discourse. We give you the nectar of immortality and you give us the nectar of Krishna talks, Krishna-katha. But Shuka started to think: “The nectar of the gods cannot be compared to the nectar of the “Bhagavatam”! This is just like a piece of glass compared to a precious gem!” So he was laughing at god’s offer. He did not give the exposition of the holly scripture to the demigods, because this is reserved only for the devotees.
We should pay attention not only in the talks of the “Bhagavatam”, or not only on the lectures, but all the time we should pay attention to the divine topics. Because finally the goal is that our whole consciousness and existence is just surcharged with divinity. If we start the process with a listening capacity, then miracles start to happen. If you distinguish between the topics that you want to listen to and you choose only the best things, only the nectar, then you will be fulfilled, filled up with nectar. If there are some topics which are not so nice to taste, we should discriminate whether to listen to or not, whether to pay attention or not. Just like the sages; the offer was quite a good offer, because you could get the amrit, the nectar of immortality. But they consider it to be very insignificant compared to the “Shrimad Bhagavatam”. Why? Because they could understand that there is something beyond immortality. What is there beyond immortality? There is a life! Real life begins, progressive life begins after immortality.
Therefore we can say that devotional topics are just like nectar for that reason, for that purpose – progressive immortality! Because immortality can be a kind of zero point. But from devotional point of view this should be progressive, ever-increasing. We should pay attention to the best topics; and as “Shrimad Bhagavatam” is dealing, talking only about the divine connection with God, this is the best topic of the human beings. In this way we can not only get out of the trap of material existence, but we can come to the progressive immortality stage.
But we should not think that if we had read or heart all the verses of the “Bhagavatam” then we had understood also. If a vaishnava asks you: “Why don’t you read?” and you answer: “I had already read the “Shrimad Bhagavatam”, it’s not a good answer. Because revealed scriptures are living! So whenever if we are really in need, if we pay attention to the scriptures, they will give special message. And also in the “Bhagavatam” itself it’s mentioned that it’s not enough only sometimes to listen to “Bhagavatam”! It is said: “Nityam bhagavata sevaya! All the time you should serve the Bhagavat!” The person bhagavat and the written Bhagavat. Bhagavat means that, which is connected to God, to Bhagavan. And it is two types – one is the written form and the other is personal form. The written form is “Shrimad Bhagavatam”, it’s the book. And the person bhagavat is the vaishnava. So how to serve – permanently! Not only for seven days, not only from time to time – permanently we should listen and live according to the principles of the “Shrimad Bhagavatam”. We should live according to the “Bhagavatam”. Service to the written form is to pay attention, to listen; and service to the personal form is to serve, to give some service.
Therefore we have to purify the mind in order to choose the best. Just imagine, what was the offer here? Nectar of immortality! Who is such a fool to disrespect this offer? Only the sweet devotees of Krishna. Because they don’t care for liberation! They don’t want to pick such an insignificant attainment like moksha. Immortality is nothing for the vaishnava.
Of course, now we are using very high words. Because naturally we want to come to the spiritual platform, which is sat-chit-ananda. Sat – permanent existence. Still if somebody comes and offers you: hey, you can become immortal, take this pill! Then we should be strong enough to reject that and say: no, I stick to the nectar of the Bhagavata! But that choice you cannot make on the fanatic platform. Only on the realized platform – when you FEEL what kind of nectar is there in Krishna’s topics. So likes and dislikes are always there in this life. And the advice is given to LEAVE the mental platform. Because most of the people are on the sensual platform, much fewer are on the mental platform; but in order to spiritually progress, we have to go beyond the mental platform also.
Now I am not talking about the process of Bhakti! We were talking about choice, about likes and dislikes, about the different platforms of human existence. The ultimate level of human existence is total surrender, which is both objective and subjective in the same time. And don’t forget, Shrila Shridhara Maharaj always says that there is super-subjective reality. Because Krishna is the Subject and we are the objects. So it’s not that we see Krishna, but He is watching us. That is the super-subjective reality. But that doesn’t depend on your choice. That is His choice.