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Archive for August, 2014

laksmi

Question: What about material and spiritual prosperity going together nicely? Isn’t it necessary?

Tirtha Maharaj: We might think that this is necessary, still sometimes it does not happen.

Question: But why?

Tirtha Maharaj: For our benefit. Once there was a young man, who was worshipping Lakshmi Devi – Lakshmi is the goddess of fortune. He was worshipping very deeply from the heart and always offering the best flowers and most beautiful hymns to glorify her. No attention, no reply. He was going on for years without any reply from his goddess. So finally he gave it up and started a normal life. Still he was a nice man and when he was old – again in a shrine, a temple of Lakshmi Devi – he remembered his worship. So again he repeated his prayers and Lakshmi Devi all of a sudden appeared to him. Lakshmi Devi asked: “What can I do for you, my dear?” He said: “Now?! You came too late. I am an old guy; I was starving all life long! I was worshipping you when I was young and you did not come! Why? How can you be so cruel?!” Then Lakshmi Devi said: “My dear son, this was for your benefit. At that time you were full of material desires. If I had satisfied your material desires, then we could not have met now.”

So sometimes you might think that this is a failure, losing something, but actually this is for our benefit. If you have lost your money, you did not lose anything. Remember! If you have lost your health, you have lost something. But if you have lost your purity of heart and good character, then you have lost everything. If you have lost your morals, so to say…

Somebody: I cannot say that moral is strictly defined.

Tirtha Maharaj: For us it is.

Somebody: It is something like the law.

Tirtha Maharaj: Yes, after some time.

Somebody: And you also admired this Bulgarian proverb that the law is a gate to an open field.

Tirtha Maharaj: Yes, but this is a Divine Law. It’s a little different.



GitaChariot

We shall read few ideas from the holy book “Shrimad Bhagavad Gita”. Let’s discuss faith. This is the Seventeenth Chapter, the very beginning. This chapter is called “The division of faith”.

Faith is a very essential part of a human being. Now I am talking in a very general sense. Faith in the success of this year or faith that my boss will pay my salary; and so many other types of faith we have. But faith proper is the faith in the divine blessings of God.

We might think that faith is only one type, but faith is very much different according to the ideas and nature of human beings. And this is what Krishna discusses in this chapter after the question of Arjuna. Arjuna inquired: ye sastra-vidhim utsrjya yajante sraddhayanvitah tesam nistha tu ka krsna sattvam aho rajas tamah“O Krishna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?”[1]

Of course it is very difficult to pick one verse from “Gita”, because here Arjuna reflects back the previous answers of Krishna. Because previously Krishna has said that “if people do not follow the advice of the scriptures, they cannot attain Me”. And now, Arjuna is a good partner to discuss, right? He does not say: “Yes, my Lord!” He says: “Yes, but…” So I think sometimes you are very proper followers of Arjuna: “Yes, but…” Because Arjuna is living with the thoughts that Krishna is giving to him. So, Krishna says: “Follow the scriptures”, but what happens to those, who do not follow the scriptures? – this is the question of Arjuna. Is it good, is it proper, is it passionate, is it tamasic – what is the type? And after such a good question Krishna, the almighty God, can give a proper answer. Of course He could give a proper answer even without being asked; but for the sake of the beauty of the story inspires Arjuna in such a way that he puts proper questions so that He could tell what He wants. Sri-bhagavan uvaca tri-vidha bhavati sraddha dehinam sa svabhava-ja sattviki rajasi caiva tamasi ceti tam srnu– “The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds – in goodness, in passion or in ignorance. Now hear about this.”[2]

Three is a good number. One is also a good number. One is Krishna. Two, what about two? Is that good? Yes! Always two, right! So this (sign for “victory”) is not the invention of Winston Churchill, but this is coming from a very ancient tradition. Two is coming from Madhva, it is coming from a thousand years old tradition. Because Madhva Acharya was a very ancient and very powerful teacher in the vaishnavism. And he always suggested that there is the soul and the Supersoul. He always completed this sentence. He never said: “There is God!” He said: “There is God and there is the soul.” Always two. So “victory” comes from this. One and two both are good numbers. Three is also a very good number.

Well, we can go on discussing the numbers, but now we have to discuss the faith, different types of faith. Then in the next verse He says: “O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.”[3]

So what are these three powers, give me the names? Shyam?

Shyamasundara: There is tama-guna, raja-guna and sattva-guna.

Tirtha Maharaj: Yes. But just imagine, if somebody is sitting here for the first time and we speak in codes: “What are these three powers? “ “Sattva-guna, raja-guna and tama-guna”, what will he understand? Please, give some explanation!

Shyamasundara: So these are the modalities of material nature. One general mode is ignorance, second is passion and third is goodness. And these frames include everything we came upon in material nature as the food we eat as well as everything else, connected to our conditioning.

Tirtha Maharaj: Mhm. But if we want to give a general understanding what these three powers are, we can say that the first one is weight or heaviness, the second is energy, and the third is light. So if there is some mass, plus there is some energy, plus there is some light, then the picture will be complete.

So from this we can easier understand what these powers are. You see that there is a mass for everything – for our understanding, for our life, for our bodily existence, for the planets – there is a mass. If energy is added to the mass, it will start to move, to work, function. So the activating power is energy. And if I say that you are so much full of rajas, it is not a complaint, it is a compliment. That means you are full of energies. But in order to use our energies for the proper purpose, we have to add some light to the picture. So if you have a big, big mass of mass, plus a lot of energies, but without the light – this is a catastrophe. But if we can add some light, then all the energy and all the body will function in a proper way.

 

(to be continued)



[1] Bhagavad Gita 17.1

[2] Bhagavad Gita 17.2

[3] Bhagavad Gita 17.3



GitaChariot

Olvassunk néhány gondolatot a szent könyvből, a Srímad Bhagavad-gítából. Beszélgessünk a hitről. Ez a tizenhetedik fejezet, a kezdet. A fejezet címe „A hit fajtái”.

A hit az emberi lény elemi része. Most nagy általánosságban beszélek. Hit a jelen év sikerességében, vagy abban, hogy a főnököm kifizeti a fizetésem; és még sok más fajta hitünk van. De a valódi hit, az a hit az Isteni áldásban.

Lehet, hogy azt gondoljuk, hogy csak egy fajta hit van, de a hit nagyon is különböző az emberek eszményei és természete szerint. És ez az amit Krsna megvitat ebben a fejezetben Ardzsuna kérdését követően. Ardzsuna így kérdezett: jé sásztra-vidhim utszrdzsja jadzsanté sraddhajánvitáh | tésám nisthá tu ká krsna szattvam áhó radzsasz tamah – „Óh Krsna, mi a helyzete azoknak, akik nem követik az írások elveit, hanem a saját elképzelésük szerint imádnak? A jóságban, szenvedélyben, vagy tudatlanságban vannak-e?” [1]

Persze nagyon nehéz egy verset kiválasztani a Gítából, mert itt Ardzsuna visszautal Krsna korábbi válaszaira. Mert korábban Krsna azt mondta „ha az emberek nem követik a sásztrák tanácsait, nem érhetnek el Engem”. Most pedig Ardzsuna partner a párbeszédben. Igaz? Nem mondja azt: „Igen, Uram!” Azt  mondja: „Igen, de…” Azt gondolom tehát, hogy néha igaz követői vagytok Ardzsunának: „Igen, de…” Mert Ardzsuna azokkal a gondolatokkal él, amiket Krsna ad neki. Krsna tehát azt mondja: „Kövesd az írásokat”, de mi történik azokkal, akik nem követik az írásokat? – ez Ardzsuna kérdése. Jó ez, helyes ez, szenvedélyes, vagy tamaszikus – milyen típus? És egy ilyen jó kérdés után Krsna, a mindenható Isten, képes megfelelő választ adni. Persze, kérdés nélkül is tudna megfelelő választ adni; de a történet szépsége érdekében, úgy inspirálja Ardzsunát, hogy az megfelelő kérdéseket tegyen fel, hogy elmondhassa, amit akar. Srí-bhavaván uvácsa | tri-vidhá bhavati sraddhá déhinám szá szvabháva-dzsá | száttvikí rádzsaszí csaiva támaszí cséti tám srnu – „Az Istenség Legfelsőbb Személyisége így szólt: A természet kötőerői szerint, melyben a megtestesült lélek leledzik, hite háromféle lehet – jóságban, szenvedélyben és tudatlanságban lévő. Most hallj erről.” [2]

A három egy jó szám. Az egy is egy jó szám. Az egy Krsna. Kettő. Mi a helyzet a kettővel? Az is jó? Igen! Mindig kettő, igaz! Ez tehát (a győzelem jele), nem Winston Churchill találmánya, hanem egy ősi tradícióból származik. Madhvától jön, több ezer éves tradícióból. Mert Madhva Ácsárja a vaisnavizmus egy ősi és erőteljes tanára volt. És mindig arról beszélt, hogy van a lélek és a Felsőlélek. Mindig kiegészítette a mondatot. Sosem mondta: „Van Isten!” Azt mondta: „Van Isten, és van a lélek.” Mindig kettő. A „győzelem” tehát innen származik. Az egy és a kettő is mind jó számok. A három is egy nagyon jó szám. Nos, folytathatnánk a számokról szóló beszélgetést, de most a hitről kell beszélnünk, a különböző fajtáiról. A következő versben így folytatja: „Óh Bharata fia, a természet kötőerőinek hatása szerint az egyének különböző fajta hitet fejlesztenek ki. Úgy mondják az élőlények hite különbözik aszerint, hogy milyen kötőerőben vannak.” [3]

Mi tehát ez a három erő, nevezzétek meg ezeket. Sjám?

Sjámaszundara: Van a tama-guna, a radzsa-guna és a szattva-guna.

Tírtha Mahárádzs: Igen. De gondolj csak bele, hogy valaki most először ül itt közöttünk, és mi kódokban beszélünk: „Mi ez a három erő?” „Szattva-guna, radzsa-guna és tama-guna”, mennyit fog érteni belőle? Kérlek adj egy kis magyarázatot!

Sjámaszundara: Ezek tehát az anyagi természet módozatai. Az egyik, általános módozat a tudatlanság, a második a szenvedély, a harmadik pedig a jóság. És ezek a keretek magukba foglalnak mindent, amivel csak találkozunk az anyagi természetben, mint például az étel, amit eszünk, vagy bármi más, ami kötöttségünkkel kapcsolatban áll.

Tírtha Mahárádzs: Ühm. Ha azonban egy általános megfogalmazást szeretnénk adni arról, hogy mi ez a három erő, mondhatjuk, hogy az első a súly, vagy nehézség, a második az energia, a harmadik pedig a fény. Ha tehát van valami tömeg, meg némi energia, és valami fény, akkor válik teljessé a kép.

Ebből tehát könnyebben megérthetjük, hogy mik ezek az erők. Láthatjátok, hogy mindennek van tömege – a megértésünknek, az életünknek, a testi létezésünknek, a bolygóknak. Ha az energiát hozzáadjuk a tömeghez, elkezd mozogni, működni, funkcionálni. Az aktiváló erő tehát az energia. És ha azt mondom, hogy tele vagy radzsasszal, az nem panasz, hanem dicséret. Azt jelenti, hogy tele vagy energiákkal. De annak érdekében, hogy megfelelő célra használjuk az energiáinkat, némi fényt is hozzá kell adnunk a képhez. Ha tehát van egy nagy tömeg és sok energia hozzá, de hiányzik a fény, az katasztrófa. De ha hozzá tudjuk adni a fényt, akkor minden energia és az egész test megfelelő módon fog működni.

 

 

(folytatjuk)



[1] Bhagavad-gítá 17.1.

[2] Bhagavad-gítá 17.2.

[3] Bhagavad-gítá 17.3.



GitaChariot

Ще прочетем няколко идеи от святата книга „Шримад Бхагавад Гита”. Нека поговорим за вярата. Това е Седемнадесета Глава, от самото начало. Тази глава се нарича „Видовете вяра”.

Вярата е много есенциална част от човешкото същество. Сега говоря в съвсем общ смисъл. Вяра в успеха на тази година или вяра, че шефът ще ми даде заплатата; и толкова много други видове вяра имаме. Но истинската вяра е вярата в божествените благословии на Бога.

Може да си мисли, че вярата е само един тип, ала тя е доста различна според идеите и природата на човешките същества. Именно за това говори Кришна в тази глава след въпроса на Арджуна. Арджуна пита: йе шастра-видхим утсрия яджанте шраддхаянвитах тешам ништха ту ка кришна саттвам ахо раджас тамах“О Кришна, какво е положението на онези, които не следват принципите на писанията, а обожават според собственото си въображение? Те в добро, в страст или в невежество са?”[1]

Разбира се, много е трудно да се извади от контекста един стих от “Гита”, защото тук Арджуна отвръща на предишните отговори на Кришна. Преди това Кришна бе казал, че “ако хората не следват съветите на писанията, те не могат да Ме достигнат”. А пък Арджуна е добър партньор за разговор, нали? Той не казва: “Да, мой Господи!” Той казва: “Да, но…” Мисля, че понякога вие сте много стриктни последователи на Арджуна: “Да, но…” Защото Арджуна живее с мислите, които Кришна му дава. Кришна казва: “Следвай писанията”, но какво става с онези, които не следват писанията? – това е въпросът на Арджуна. Добро ли е, правилно ли е, в страст ли е, в невежество ли е – какво е по вид? И след такъв добър въпрос Кришна, всемогъщият Бог, може да даде подобаващ отговор. Разбира се, Той може да даде подобаващ отговор и без да бъде питан; но за да е по-красива историята вдъхновява Арджуна по такъв начин, че да зададе правилните въпроси, та да може Той да каже каквото иска. Шри бхагаван увача три-видха бхавати шраддха дехинам са свабхава-джа саттвики раджаси чайва тамаси чети там шрину – “Върховният Бог каза: В съответствие с гуните на природата, придобити от въплътената душа, вярата може да бъде в три вида – в добро, в страст или в невежество. Чуй сега за това.”[2]

Три е хубаво число. Едно също е хубаво число. Един е Кришна. Ами две? Две добро ли е? Да! Винаги двама, нали! Така че знакът за победа не е измислен от Уинстън Чърчил, но идва от много древна традиция. Идва от Мадхва, от хилядолетна традиция. Мадхва Ачария е много древен и могъщ учител във ваишнавизма. И той винаги показва, че съществуват душата и Свръхдушата. Той винаги завършва това изречение, никога не казва: “Има Бог!” Казва: “Има Го Бог, има я и душата.” Винаги двама. Символът „победа” идва от това. Едно и две са хубави цифри. Три също е много добра цифра.

Е, можем да продължаваме да говорим за числата, но сега трябва да дискутираме вярата, различните видове вяра. По-нататък в следващия стих Той казва: О потомъко на Бхарата, в съответствие със съществуването на човека под влияние на различните материални гуни, човек развива определен тип вяра. Казва се, че вярата на живото същество се определя в съответствие с качествата, които е придобил.”[3]

И така, кои са тези три сили, как се наричат? Шям?

Шямасундара: Те са тама-гуна, раджа-гуна и саттва-гуна.

Тиртха Махарадж: Да. Но само си представи, че някой седи тук за първи път и ние говорим с кодове: “Кои са тези три сили? “ “Саттва-гуна, раджа-гуна и тама-гуна”, той какво ще разбере? Моля те, дай някакво обяснение!

Шямасундара: Това са трите модалности на материалната природа. Едното основно качество е невежеството, второто е страстта, а третото – доброто. Тези рамки обграждат всичко, на което се натъкваме в материалната природа – както храната, която ядем, така и всичко останало, свързано с нашата обусловеност.

Тиртха Махарадж: Мхм. Но ако искаме да дадем най-общо разбиране какво представляват тези три сили, можем да кажем, че първата е тегло или тежина, втората е енергия, а третата – светлина. Така че ако има някаква маса, плюс някаква енергия, плюс някаква светлина, тогава картината ще бъде пълна.

От това можем по-лесно да разберем какви са тези три сили. Виждате, че всичко има тежина – разбирането ни, живота ни, телесното ни съществуване, планетите – всичко притежава маса. Ако към масата се добави енергия, тя ще започне да се движи, да действа, да функционира. Така че активиращата сила е енергията. И ако ви казвам, че сте преизпълнени с раджас, това не е оплакване, а комплимент. Това означава, че преливате от енергия. Но за да приложим енергията си за правилната цел, трябва да добавим малко светлина към картината. Така че ако имате една огромна буца маса, плюс много енергия, ала без светлина – това е катастрофа. Обаче ако можем да добавим малко светлина, тогава цялата енергия и цялата маса ще функционират по правилен начин.

 

(следва продължение)



[1] Bhagavad Gita 17.1

[2] Bhagavad Gita 17.2

[3] Bhagavad Gita 17.3



GitaChariot

Vamos a dar lectura de ciertas ideas contenidas en la sagrada Escritura “Shrimad Bhagavad Gita.” Hablemos de la fe. Capítulo Diecisiete, desde el comienzo. Este capítulo se llama “División de la Fe”.

La Fe forma parte esencial del ser humano…Estoy hablando en el sentido muy general. Confiar y tener fe en el éxito durante el año corriente fiarse del jefe que me pagará el salario debido y hay tantas otras dimensiones de la fe. Por lo tanto la verdadera fe es la de confiar en la divina bendición de Dios.   

Es posible creer que la fe es de tipo único pero la fe es diferente en acuerdo con las ideas y la naturaleza del ser humano. De esto nos habla Krishna en el capítulo citado anteriormente. Arjuna pregunta: ye sastra-vidhim utsrjya yajante sraddhayanvitah tesam nistha tu ka krsna sattvam aho rajas tamah“O, Krishna, ¿en qué situación se encuentran los que no van siguiendo los principios de las Escrituras sino van practicando adoración en acuerdo con su propia imaginación? ¿Se sitúan en el bienestar, en la pasión o en la ignorancia? ”[1]

Por supuesto resulta difícil sacar del contexto un verso de la “Gita”, puesto que Arjuna responde replicando anteriores respuestas de Krishna. Krishna había dicho que “Cuando la gente no vaya siguiendo los consejos dados en las Escrituras, no podrá llegar hasta Mí”.Y Arjuna es un buen participante en tal coloquio, ¿no es cierto? El no afirma: “¡Sí, Dios mío!”El dice: “Sí, pero…” A veces me parece que vosotros sois muy fieles seguidores de Arjuna: “Sí, pero…” Creo que Arjuna vive en y con las ideas ofrecidas por Krishna. Krishna afirma: “Hay que seguir las prescripciones de las Escrituras”, pero ¿qué les ocurre a los que no las siguen? – ésta es la pregunta de Arjuna. ¿Qué es lo que pasa con ellos – bienestar, un acto correcto, pasión, tamasic o ignorancia – de qué tipo es la consecuencia? Y después de una buena pregunta dirigida a Krishna, el Dios todopoderoso no puede más que dar la más apropiada respuesta. Por supuesto El puede dar la respuesta más apropiada sin que se Le dirija una pregunta pero para embellecer la historia El infunde fe e inspiración a Arjuna con tal que éste le llegue a plantear las preguntas correctas y entonces Krishna podrá dar la respuesta que realmente desea dar: Sri-bhagavan uvaca tri-vidha bhavati sraddha dehinam sa svabhava-ja sattviki rajasi caiva tamasi ceti tam srnu– “El Dios Supremo dijo: En acuerdo con las gunas de la naturaleza adquiridas por el alma incorporada, la Fe puede ser de tres tipos: Fe en el Bien, en la pasión o en la ignorancia. Escuchad ahora lo que se os diga.”[2]

Tres es un buen número. El número Uno también lo es. Krishna es Uno. ¿ Y Dos entonces? ¿Es el Dos un buen número? ¡Sí! Siempre Dos, en pareja, ¿verdad? La seña Victoria no ha sido inventada por Winston Churchill, sino que proviene de muy Antigua tradición. Viene desde Madhva, viene de una tradición milenaria. Ya que Madhva Acharya era un maestro sabio y antiquísimo del vaishnavismo. Siempre había enseñado la existencia de alma y de Súper Alma. Terminando esta frase, El nunca decía “¡Dios existe!” Afirmaba: “Dios existe y el alma también” Siempre Dos, siempre dúo. Y por lo tanto “victoria” viene de ello. Uno y Dos son buenos números. Tres también es muy buen número.

Bueno, podemos seguir hablando de números pero ahora debemos debatir la Fe, los distintos tipos de Fe. Más adelante, en el verso siguiente El afirma:

“О, hijo descendiente de Bharata, en acuerdo con la existencia humana que se encuentra bajo la influencia de diferentes gunas materiales y con ese impacto el Hombre desarrolla un cierto tipo de Fe. Se dice pues que la Fe del ser vivo se define en acuerdo con las cualidades adquiridas..”[3]

Bueno, ¿cuáles son estos tres poderes, cómo se llaman? ¿Shyam?

Shyamasundara: Son: tama-guna, raja-guna y sattva – guna.

Tirtha Maharaj: Sí, es correcto pero imagina a la persona que viene a escucharnos por primera vez y nosotros hablamos con códigos: “¿Cuáles son estos tres poderes? “ “Sattva -guna, raja- guna y tama-guna”, ¿qué es lo que se entiende de todo ellos? Por favor, ¡debes dar alguna explicación!

Shyamasundara: Son las tres modalidades de la naturaleza material. Una modalidad general es la ignorancia, la segunda es la pasión y la tercera es el Bien, el bienestar. Son los cuadros que lo encierren todo lo que podemos encontrar en la naturaleza material – tanto la comida que consumimos como todo el resto, relacionado con nuestro acondicionamiento.

Tirtha Maharaj: Mhm. Por lo tanto, si queremos dar una comprensión muy general de qué representan estos tres poderes, podemos afirmar que la primera modalidad es el peso o lo que pesa alguna cosa, la segunda es la energía y la tercera es la luz. Entonces, si existe alguna masa, además cierta energía, y además cierta luz, tendremos el cuadro completo.

Así podemos comprender fácilmente de qué tipo de poderes se trata. Come veis, todo tiene su peso ú nuestra comprensión, nuestra vida, nuestra existencia corporal, los planetas – todo tiene su masa. Y cuando a la masa se agregue energía, ella se pondrá en movimiento, se pondrá a obrar y a funcionar. Entonces el poder activo será la energía. Y cuando yo os diga que estáis repletos de rajas, ello no es una queja sino un piropo. Significa que vosotros estáis cargados de energías y estas energías van rebosando. Sin embargo, para aplicar nuestra energía a favor de un objetivo correcto, debemos agregar algo de luz al cuadro general. Cuando estéis en posesión de enorme pedazo de masa y además mucha energía pero sin ninguna luz – es catastrófico. Pero si podemos agregar algo de luz, entonces la energía de toda la masa funcionará correctamente.

 

(Sigue continuación)

 



[1] Bhagavad Gita 17.1

[2] Bhagavad Gita 17.2

[3] Bhagavad Gita 17.3



English: Feminine principle and its manifestations. Human character as a mythical role. Accomplishing our divine archetype role.

 

Български: Женският принцип и проявленията му. Човешкият характер като митична роля. Осъществяване на божествената ни архетипна роля.

 

Sharanagati Podcast



eye to eye

Ядунатх: Споменахте трите сфери: аз, останалите и Бог. Как можем да служим на Божествената Истина в тези три сфери?

Тиртха Махарадж: Дживе-доя наме-ручи ваишнава-сева. Как можем да служим на себе си? Най-напред трябва да сме милостиви към другите, а и към себе си. Как можем да бъдем милостиви към себе си? Няма да се присъединя към пропагандата на съвременните толкова популярни, псевдо-духовни процеси: “Обичай себе си!” Не. Трябва да бъдете милостиви към себе си. Това означава: дайте си шанс, не пропускайте възможността да приемете милостта. Не възпирайте потока на божествената милост. Това означава да си милостив към себе си – да си дадеш шанс. Мисля, че това е съвсем ясно – да не се противопоставяме на онова, което Бог е отредил за нас. А да подхранвам себе си означава наме-ручи  – да усетя по-висшия вкус към святото име. И накрая – служене към преданоотдадените, ваишнава-сева – чрез него можем да изразим благодарността си. Те са свързани с Бога, затова ако поднесем служенето си чрез тях, това е сигурният начин.

Бхакти-йога е мистичен път. Йога означава да си свързан с Бога. А Бхакти дава качеството на тази връзка – божествени, любящи, нежни чувства. И връзката предполага минимум две страни: съществува субект, съществува и обект; съществува времето, съществува и връзката. А ако има връзка, има поток. Ако блокирам потока, на практика връзка няма. И този поток е от сърце към сърце. И има докосване очи в очи… Много е трудно да продължа да говоря. Така че не спирайте, не блокирайте потока. Той ще ни каже всичко. Наистина, мисля, че не мога да продължа, съжалявам…

Някои учители умират, когато споменат докосването очи в очи. Когато заговорят за връзката очи в очи между Радха и Кришна, изведнъж прекъсват лекцията, отиват в стаята си и умират.

Така че има поток, връзката означава поток. Какъв беше въпросът…?

Рамвиджай: За служенето в трите различни сфери.

Тиртха Махарадж: О, да, да. Извинете. И така, мисля, че малко или много разбираме личното измерение – да помагаме на себе си. Но как можем да служим в другите две сфери? Винаги трябва да взимаме под внимание двата принципа. Единият е човешкият, а другият божественият. Ако, служейки на хората, забравяте за божественото, рано или късно ще бъдете разочаровани. Съгласни ли сте? Рано или късно ще се получи грешка. Ако, служейки на Бога, аз забравя за хората, това е грешка от самото начало. Затова винаги трябва да имаме наум тези два принципа – човешкия и божествения. В „Шримад Бхагаватам” се казва: “Напразни са приношенията на онзи, който Ми поднася почитания в храма, но пренебрегва живите същества.”[1] Двете някак трябва да вървят заедно. Защото в крайна сметка ние, всички живи същества, сме братя и сестри, ние принадлежим към все същото семейство на Бога. Но на практика е вярно, че ако гледате само човешката страна, рано или късно ще видите някакви грешки. Реалността винаги е различна. Мислите си, че другият човек е такъв и такъв, а той не е. Затова не бива да забравяме за божествения принцип. И ако поднасяте служенето си по такъв начин, чрез някой човек към божествеността, никога няма да бъдете разочаровани. Какво сте дали няма значение! Ако сте го дали на Бог, не е пропиляно.



[1] “Шримад Бхагаватам” 3.29.22



eye to eye

Yadunath: As you mentioned three spheres: me, the others and God, how could we serve Divine Truth in those three spheres?

Tirtha Maharaj: Jive-doya name-ruchi vaishnava-seva. So how can we serve ourselves? First we have to be merciful for others and to ourselves also. How can you be merciful for yourself? I will not join the campaign of the nowadays very popular, pseudo-spiritual processes: “Love yourself!” No. You should be merciful to yourself. That means: give yourself a chance, don’t miss the chance of taking part in mercy. Don’t obstruct the flow of divine mercy. That means merciful to yourself – to give yourself a chance. I think this is quite obvious – don’t oppose the divine arrangement coming to. And to feed myself means name-ruchi: to take the higher taste for the holy name. And finally – serve the devotees: vaishnava-seva – by this we can express our gratitude. Because they are connected to God, therefore if we offer our service to Krishna through them, this is a safe way.

Bhakti-yoga is a kind of mystic way. Yoga means to be connected to God. And Bhakti gives the quality of that connection – divine, loving, affectionate feelings. And connection means minimum two parties, there is a subject and there is an object; time is there and connection is there. And if there is a connection, there is a flow. If I block the flow, there is no connection, practically. And that flow is heart-to-heart flow. And there is eye-to-eye contact… It is very difficult to go on. So don’t stop, don’t block the flow. It will tell us everything. I think I cannot really go on, I am sorry…

Some teachers die when they mention eye-to-eye contact. When they talk about the eye-to-eye contact of Radha and Krishna, then they all of a sudden stop the lecture, go to their rooms and die.

So there is a flow, connection means flow. What was the question…?

Ramvijay: About the serving on the three different spheres.

Tirtha Maharaj: Ah yes, yes, yes. Sorry. So I think we could understand our personal dimension – that we help ourselves more or less. But how can we serve the other two planes? We should always be mindful of the two principles. One is the human and the other is the divine. If, serving the humans, you forget about the divine, sooner or later you will be frustrated. Do you agree? Sooner or later there will be some mistake. If, serving God, I forget about the humans, it’s a mistake from the beginning. So we should always have in mind these two principles – the human and the divine. In “Shrimad Bhagavatam” it is said: “It is a wasted oblation if somebody is offering respects to Me in the temples, but neglects the living entities.”[1] So the two somehow must go together. Because finally, ultimately, we, all the living entities, are brothers and sisters, we belong to the same family of God. But that is practically true, if you see only the human side, sooner or later you will see some mistakes. Reality is always different. You think that the other person is like that, and he is not. So we should not forget about the divine principle. And if you offer your services in this manner, though a person to divinity, you will never be frustrated. What you have given, don’t mind! If you have given this to God, it is not wasted.



[1] “Shrimad Bhagavatam” 3.29.22



Universal form

Question of Gaurasundara: Very long time ago you said that if we want to see the Lord, He will make us blind. So how that corresponds with that: we want to see the Lord, but at the same time if He appears, He will make us blind, because we don’t have eyes to see Him?

Tirtha Maharaj: Therefore the solution is very easy, because we have to follow the nine principles of Bhakti. This list does not start with “darshanam kirtanam”[1], it starts with “shravanam kirtanam”[2]. So never mind if you see or don’t see; listen about Him! Listen to the talks, discussions, listen to the holy name. And then you will see. This is just like marketing. They start to tell you on the television that this detergent powder is the best! You see: the clothes that are washed by this powder are much whiter than with the other one. Then you start to see – yes, it is whiter! Although it is the same. Right? If you listen, you will see. This is marketing. Spiritual marketing is the same – if you listen, you will see. Irrespective of your blind eyes. So darshanam kirtanam – that is interesting, but shravanam kirtanam is the original version.

You do not have to believe. Try. Because blind following will not help. We should test, try it for ourselves: if we do it sincerely, with full dedication, what will be the result? Check for yourself. No doubt, Krishna can blind us, but He can also give us the proper vision.

You know, many people are running after this “spiritual vision”, some “magical capacities”. This is very popular these days. Others are trying to meet the UFOs. But I tell you, if such people say that they see something, but they cannot appreciate the shine on the faces of the vaishnavas, they are blind. They don’t see anything. So the UFOs are around us. The vaishnavas! So I repeat: the UFOs are around us! Because devotees come from a different world and they also go to a different world.

Arjuna has achieved the divine vision by Krishna’s mercy. So it is very much likely to happen with us also, if we pray as sincerely as Arjuna did. 



[1] Seeing and chanting

[2] Hearing and chanting



Universal form

Gauraszundar kérdése: Valamikor nagyon régen azt mondtad, hogy ha látni szeretnénk az Urat, akkor vakká tesz minket. Hogyan hozható tehát összhangba: szeretnénk látni az Urat, de ugyanakkor, ha megjelenik, vakká tesz bennünket, mert nincs meg a szemünk hozzá, hogy lássuk Őt?

Tírtha Mahárádzs: Ezért nagyon egyszerű a megoldás, mert követnünk kell a bhakti kilenc alapelvét. Ez a lista nem a „darsanam kírtanam” [1]-al kezdődik, hanem „sravanam kírtanam” [2]-al. Ne aggódj tehát azon, hogy látod, vagy nem; hallj Róla! Hallgasd az előadásokat, beszélgetéseket, halld a szent nevet. És akkor látni fogsz. Ez olyan, mint a marketing. Elkezdik azt mondani a televízióban, hogy az adott mosópor a legjobb! Látod: a ruhák, amiket ezzel a mosóporral mostak, sokkal fehérebbek, mint a másikkal mosottak. És elkezded látni – igen, ez fehérebb! Habár egyforma. Igaz? Ha hallgatod, elkezded látni. Ez a marketing. A lelki marketing ugyan ilyen – ha hallasz róla, látni fogod. Függetlenül a vakságtól. A darsanam kírtanam tehát érdekes, de a sravanam kírtanam az eredeti verzió.

Nem kell hinned benne. Próbáld ki. Mert a vakon követés nem segít. Tesztelnünk kell, ki kell próbálnunk: ha őszintén, teljes odaadással csináljuk, mi lesz az eredmény? Próbáljátok ki. Nem kétséges, Krsna vakká tehet minket, de a helyes látást is megadhatja nekünk.

Tudjátok, sok ember fut ez után a „lelki látás” után, valamiféle „mágikus képességek” után. Ez manapság nagyon népszerű. Mások az ufókkal próbálnak meg találkozni. De én mondom, ha ezek az emberek azt mondják, hogy látnak valamit, de nem tudják értékelni a ragyogást a vaisnavák arcán, akkor vakok. Nem látnak semmit. Az ufók tehát köztünk élnek. A vaisnavák! Megismétlem tehát: az ufók köztünk élnek! Mert a bhakták másik világból érkeznek és egy másik világba távoznak.

Ardzsuna Krsna kegyéből elérte az isteni látásmódot. Így tehát nagy az esélye annak, hogy velünk is megtörténik, ha olyan őszintén fohászkodunk, ahogyan Ardzsuna tette.



[1]látás és éneklés

[2] hallás és éneklés