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Radoslav Prica wrote:
> On 2010-07-13, Danijel Turina  wrote:
>> Radoslav Prica wrote:
>>> I ako je vjerovati UtharaGiti
>> Taj tekst ti nikad nisi čitao niti znaš o čemu se uopće radi. Tu
>> informaciju znam sa sigurnošću zato što smo svojedobno razgovarali o
>> tome, ti si čuo da taj tekst postoji i ništa više, a nije preveden ni na
>> jedan jezik koji ti znaš čitati.
> 
>     Misljenja sam da nisi dovoljno upucen. 

Tvoje mišljenje vrijedi manje od tvojeg znanja budizma i vedante.

> Tekst je nastavak BhagavadGite i davno je preveden. 

Nije ni jedno ni drugo. To je srednjevjekovni tekst, po stilskoj formi
je upanišad (izlaganje kroz pitanja učenika i odgovor učitelja), i nije
preveden ni na jedan jezik koji ti razumiješ. Izvoli poslati prijevod
ukoliko tvrdiš drugačije.

> Govori o stanju Duse, stanju Puta Duse i sto ciniti nakon Kuruksetre. 

Ne govori. BTW, to je isto ono mišljenje o tom tekstu koje si imao kad
smo o tome pričali 1997. u mom autu, dakle nisi čitao tekst nakon toga.

Kao prvo, tekst nije budistički. Kao drugo, ne bavi se ničime od onoga
što si ti rekao. To je tekst kojeg je napisao neki učitelj energetske
yoge sa svjetonazorom višišta ili advaita vedante, tekst se bavi
pranayamama koje treba prakticirati u stanju samadhija. Isto tako, tekst
se bavi metričkim svojstvama mantri i upravljanjem energetskim strujama
pomoću zvukova, astralnim zvukovima i slikama, te detaljnom anatomijom
energetskog sustava i tehnikama yoge koje se na to naslanjaju. Ukratko,
to je iznimno dobar i koristan tekst energetske yoge kojeg ti nikad nisi
čitao i pojma nemaš što je u njemu, samo si negdje pročitao krivi opis
od dvije rečenice koji ponavljaš zadnjih 13 godina kao papiga, naravno s
tonom velikog poštovanja predanog učenika, koji služi hipnotiziranju
lakovjernih neznalica.

> Postoji jos jedan tekst
> slicnih uputa koji se neki put zamijenjuje sa nastavkom BGite i sastavni je dio Veda. 
> 
> 
> "Tvoja odluka i djelovanje Gandive su zatvorili jedna i otvorili druga vrata.
> Tvoje bojno polje vise nije od (materije) ovog svijeta.
> Tvoje oruzje vise ne mogu iskovati (zemaljski, kraljevski majstori) kovaci.
> 
> Pogledaj ocima svoje Duse, tko te ceka sa druge strane prolaza......"

To ti je sve tvoja izmišljotina, lažove.

http://www.scribd.com/doc/8772508/Uttara-Gita

Citat iz Uttara-gite:

Arjuna said:
39. All the letters have long and short metrical sounds, they are also
joined by the bindu (anusvara), and the latter, when disjoined, merges
itself into the nada, but wherein does thenada merge?

Sri Bhagavan said:
40. Light exists in the Voice of the ceaseless Sound and manas in that
Light; the space wherein the manas disappears is the Supreme Foot of
Vishnu.
41. Directed towards the Unknowable, wherein the Sound of the pranava,
led on high by the life-breath, disappears, that space is called the
Supreme Foot of Vishnu.

Arjuna said:
42. Tell me, O Keshava, when the life-breath leaves this body of five
elements, and the tenement itself is again reduced to them, where go the
virtue and vice of the man, and whom do they accompany?

Sri Bhagavan said:
43. The destiny produced by the consequences of virtue and vice, the
essence of the five bhutas ? the mind, the five senses and the
controlling devatas of the five organs of karma (action) ? all these by
reason of the ahankara of the mind accompany the jiva as long as it
remains ignorant of the knowledge of the tattvas.

Arjuna said:
44. O Krishna, the jiva, in the state of samadhi leaves all the moving
and motionless objects of this world, but what is it that leaves the
jiva so as to remove the name of jiva- ship?

Sri Bhagavan said:
45. The pranavayu always passing between the mouth and the nostrils; the
akasha drinks [absorbs] the prana; and thus when the prana is once
absorbed the jiva does not figure again as jiva in the arena of this world.

Arjuna said:
46. The akasha that pervades the whole cosmos also encompasses this
objective world; it is, therefore, both in and out of everything. Now
tell me, O Krishna, what is It that is beyond this akasha?

Sri Bhagavan said:
47. O Arjuna, the akasha is called shunya (void) because it means the
want or absence of things or of anything. This akasha has the attribute
of sound but that which gives it the power of sound, though Itself
soundless, is the unknown and unknowable Brahman.
48. The yogins see the atman within them; this they do when they shut
out all external senses; for such a person, when he leaves his body, his
[lower] buddhi passes on and with the passing of his buddhi his
intelligence also disappears.

(...)

5. He in whom the light of knowledge always shines forth has his buddhi
constantly fixed on Brahman, and with the fire of supreme knowledge he
is able to burn down the bonds of karma.
6. Such a knower of the tattvas, through the realization of the
Paramatman that is pure as the spotless akasha and without a second,
lives in the Supreme Self without any upadhi, as water enters into water.
7. Atman is sukshma like the akasha and therefore it cannot be seen by
the eyes, nor can the inner atman which is like the vayu be seen either;
but he who has been able to fix his inner atman by the niralamba
samadhi, and has learnt to direct inward his external senses, can know
the unity of the atman and the Antaratman.
8. Wherever a jnanin may die, and in whatever matter his death may
occur, he becomes one with the atman when he leaves his body, even as
the akasha in the pot becomes one with its parent akasha when the pot is
broken, regardless of where or how it breaks.
9. Know by the twofold experience of conscious witnessing and
unconscious ignorance that the atman which pervades the whole body is
beyond the three states of consciousness ? waking, dreaming and
dreamless sleep.
10. He who has been able to dwell with his mind for one moment on a
single point (bindu) frees himself from the sins of his past hundred
births.
11. On the right side spreads the pingala nadi which is bright and
shining like a great circle of fire; this product of virtue is called
the vehicle of the devas (devayana).
12. On the left side stretches forth the ida, the brightness of which
nadi is comparatively less like the disk or circle of the moon; it
dwells with the breath of the left nostril, and is called the vehicle of
the pitris (pitriyana).
13. Like the backbone of a vina or harp, the long tract of bone with
many joints that stretches from the seat right up to the head of a human
being is called the merudanda (spinal cord).
14. There is a minute aperture or hole that passes right through this
merudanda from the muladhara to the head; it is through this hole that
there passes a nadi which the yogins call the brahmanadi or sushumna.
15. Sushumna is a fine nerve that passes between the ida and pingala;
from this sushumna all the jnananadis [sensory nerves] take their birth.
Hence it is called the jnananadi.
16. The sun, the moon and the other devatas, the fourteen lokas of Bhur,
Bhuvas etc., the ten Dikas [directions], east, west, etc., the sacred
places, the seven oceans, the Himalaya and other mountains, the seven
islands of jambu, etc., the seven sacred rivers, Ganga, etc., the four
Vedas, all the sacred philosophies, the sixteen vowels and twenty-four
consonants, the Gayatri and other sacred mantras, the eighteen Puranas
and all the Upapuranas included, the three gunas, mahat itself, the root
of all the jivas, the jivas and their atman, the ten breaths, the whole
world, in fact, consisting of all these, exists in the sushumna.
17. As various nadis have sprung up from the sushumna, the receptacle
for the inner soul of all jivas, and are stretched out in all directions
of the physical body, therefore it is considered to be like a huge tree
reversed. The tattvajnanins alone are able to walk on every branch of
this tree by the help of pranavayu.
18. In this human body there exist seventy-two thousand nadis which
admit of sufficient space for entrance into them through vayu; the
yogins alone become acquainted with the true nature of these nadis by
the virtue of their yogakarma. 19. Having closed up the nine portals of
the body, and being acquainted with the source and nature of the nadis
that stretch up and down the seats of the several organs of sense, the
jiva, rising to the state of superior knowledge with the aid of the
life-breath, attains moksha.



Karma i Dharma, how yes no.

- --
http://www.danijel.org/
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