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Veda--teologie si filozofie vedica

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#253
MIZRAHIND

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View Postpro-civilizatie, on 24 februarie 2013 - 12:59, said:

Răspuns evaziv şi răutăcios

Intr-adevar! Dar la o intrebare rautacioasa ci nesincera!
Pentru sinceritate insa iata un raspuns:

Quote

Rig Veda Imnul Creatiei
[10-129] HYMN CXXIX. Creation.

1. THEN was not non-existent nor existent: there was no realm of air, no sky beyond it.

What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water?

2 Death was not then, nor was there aught immortal: no sign was there, the day's and night's divider.

That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever.

3 Darkness there was: at first concealed in darknew this All was indiscriminated chaos.

All that existed then was void and form less: by the great power of Warmth was born that Unit.

4 Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit.

Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.

5 Transversely was their severing line extended: what was above it then, and what below it?

There were begetters, there were mighty forces, free action here and energy up yonder

6 Who verily knows and who can here declare it, whence it was born and whence comes this

creation?

TheGods are later than this world's production. Who knows then whence it first came into being?

7 He, the first origin of this creation, whether he formed it all or did not form it,

Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows no


#254
pro-civilizatie

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[ https://www.youtube-nocookie.com/embed/NmIr0UdOGsg?feature=oembed - Pentru incarcare in pagina (embed) Click aici ]

#255
Dharmapurusha

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Partea a doua a prelegerii despre Yoga ("Perfectiunea in Yoga"), conform cu invataturile din Bhagavad Gita -- Marius Crisan, Centrul de Studii Vedice, Timisoara.

Teme abordate:

-falsul ego
-iubirea ca act liber consimtit
-reincarnarea si factorii de risc aferenti procesului
-karma si transcedenderea prin yoga
-lumea materiala ca exceptie de la regula
-mentalitatea yoghinului (pretentia eternitatii)
-simturile spirituale vs simturile materiale
-cele trei tipuri de realizare a Absolutului si cele trei mari tipuri de yoga

http://www.studiivedice.ro/video/

Edited by Dharmapurusha, 01 January 2014 - 18:41.


#256
Dharmapurusha

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"[Bhagavata] Sāńkhya philosophy describes the five kinds of prāna:

Prāna: this is the force that attaches the senses of knowledge to their objects; it acts during breathing, food ingestion, sound acquisition, and any kind of sensation. It is what helps the senses such as eyes, ears, skin, tongue, and nose perceive the world. It acts in the mind when it sees meanings in the world, in the intellect when it sees the truth of other’s claims, in the ego when it senses the intentions in others, and in the mahattattva when it perceives other’s happiness.

Apāna: this is the force that detaches the senses from their objects; it is responsible for cleansing the body during urination and defecation, and it is the force that plays a crucial role in the cleansing of the mind by giving up mental attachments. It acts in the intelligence when old beliefs are discarded, in ego when old goals are abandoned, and in the mahattattva when old moral values and pleasures are rejected.

Udāna: this is the force that helps the senses of action to create; for example, this is the force that transforms a mental idea into speech or words. Similarly, this force also powers the hands and legs (e.g. in holding and moving) and sexual procreation. It acts in the mind to create new theories, in the intellect when it creates new judgments of truth and false, in the ego when the ego creates new goals, and in the mahattattva when it creates new morals.

Samāna: this is the force of digestion that breaks down ideas to fit into the body or mind after prāna absorbs them. Those ideas that cannot fit are eliminated by apāna. This force acts in the digestive system (where food is broken down), in the senses (e.g. when color is analyzed into red, blue, and green), in the mind when it divides the perceptual field into objects, in the intellect (when it separates truth from false), in the ego when complex intents are analyzed into multiple goals, in the mahattattva when it analyzes happiness into different pleasures.

Vyāna: this is the force of assimilation in which the sensations and ideas digested by samāna are integrated. It operates in the circulatory and nervous systems—carrying ideas to the rest of the body, in the mind when new concepts are assimilated in relation to existing ideas, in the intelligence where new beliefs are integrated along with existing beliefs, in the ego when additional purposes and goals are reconciled with existing goals, and in the mahattattva when new morals and pleasures are reconciled with existing morals and pleasures."

The Five Forces of Nature

Edited by Dharmapurusha, 20 March 2017 - 13:28.


#257
madhukar

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View PostDharmapurusha, on 20 martie 2017 - 13:26, said:

"[Bhagavata] Sāńkhya philosophy describes the five kinds of prāna:

Prāna: this is the force that attaches the senses of knowledge to their objects; it acts during breathing, food ingestion, sound acquisition, and any kind of sensation. It is what helps the senses such as eyes, ears, skin, tongue, and nose perceive the world. It acts in the mind when it sees meanings in the world, in the intellect when it sees the truth of other’s claims, in the ego when it senses the intentions in others, and in the mahattattva when it perceives other’s happiness.
...

The Five Forces of Nature
Acestea sunt descrieri ale unor adevăruri fundamentale și ca atare, trebuie să te întrebi, în ce cărți se află descrierile originale.
1. Poți să dai citate, care să arate că traducerea engleză este întocmai ce vrea să spună textul initial?
2. Ce text a fost folosit pentru aceste traduceri?

The early texts of the Vedic period,[44] contain references to elements of Samkhya philosophy. However, the Samkhya ideas had not distilled and congealed into a distinct, complete philosophy.[39] The early, proto-Samkhya phase was followed by early Upanishads, about 800 to 700 BCE, wherein ascetic spirituality and monastic (sramana and yati) traditions came in vogue in India. It is in this period, state Larson, Bhattacharya and Potter, that ancient scholars combined proto-Samkhya ideas with a systematic methodology of reasoning (epistemology) and began distilling concepts of spiritual knowledge (vidya, jnana, viveka), making Samkhya a more emerging, comprehensive philosophy.[45] These developing ideas are found in texts such as the Chandogya Upanishad.[45]
Sometime about the 5th century BCE, Samkhya thought from various sources started coalescing into a distinct, complete philosophy.[46] Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of puruṣa and other concepts of Samkhya,[47] The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of Samkhyan terminology and concepts.[48] Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Ātman, Self).[47][49] The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha.[38][50] The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE

#258
Dharmapurusha

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View Postmadhukar, on 20 martie 2017 - 16:33, said:

Acestea sunt descrieri ale unor adevăruri fundamentale și ca atare, trebuie să te întrebi, în ce cărți se află descrierile originale.
1. Poți să dai citate, care să arate că traducerea engleză este întocmai ce vrea să spună textul initial?
2. Ce text a fost folosit pentru aceste traduceri?

The early texts of the Vedic period,[44] contain references to elements of Samkhya philosophy. However, the Samkhya ideas had not distilled and congealed into a distinct, complete philosophy.[39] The early, proto-Samkhya phase was followed by early Upanishads, about 800 to 700 BCE, wherein ascetic spirituality and monastic (sramana and yati) traditions came in vogue in India. It is in this period, state Larson, Bhattacharya and Potter, that ancient scholars combined proto-Samkhya ideas with a systematic methodology of reasoning (epistemology) and began distilling concepts of spiritual knowledge (vidya, jnana, viveka), making Samkhya a more emerging, comprehensive philosophy.[45] These developing ideas are found in texts such as the Chandogya Upanishad.[45]
Sometime about the 5th century BCE, Samkhya thought from various sources started coalescing into a distinct, complete philosophy.[46] Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of puruṣa and other concepts of Samkhya,[47] The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of Samkhyan terminology and concepts.[48] Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Ātman, Self).[47][49] The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha.[38][50] The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE

Iti las tie aceasta placere de a cerceta...

#259
madhukar

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View PostDharmapurusha, on 20 martie 2017 - 18:39, said:

Iti las tie aceasta placere de a cerceta...
Pe mine nu mă interesează aceste lucruri, pentru a investi timp în cercetarea lor.
Dar dacă pe tine te interesează, nu prezenta informații la mâna a doua sau ... cine știe a câta... ca și cum ar fi ... sigură.
Dacă nu ai surse originale ...
- cu traduceri cuvânt cu cuvânt
- traduceri ce trebuie să aibă sens în contextul lucrării
... informația pe care o trasmiți nu este sigură.

#260
Dharmapurusha

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View Postmadhukar, on 21 martie 2017 - 14:35, said:

Pe mine nu mă interesează aceste lucruri, pentru a investi timp în cercetarea lor.
Dar dacă pe tine te interesează, nu prezenta informații la mâna a doua sau ... cine știe a câta... ca și cum ar fi ... sigură.
Dacă nu ai surse originale ...
- cu traduceri cuvânt cu cuvânt
- traduceri ce trebuie să aibă sens în contextul lucrării
... informația pe care o trasmiți nu este sigură.

Prezint fix cum cred eu de cuviinta. Nu-ti convine, nu citi.

Edited by Dharmapurusha, 21 March 2017 - 16:30.


#261
madhukar

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View PostDharmapurusha, on 21 martie 2017 - 16:30, said:

Prezint fix cum cred eu de cuviinta. Nu-ti convine, nu citi.
Este o problemă de credibilite.
Ar trebui să fi conștient de faptul că autorul este mai degrabă speculativ decât științific, neprezentând dovezile Vedice despre care vorbește, în original.
În Bhagavat Puran, din care chipurile ar cita [Bhagavata] nu există astfel de definiții ale Aerelor Vitale Principale.

#262
Dharmapurusha

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Un articol care mi s-a parut interesant:

How is Semantics Related to Religion

Citate selectate:

"What does semantics have to do with religion? There are many levels at which this question can be answered, which are deeply enmeshed with the nature of the soul and God in Vedic philosophy, although the connection is not as apparent in other religions. The connection between semantics and religion therefore arises through an understanding of Vedic philosophy."

---

"Before we can understand the nature of God, we have to understand the nature of the self or the soul. The soul is identified as the triumvirate of eternity, knowledge, and happiness. In the material world we seek knowledge and happiness but they are temporary. So, the distinction between matter and soul begins in the eternity of the soul. God becomes relevant as the object of eternal knowledge and happiness, only when the soul is itself eternal. If life is simply the temporary material body—which obtains temporary knowledge and happiness—then there is no need for God. From the standpoint of inquiry, therefore, the question of the eternity of the soul is prior to the existence of God. We can also say that we must know that we are not the body before we can understand the nature of God."

---
  • "To prove the existence of God we have to prove the eternity of the soul
  • To prove the eternity of the soul we have to prove the reality of reincarnation
  • To prove the truth of reincarnation we have to demonstrate the truth of karma
  • To prove the truth of karma we have to provide evidence for judgments
  • To prove the reality of judgments we have describe the world contextually
  • To prove the reality of contexts we need the reality of knowledge and intention
  • To prove the reality of knowledge, we have to imbibe meanings in matter"
---
"My emphasis on the study of meaning—as the path toward the knowledge of God—is deeply grounded in the Vedic notion of the world where the soul transmigrates due to karma which is a natural law based on the moral judgment of our actions, and that judgment is impossible without imbibing contextuality, which then necessitates the existence of knowledge, which then demands meanings.
We first know the world cognitively and cognition requires meanings. Once we know the world then we act in the world knowingly such that our actions are liable to judgments. We cannot impose a moral judgment if the actor is ignorant about what he is doing. For example, if a policeman just shoots the bullet and has no idea what that bullet is going to hit, there can be no judgment of the action. In order to judge an action, there has to be foreknowledge about what the person is doing. Therefore meaning is the prerequisite for a moral judgment. The moral judgment is the prerequisite for karma, which is the necessity for transmigration, which it the precondition to understand the eternality of the soul, which is the qualification to realize the reality of God. This gives us the aforementioned hierarchy.

The conflict between religion and science did not begin in the rejection of God. It rather begins in the misperception of matter—as something that exists objectively but is incapable of knowing."

#263
madhukar

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View PostDharmapurusha, on 14 februarie 2018 - 12:47, said:

  • "To prove the existence of God we have to prove the eternity of the Soul
Arată te rog, dacă poți,
logica autorului,
după care existența sufletului si a eternalitatii acestuia
arată că există un Domn Transcendental, etern.

gaura premanande

#264
Dharmapurusha

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View Postmadhukar, on 14 februarie 2018 - 20:20, said:

[/list]Arată te rog, dacă poți,
logica autorului,
după care existența sufletului si a eternalitatii acestuia
arată că există un Domn Transcendental, etern.

gaura premanande

Haribol!

Ai 24 de topicuri deschise pe "Alte religii". Nu te supara, dar prefer sa nu incep o discutie cu tine. Articolul e pus pentru cine e interesat. Nu am nici o obligatie sa arat sau sa demonstrez nimic. Ai putea te rog sa-ti focalizezi efortul pe thread-urile tale?

Mersi

#265
madhukar

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View PostDharmapurusha, on 16 februarie 2018 - 10:57, said:

Ai 24 de topicuri deschise pe "Alte religii".
Hare Krișna,
acesta nu este un motiv, ca să nu fiu de accord cu ceea ce scrii.

View PostDharmapurusha, on 16 februarie 2018 - 10:57, said:

Nu te supara, dar prefer sa nu incep o discutie cu tine.
Discuția deja ai început-o, nu te teme,
va ieși cu trebuie să iasă,
chiar dacă datorită atașamentelor tale s-ar putea să nu-ți placă rezultatul.

View PostDharmapurusha, on 16 februarie 2018 - 10:57, said:

Articolul e pus pentru cine e interesat.
De vreme ce-ți pun o întrebare, înseamnă că sunt interesat de subiectul tratat.

View PostDharmapurusha, on 16 februarie 2018 - 10:57, said:

Nu am nici o obligatie sa arat sau sa demonstrez nimic.
Nu, nu ai. Dacă știi, răszpunzi, dacă nu, nu.

View PostDharmapurusha, on 16 februarie 2018 - 10:57, said:

Ai putea te rog sa-ti focalizezi efortul pe thread-urile tale?
Îmi focalizez efortul pe ceea ce este legat de spiritualitate.

Gaura premanande

Edited by madhukar, 16 February 2018 - 11:42.


#266
Dharmapurusha

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View Postmadhukar, on 16 februarie 2018 - 11:37, said:

Hare Krișna,
acesta nu este un motiv, ca să nu fiu de accord cu ceea ce scrii.


Discuția deja ai început-o, nu te teme,
va ieși cu trebuie să iasă,
chiar dacă datorită atașamentelor tale s-ar putea să nu-ți placă rezultatul.


De vreme ce-ți pun o întrebare, înseamnă că sunt interesat de subiectul tratat.


Nu, nu ai. Dacă știi, răszpunzi, dacă nu, nu.


Îmi focalizez efortul pe ceea ce este legat de spiritualitate.

Gaura premanande

Succes!

#267
Travertin2_0

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.

Edited by Travertin2_0, 16 February 2018 - 19:34.


#268
madhukar

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View PostDharmapurusha, on 14 februarie 2018 - 12:47, said:

Un articol care mi s-a parut interesant:

How is Semantics Related to Religion

Citate selectate:
...
"... So, the distinction between matter and soul begins in the eternity of the soul. God becomes relevant as the object of eternal knowledge and happiness, only when the soul is itself eternal.

Servus,

Autorul omite că mai presus de toate Domnul Transcendental este în primul rând Obiectul Iubirii sufletului,
iar ceea ce Șri Cetanya a venit să ne dea în această lume a oamenilor, este tocmai iubirea cu care Radha îl iubește pe Krișna
învățându-ne Raganuga-Bhakti, calea atașamentului pentru starea de iubire a locuitorilor din Vrindavan pentru Krișna
și în special cea a Radhei.

Cauza venirii Domnului Krișna sub forma lui Gaura (Șri Caitanya)
a fost redată pe scurt în Șri Cetanya Cearitamrita (1.4.15/16):

prema-rasa-niryāsa karite āsvādana
rāga-mārga bhakti loke karite pracāraṇa

rasika-śekhara kṛṣṇa parama-karuṇa
ei dui hetu haite icchāra udgama


Dorința Degustătorului Suprem al tuturor iubirilor (în servitudine, prietenească, parentală și amoroasă) Șri Krișna - icchāra rasika-śekhara kṛṣṇa
de a apare (sub forma lui Goura) a avut două motive - udgama haite dui hetu
degustarea esenței iubirii divine (luând starea de spirit a Radhei și degustând propria-i dulceață prin iubirea ei) — karite āsvādana niryāsa prema-rasa
și propagarea în această lume, datorită deosebitei (Sale) milostenii - parama-karuṇa karite pracāraṇa ei loke
a caii atașamentului pentru devoțiunea (celor din Vrindavan) - rāga-mārga bhakti

goura premannade

Edited by madhukar, 20 March 2018 - 10:22.


#269
pro-civilizatie

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sunt 3 lumi
-lumea materiala ,pe car eo accesezi cand te nasti.
-lumea astrala, pe care o accesezi cand dormi sau cand mori
-lumea cauzala ,pe care o accesezi cand elimini toate atasamentele din cele 2 lumi de mai sus .altfel intalnirea cu gardianul lumii cauzale(un disc format din intuneric peste discul solar) va fi extrem de dureroasa.

#270
madhukar

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View Postpro-civilizatie, on 03 mai 2018 - 00:04, said:

sunt 3 lumi
-lumea materiala ,pe car eo accesezi cand te nasti.
-lumea astrala, pe care o accesezi cand dormi sau cand mori
-lumea cauzala ,pe care o accesezi cand elimini toate atasamentele din cele 2 lumi de mai sus .altfel intalnirea cu gardianul lumii cauzale(un disc format din intuneric peste discul solar) va fi extrem de dureroasa.
Servus,
Ai putea să-mi dai și mie sursa ta de informații, după care în literatura Vedică se afirmă ceea ce ai scris tu?
Cele bune
madhukar

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