I když tu tazatel Vašek asi už není, otázky jsou obecného charakteru, takže doufám, že odpovědi budou zajímat i ostatní.

: Vyslyšel někdy Bůh vaše modlidby?
moje odpověď: Zřejmě ne, protože jsem se přestal modlit a daří se mi řekněme ještě líp, vše co jsem udělal vymyslel atd. jsem dělal sám

Tazatel předpokládá, že 'vyslyšel' znamená 'splnil'. Tj. 'já se modlím a Bůh plní mé přání'. Jedná se tedy o princip 'něco za něco' typický pro materialistické uctívače. Když jim totiž přání nejsou splněna, Boha často zavrhnou. Ovšem to Pán samotný jim dává inteligenci (BG 15.15), aby se utvrdili ve svém přesvědčení vycházejícím z jejich tužeb. Podobají se malým dětem, které na rodičích stále něco požadují, i když jim to často škodí. Správní rodiče sledují skutečné dobro svých dětí a splní jim jen to, co s ním není v rozporu. Což děti později většinou pochopí.

: Proč je Bůh (křesťanský i Krišna) tak podivný?
Myslel jsme že Bible je ušlechtilá atd. ale jakmile jsem si přečetl (ve Starém zákoně)o tom že Bůh nechal vyvraždit lidi protože ho neuctívali.A Krišna zase chce abychom uctívali krávy,nezabíjeli zvířata(vždyť by se přemnožila a začala by útočit na lidi) a ty jeho ikarnace..např.: do prasete  Škleb Smích...

Materialisté mají sklon k antropomorfizaci Boha, tj. Bůh má podle nich vypadat jako oni sami. Pokud se zjeví v jiné podobě, označí Ho za podivného. Pokud dělá něco, co nechápou, mají sklon Ho zavrhnout.
Bůh ve svých hněvivých projevech zaujímá úlohu ničitele. V podobě kály, času, ničí úplně vše (BG 11.32).

: Jak by jste vysvětlili duchy, co se potulují po zemi, zřejmě proto že spáchali něco zlého a nestačili to odčinit?

Duchové jsou osoby, které pozbyly svých hrubých fyzických těl. Podle Garuda Purány se duchem stává ten, kdo zemře násilnou smrtí, která je důsledkem negativní karmy. Nedávno jsem četl o známé americké militantní ateistce Madalyn Murray O'Hair, která zemřela opravdu výjimečně krutě, navíc rukou svých 'stoupenců'.

Duchové jsou popisováni jako mlhavé útvary. Tato 'mlha' je subtilní fyzické tělo. Zdržují se v okolí místa své smrti, často velmi dlouho, a snaží se na sebe upozornit své blízké, aby jim pomohli, protože jim jejich existence působí utrpení. Bez hrubého fyzického těla totiž nemohou dostatečně uspokojit své hmotné žádosti. Zjevují se jim většinou ve snech, ale i v bdělém stavu. Někdy je to doprovázeno i fyzickými projevy (zvuky, pohyb předmětů). Bohužel ne každý ví, jak jim pomoci. Ze své situace se mohou dostat jedině díky zbožným zásluhám, které jim někdo daruje či zprostředkuje. Toho lze dosáhnout pomocí mše či podobného obřadu, nabídnutím Krišnova prasádam nebo (podle Gítá Mahátmji) čtením Bhagavadgíty a věnováním výsledků zemřelé osobě. Film Duch s P. Swayzem byl údajně inspirován Šrímad Bhágavatamem (viz jamadúti).

: proč by měla existovat reinkarnace?

Protože je přirozeně spojena s existencí dharmy, řádu světa, a karmy, následků za naše hmotné jednání.

: například ve Fatimě se zjevila Panna Maria, zjevil se někde samotný Krišna? ví se o tom místě?

Zjevení Boha jsou velmi vzácná a jelikož není splněna podmínka opakovatelnosti, nelze je zkoumat moderními vědeckými metodami, a vědci je proto neberou v potaz.

Védská, ale i jiná písma popisují významné případy zjevení Boha. Jedná se o dva typy zjevení: v prakata líle a v aprakata líle. Prakata lílá je doba, po kterou je Bůh sestupuje do hmotného světa a je projeven před zraky všech živých bytostí. Například poslední prakata lílá Šrí Krišny byla zhruba před 5 000 lety a Šrí Čaitanji před 500 lety. Aprakata lílá (neprojevená lílá, viditelná jen pokročilými oddanými*), se vztahuje na všechna ostatní období před a po prakata líle. Pokud se Bůh zjeví během své aprakata líly osobě, která Ho jinak běžně nedokáže vnímat, jedná se o typ zjevení, které má většina lidí v této souvislosti na mysli. Bůh se většinou zjeví díky vroucí modlitbě upřímného oddaného, nejčastěji když je oddaný v ohrožení života, aby ho zachránil. Boha ale většinou vidí jen přímo zainteresované osoby. Několik příkladů je zde:

http://www.veda.harekrsna.cz/encyclopedia/atheism.htm#7

)* "I v tomto okamžiku si Pán Čaitanja užívá všech těchto zábav. Ti, kdo jsou požehnaní, tyto zábavy věčně vidí." (Čaitanja Bhágavata 2.23.513)

Hari Hari

vs H.

(uryvek z knihy Searching for Vedic India, Devamrita Swami)

CHAPTER 13
VEDIC TECHNOLOGY AND MYSTIC POWER

(...)

Loud Hints Of Sonic Construction
Around the tenth century AD, inquisitive Arabs often travelled to Egypt in
search of hidden esoteric knowledge. Thirsty for secrets of the pyramids,
they particularly sought out elderly Coptic Christian priests in Old Cairo.
The wandering Arab historian al-Mas'udi, noting down anything of interest,
is known to have visited Armenia, Sri Lanka, India, Madagascar, and
Zanzibar. Later in his life he resided in Egypt. Almost all the many books
he compiled are now lost. One that survived is Kitah Muruj al-Dhahah wa
Ma'adin al-Jawhar, "The Meadows of Gold and Mines of Gems." In it al-Mas'udi
relates witnessing a meeting between Ahmad ibn Tulun, who ruled Egypt
between 868 and 877 AD, and an unnamed Coptic priest.
The Arab itinerant historian recorded the esoteric Coptic explanation of how
the Egyptians built the pyramids: "In carrying out the work, leaves of
papyrus, or paper, inscribed with certain characters, were placed under the
stones prepared in the quarries; and upon being struck, the blocks were
moved at each time the distance of a bowshot (about 150 cubits), and so by
degrees arrived at the Pyramids."21
What the account of al-Mas'udi suggests is that the Egyptians moved their
immense blocks of granite by sound levitation. According to his description,
first papyri inscribed with magical characters were placed beneath the
stones. Then each block was struck with some kind of rod. Next the block
rose in the air and travelled the equivalent of 260 feet, before the process
would be repeated again. The implication is that by the ancient Egyptians'
striking the blocks, they established a sound vibration that allowed the
blocks to defy gravity and move.22
Obviously rare is the academic who will accept al-Mas'udi's account as
factual. Most of our scholars will tell us that the old Coptic Christians,
like all ancients, were just manufacturing fables to ennoble their
ancestors.23  But can we afford to be so certain? Other distant cultures
also whisper these hints of sonic construction.
Mesoamerican Mysteries
Upon crossing the Atlantic Ocean, from Egypt to Mesoamerica, mystery also
accompanies us. Near what is now Mexico City, the great pyramid at Cholula,
three times the size of its Egyptian rival, is an obvious construction
enigma. Then, deep in the jungles of Mexico's Yucatán Peninsula is Uxmal, a
temple complex of the Maya. Legends claim the structure was established by a
race of dwarfs-a notion we can easily discard as fantasy. The fables of old
attribute abnormal building techniques to these dwarfs: "Construction work
was easy for them, all they had to do was whistle and heavy rocks would move
into place."24  Amid these perhaps confusing tales of antiquity, are we
getting hidden insights into the forgotten power of sound? The dwarfs,
though they "needed only to whistle to bring together stones in their
correct positions in buildings," were said to have perished in a great
flood.25
Further south, in the Andes Mountains of Bolivia, are lesser known but
equally problematic structures. On the bank of the world's largest
freshwater lake, 137 miles long and sometimes 70 miles wide, are the ruins
of Tiahuanaco, once a port. Why did its people choose to work with blocks of
stone 30 feet long and 15 feet wide? One of the blocks is 440 tons-twice the
weight of the huge blocks forming the Sphinx Temple.
Intriguing folk-memories of sonic power haunt us here also. Shortly after
the Spanish conquest, some Aymara Indians of the area told a Spanish
traveller that the city Tiahuanaco was constructed long before the time of
the Incas. The founders, they said, were able to levitate stones off the
ground and then dispatch them from quarries in the mountains to the
construction site. The stones "were carried through the air to the sound of
a trumpet."26
In the ruins at Tiahuanaco is an immense archway, built with approximately
10 tons of stone. Called the Gateway of the Sun, its face is carved with a
male figure said to be Ticci Viracocha, the legendary founder of the city.
According to folklore, after establishing Tiahuanaco, he and his associates,
together known as the "Viracocha," moved north to spread civilization. The
first Spanish travelers heard from the Aymara Indians of Bolivia and Peru
that Viracocha was a master of many arts and technologies. Said to have been
a scientist, sculptor, agronomist, and engineer, Viracocha "caused terraces
and fields to be formed on the steep sides of ravines, and sustaining walls
to rise up and support them."27  The great civilizer could empower stones in
such a way that "large blocks could be lifted by hand as if they were
corks."28
Turning our gaze to Peru, near Cuzco, we find the ancient fortress of
Sacsayhuaman, composed of perfectly balanced and connected blocks that weigh
more than 100 tons. Amid the aesthetic arrangement of precisely hewn and
placed stones is one particularly gigantic block, 26 feet high. It is
calculated to weigh 361 tons (approximately equal to 500 large cars).
On top of a mountain, the breathtaking fortress of Machu Picchu also demands
an answer. Some ancient people built this citadel on a mountaintop by so
perfectly joining gigantic blocks of stone that often even a sheet of paper
cannot enter between them. In this jigsaw-puzzle arrangement, one of the
blocks perfectly interlocks with other blocks in at least 33 different
angles. Another stone there weighs at least 200 tons. The combined miracle
of transporting, lifting, and then perfectly fitting huge stone blocks
together on a mountain top begs a rational analysis.
Greek Myth?
Today some of the official chronology we've devised for the ancients is
moving back in time. This pushing of dates a mere one or two thousand years
further into the past seems the maximum revision of history most mainstream
scholars can accommodate. Who can dare think our remote ancestors knew how
to manipulate stone blocks with sound? Understandably, rare is the academic
ready to entertain that possibility. Even some alternative researchers halt
at the hurdle. Nevertheless, clues have arisen on both sides of the Atlantic
Ocean-Egypt, Mesoamerica, and also Greece.
Classical Greek writers say that the ancient city Thebes, a rival of Athens,
was built by a legendary person named Amphion. Interestingly, Amphion was to
have erected the walls of Thebes by using sounds from a harp to move large
stones.29  Pausanias, a Greek historian and geographer during the second
century AD, mentioned this phenomenon in his lengthy Description of Greece-a
work still lauded today for its accuracy. The celebrated anthropologist and
classical scholar Sir James Frazier gave Pausanias this rating: "Without him
the ruins of Greece would be for the most part a labyrinth without a clue, a
riddle without an answer."30  The ten-volumed Description noted that Amphion
built the walls of Thebes "to the music of his harp."31
A third-century BC poet Apollonius gave some information in his The
Argonautica, a four-volumed epic. The poet, also a chief librarian at
Alexandria, described that Amphion would play "loud and clear on his golden
lyre" and consequently "rock twice as large followed his footsteps."32
Undeniably, references to sonic technology are a global mystery. Different
peoples, cultures, and continents have left behind faint traces of the
concept. But is sonic power just myth and superstition? Or do we have some
hope of historical fact, perhaps embedded within legends of godlike
ancestors? Amazingly, uncommon knowledge from the twentieth century echoes
the loud hints of antiquity. Our own modern times may be capable of shaking
the stonelike rigidity of dominant mainstream notions.
Tibetan Secrets
In the 1950s, Swedish engineer Henry Kjellson recorded two separate accounts
of sonic technology in Tibet. Two Western travellers, unrelated, provided
testimony. We get not a murky, perhaps myth-wrapped picture from the remote
past. Rather, we have in our hands modern eyewitness reports from the first
half of the twentieth century.33
Keelson relays the observations of a Swedish doctor visiting a Tibetan
friend at a monastery southwest of the capital Lhasa. The doctor told him he
saw stone blocks-4 feet long and 3 feet high and wide-being raised into the
air by sonic technology.
In a meadow facing cliffs, a group of monks established a construction site.
Their goal: constructing a wall in a cave of the cliffs. The distance from
the meadow up to the cave: 750 feet. The doctor's testimony is extensive and
meticulously detailed. In brief, he describes an orchestra of yellow-robed
monks with trumpets and drums. Chanting and playing rhythmically, the
formation of monks aimed their sounds at a stone block before them. After
four minutes, the stone block first wobbled on the ground and then rose into
the air. In an arc-like pattern the stone travelled up to the ledge at the
cave's entrance-750 feet above. There the stones abruptly crashed to a halt,
sending dust and gravel flying in all directions. Just as abruptly, the
sonic-technology orchestra silenced. Then the musician-builders readied
another stone on the ground and repeated the same process.
In this way they hoisted up to the mouth of the cave between five and six
blocks per hour. Occasionally a stone block would land on the ledge with too
much force and consequently shatter. Then the monks working above would
clear the rubble from the cave's entrance by pushing the pieces out and over
the edge, down to the meadow far below.
Kjellson withheld the doctor's name. Also, the date of the event-attributed
to the 1920s or 1930s-is not given. Still, the meticulousness of the
testimony is quite persuasive. The elaborate detail of the doctor's account
makes for an exciting read. Those familiar with Tibetan Buddhism, however,
will not be surprised. They will recognize certain esoteric Tibetan
meditation practices of combined sonic and mental power. The actual
abilities are almost lost now, though knowledge of their existence still
lingers in the memories of monks today.
Next, Kjellson relays his conversation in 1939 with an Austrian filmmaker
named Linauer. The man declared to Kjellson that during his travels in Tibet
during the 1930s, monks showed him a special gong and stringed instrument.
He watched as the two musical devices were used to render stones weightless
through sound. Their combined sonic effect enabled a monk to lift one of the
stones with just one hand. The monks informed Linauer that their little
demonstration was a glimpse into the way their ancestors constructed
defensive walls throughout Tibet. Moreover, they told him (though not
showing him) that their sonic techniques could dissolve or disintegrate
matter.
Normally, the monks explained, they would never allow a foreigner to witness
any of their prowess. They feared that if their ancient technology ever
reached the West, it would be abused for negative purposes. Hand in hand
with their mystic knowledge was the solemn responsibility to guard its
secrets from destructive societies.
Turning to the Vedic presentations of mystic powers, we will find a security
measure of a different sort. The Vedic accounts clearly delineate mystic
powers far surpassing the lost wonders of Tibet. Simultaneously, the Vedic
texts clearly explain that the deprived and depraved humans of today lack
the longevity, intelligence, and austerity necessary to develop these
techniques. Therefore, no need to hide the information-humans today can
neither use it nor abuse it.
Sonic Knowledge, Not Stone And Bone
Monuments, temples, and cities of stone are a delight for the educated eye.
The ancient edifices-still standing or in ruins-fill our eyes. What's more,
we can kick stone, and handle it with our fingers. When we turn to
understanding the Vedic age, however, we have no huge stone structures to
aid our speculations. Nor have archaeologists uncovered telltale bones that
allow a reconstruction of Vedic history.
To the contrary, the Vedic treasure is knowledge. It is a colossal bank of
information both terrestrial and extraterrestrial, both material and
nonmaterial. The immense megaliths of knowledge are accessed through oral
transmission and written texts. We might long for the day when the mystery
of writing in ancient India becomes completely solved. But Vedic
contemporary teachers do not hold their breath. They accept that the
knowledge of the Vedas-whether as written symbols or spoken word-is a body
of information with a sonic origin beyond what humans can trace.
The Vedic information-bank handles timespans of billions of years with
casual aplomb. From its vast perspective, the affairs of modern humans are
puny and stunted. The irritating yet pygmy-ish trends of recent millennia
are but a speck of dust in the conscious eye of eternity.
Why not take the Vedic knowledge as it is, and try to enter it according to
its own precepts and methodology? Perhaps if we moderns would treat the
Vedic knowledge as a towering monument of stone left for our benefit, we
could derive immense advantages. Unfortunately, the majority is sure that
the Vedic descriptions of paranormal technology are just vivid imagery. The
word imagery currently reigns as our polite equivalent for fantasy. In this
way, convinced that the Vedas contain scant definitive knowledge, many
scholars devote their short lifetime to only microscopic linguistic analysis
of the texts. Could they be missing the forest for the trees?

(...)

21   al-Mas'udi, quoted as an appendix in Colonel R. W. Howard,
Operations Carried on at the Pyramids of Gizeh in 1837, vol. 2 (London:
James Fraser, 1840), p. 325.
22   For an amplified description, see Collins, Gods of Eden, pp. 35-37.
23   al-Mas'udi, no fool, is known by later historians as "the Herodotus
of the Arabs"-a title considered "not unjust" by Arab scholar Reynold A.
Nicholson, A Literary History of the Arabs (Cambridge: Cambridge University
Press, 1956), p. 353.
24   John Bierhorst, The Mythology of Mexico and Central America (New
York: William Morrow & Co., 1990), p. 8.
25   J. Eric Thompson, Maya History and Religion (Norman, Okla.:
University of Oklahoma, 1970), pp. 340-41.
26   Harold Osborne, Indians of the Andes: Aymaras and Quechuas (London:
Routledge and Keegan Paul, 1952), p. 64.
27   Francisco de Avila, "A Narrative of the Errors, False Gods, and
Other Superstitions and Diabolical Rites in Which the Indians of the
Province of Huarochiri Lived in Ancient Times," in Narratives of the Rites
and Laws of the Yucas, vol. 48, trans. and ed. Clemens R. Markhem (London:
Hakluyt Society, 1873), p. 124.
28   Harold Osborne, South American Mythology (London: Paul Hamlyn,
1968), p. 76.
29   Horace, Odes and Epodes, trans. C. E. Bennett, (London: William
Heinemann, 1914), 3. ode 11. 2. 1-4; Ars Poetica, ed. Augustus S. Wilkins
(London: Macmillan, 1971), 2. 394-96.
30   "Pausanias," Encyclopaedia Brittanica CD-ROM, 1998.
31   Pausanias, Description of Greece: Boeotia, trans. W. H. S. Jones, 5
vols. (London: William Heinemann, 1935), vols 7-8.
32   Apollonius Rhodius, The Argonautica trans. R. C. Seaton, (London:
William Heinemann, 1919), 1. 735-41.
33   Kjellson's book Forsvunnen teknik (1961) has not been translated
from Swedish to English. The information presented derives from a Danish
translation, published in 1974 by Nihil, Copenhagen. The Danish title is
Forsvunden Teknik. For the Tibetan information in that edition, see pp.
49-56. For an English presentation of the relevant passages in the Danish
edition, see Collins, Gods of Eden, pp. 66-72.

HERI editor - náhrada Wordu od mladého tuzemského programátora

http://herisoft.ic.cz/

http://www.bhaktivedantacollege.org/bvc_site/resources_services/articles/pdf_articles.html

hlavní autor - Šjámasundara dás
hlavní téma - jyotiSa

ASVAMEDHA has been translated as horse sacrifice as referred above by
Jha and the conclusions drawn accordingly and this has been the root
cause of varied wrong interpretations and in order to illustrate its
scope and meaning the following is stated:

At the sight of words 'asvamedha, gomedha, purushmedha, ajmedha' there
is a general tendency to interpret it to denote as
hinsa/sacrifice/killing. 'Medha' word's verb or dhatu is 'medhri'.
'medhrisangame hinsayam cha' i.e. to enhance pure intellect, to
inculcate love and integration among the people and also hinsa i.e.
killing (this dhatu conveys these three meanings). But it does not
always mean killing or sacrifice and in Sanskrit no literal
translation will do where a particular word carries varied meanings
and it has to be applied judiciously and thoughtfully keeping in view
the context of the text. The words 'purushmedha' and 'nriyajna' are
synonyms. In Manusmriti the word 'nriyajna' has been defined
as 'nriyajnoatithipoojanam' (Manusmriti 3.70). It means the pooja or
honour of the guests. If we take the meaning of the root 'medhri' as
sangamanarth it will come to be interpreted as to organize the people
for virtuous deeds or to enhance the love and equanimity among them
i.e. it would be 'nriyajna' or 'purushmedh'. It may be pertinent to
mention here that 'nrimedha' is a risi of some vedic hymns of
Samveda. It can never mean the one who kills or sacrifices the human
beings. Consequently, the terms followed by medha always do not
signify killing/sacrifice and therefore the interpretations made by
the Western scholars are utterly wrong and unacceptable.

In Shatpath Brahmana (13.1.6) it is stated "Rashtram va asvamedhah"
i.e. asvamedha means to manage or run the affairs of the rashtra
(country) in a befitting manner.

In the Shantiparva of Mahabharata (3.336) there is mention of
asvamedha of the king Vasu in which numerous risis and learned men
participated. In this context it is clearly mentioned "n tatra
pashughato-abhoot" i.e. there was no killing of any animal. Further in
this Parva at 3.327, the following is stated in context with
'ajamedh':

Ajairyajneshu yashtavyamiti vai vaidiki shruti
Ajasanjnani beejani chhaganno hantumarhatha
Naishah dharmah satam devah yatra vadhyeta vai pashuh

It means that whenever it is stated to use aja for performance of
yajna, it means the seeds called 'aja' have to be used. Here it does
not mean a goat. It is not proper to kill goats and it does not
behoove the virtuous people to indulge in killing of the animals.

Sw. Dayanand Saraswati in his book "An introduction to the Vedas" at
p. 448-449 states that God is Jamadagni i.e. Ashvamedha. An empire is
like a horse and the subjects like other inferior animals. As other
animals, the strength, so the subjects are weaker than the state
assembly. The glory and splendour of an empire consists in wealth,
gold etc. and in administration of justice". (Shatpath Brahmana
XIII.2.2.14-17) It is further stated that God's name is Ashva also
because He pervades the whole universe (ashva comes from the root
'ash' which means to pervade).

The above derivations call for our cautious approach and take upon
ourselves the task of removing the mist caused by misinterpretations
to see the truth which can be one and only one and feel proud of our
heritage.

Rakshabandhan: 7th Bhadrapada, 2059
22nd August, 2002

(To be continued)

(The author expresses his gratitude to Shri Bharat Bhushan Vidyalankar
for his guidance, encouragement and valuable suggestions in
compilation of the write-up)


* It was February, 1835, a time when the British were striving to take
control of the whole of India. Lord Macaulay, a historian and a
politician, made a historical speech in the British Parliament,
commonly referred to as The Minutes, which struck a blow at the
centuries old system of Indian education. His words were to this
effect: I have traveled across the length and breadth of India and I
have not seen one person who is a beggar, who is a thief. Such wealth
I have seen in this country, such high moral values, people of such
calibre, that I do not think we would ever conquer this country,
unless we break the very backbone of this nation, which is her
spiritual and cultural heritage, and, therefore, I propose that we
replace her old and ancient education system, her culture, for if the
Indians think that all that is foreign and English is good and greater
than their own, they will lose their self-esteem, their native
self-culture and they will become what we want them, a truly dominated
nation.

(Source: The Awakening Ray, Vol. 4 No. 5, The Gnostic Centre)
Reproduced in Niti issue of April, 2002 at p. 10 - a periodic
publication of Bharat Vikas Parishad, Delhi.

Bibliography

Dayanand Saraswati. An introduction to the Vedas; translated from the
original Sanskrit by Ghasi Ram. 3rd edn. Delhi, Sarvadeshik Arya
Pratinidhi Sabha, 1998.

Bharat Bhushan Vidyalankar. Vedon ke sambandh men bharant dharnayen
- mss. Delhi, 2002. 11pp.

Rgveda Samhita with English translation by Swami Satya Prakash
Sarasvati and Satyakam Vidyalankar. Delhi, Veda Pratishthana, 1977.

The Rigveda with Maharishi Dayananda Saraswati's Commentary.
Translated into English by Acharya Dharam Dev Vidya Martanda.
Delhi, Sarvadeshik Arya Pratinidhi Sabha, 1974.

Rgveda: Hindi Bhashya pratham mandal by Maharishi Dayanand Saraswati.
Delhi, Sarvdeshik Arya Pratinidhi Sabha, 1972.

Rgveda Samhita: Sanskrit text, English translation and notes according
to translation of H.H. Wilson and Bhasya of Sayanacarya edited and
revised with exhaustive introduction and notes by Ravi Prakash Arya
and K.L. Joshi. Delhi, Parimal Publications, 1997. 4 vols.

Vidyanand Saraswati. Aaryon ka aadi desh aur unki sabhyata. Delhi,
Arya Prakashan,2002

{Author is a former Librarian of Indian National Science Academy, New
Delhi. Presently up-pradhan of Aryasamaj, C Block, Janakpuri,New
Delhi. Postal Address: C2A/58, Janakpuri, New Delhi-110058. Telephone:
5525128}

ANNEXURE:

The synopsis on the jacket of the book entitled 'The myth of the holy
cow' by D.N. Jha reads as follows: "The growth of religious
fundamentalism in India is symbolized by the existence of a BJP
government committed to the Hindutva. There is growing pressure to
declare the cow a sacred, national animal and to ban its slaughter.
The Myth of the Holy Cow is an illuminating response to this crazed
confessionalism. It challenges obscurantist views on the sanctity of
the cow in Hindu tradition and culture. Dwijendra Narayan Jha, a
leading Indian historian, argues that beef eating played an important
part in the cuisine of ancient India, long before the birth of Islam.
It was very much a feature of the approved Brahmanical and Buddhist
diet. The evidence he produces from a variety of religious and secular
texts is compelling. His opponents, including the current government
of India and the fundamentalist groups backing it, have demanded that
the book should be ritually burned in public. It has already been
banned by the Hyderabad Civil Court and the author's life has been
threatened."

Subject: [world-vedic] Fwd: Clouds over understanding of the Vedas
Date: Wed, 28 Aug 2002 23:34:15 +0000
From: "Vrn Davan" <vaidika1008@hotmail.com
Reply-To: vediculture@yahoogroups.com
To: vediculture@yahoogroups.com

From: "Ashwini Kumar" <ashwini_kumarr@hotmail.com
Subject: Clouds over understanding of the Vedas
Date: Tue, 27 Aug 2002 22:23:16 -0400


CLOUDS OVER UNDERSTANDING OF THE VEDAS

B.D.UKHUL

The Myth of the Holy Cow by D.N. Jha published by Verso, London, 2002
is the most damaging book in its contents since the sole intention of
the author has been to prove that all ancient Hindu scriptures
particularly the Vedas and Shatpath Brahmana etc. uphold beef-eating
and this has been the way of life of the Aryans who were our ancestors
since the term Hindu came to be introduced much later. The author has
cited references from the Vedas, Brahmanas, Upanishads etc. to prove
his thesis which perhaps he chose to be the sole mission of his life
even though he comes from a Brahmin family and he has dedicated his
so called prestigious book to his kin in Rajrani (a symbol of
motherhood). Aryans revered cow as a mother and it is really an irony
that a son of Bharat has taken immense pains to prove something which
is far from truth and also it injures the sentiments of millions of
Hindus and in order to demolish his thesis an effort is being hereby
made to trace each and every reference cited by him in the book and
reveal the truth and nothing but the truth. To commence with,
citations quoted from the Rgveda are being dealt with beginning from
the very first Mandala of Rigveda.

It is beyond any doubt that the conclusions drawn by Mr. Jha are based
on wrong interpretations and the misleading commentaries by the
Western scholars and also the works of Indian scholars who got
patronage of the British rulers. Role of such scholars and their
mission to erase our heritage was under a well planned scheme to mould
the Indian mind into the Western thought and culture and create
conditions to cast off our past. Their mission was to spread
Christianity and the major players were Macaulay and Max Muller and
their correspondence and writings* will substantiate this submission.
Hereby it will also be revealed that these Western scholars could not
derive the right and intended spirit of our ancient Rishis and have
erred immensely. In the realm of the Vedic interpretation, we owe debt
to Swami Dayanand Saraswati (1825-1883), the founder of Aryasamaj who
took us back to the Vedas. His commentaries were based on the Nighantu
and Yaska's Nirukta and he thought deep and delved deep to arrive at
the rightful adhyatmik and yogic spirit of the mantras. The opinion of
a great saint-philosopher Sri Aurobindo Ghosh will be the most
pertinent to quote in this regard. "In the matter of Vedic
interpretation I am convinced that whatever may be the final complete
interpretation, Dayananda will be honoured as the first discoverer of
the right clues. Amidst the chaos and obscurity of old ignorance and
age long misunderstanding his was the eye of direct vision that
pierced to the truth and fastened on that which was essential. He had
found the keys of the doors that time had closed and rent asunder the
seals of the imprisoned fountains". AT THIS STAGE IT IS DESIRABLE THAT
WE APPROACH THIS IMPORTANT ASPECT TO ENDORSE AND ACCEPT THE RIGHTFUL
INTERPRETATIONS INSTEAD OF CLINGING TO DEFECTIVE LITERAL TRANSLATIONS
OF THE VEDAS WHICH ARE REVELATIONS BY THE ALMIGHTY GOD WHO BLESSED US
WITH THIS DIVINE KNOWLEDGE TO GUIDE OUR PATH SINCE THE VEDIC
REVELATION WAS SYNCHRONOUS WITH MAN'S FIRST APPEARANCE ON EARTH. How
can our creator prescribe offerings of his own creatures? After
independence, this aspect should have received due attention but it is
sad that this remained untapped and even the Sanskrit language came
under cloud when a Rajya Sabha nominated Christian member Frank
Anthony introduced a bill to drop this sacred language from the eighth
schedule of languages enshrined in the Indian constitution in 1977.
There is no doubt that some Western scholars did an appreciable job to
introduce the Vedas to the outside world which inspired the scholars
to learn Sanskrit to benefit from the treasure of wisdom of Vedic
Rishis but unfortunately, it followed a wrong path without application
of their inner mind or intellect as was done by the devoted disciple
of Swami Virajanand who was actually blind of eyes but he imparted
such vision and deep knowledge to Dayanand that he clung to the soul
and spirit of the Vedas and it is our bounden duty to follow this path
to understand the sacred words of God which can never be wrong and are
ever infallible.

In the context of the commentary/translation of the Vedas by Max
Muller it will be relevant to point out the opinion of Mr. Boulanger,
the editor of Russian edition of The Sacred Books of the East Series
as follows:

"What struck me in Max Muller's translation was a lot of absurdities,
obscene passages and a lot of what is not lucid."

"As far as I can grab the teaching of the Vedas, it is so sublime that
I would look upon it as a crime on my part, if the Russian public
becomes acquainted with it through the medium of a confused and
distorted translation, thus not deriving for its soul that benefit
which this teaching should give to the people".

In his book 'Vedic Hymns', Max Muller himself says: "My translation of
the Vedas is conjectural."

HEREUNDER the glaring difference in substance and the spirit of the
cited Suktas 162 and 163 of the first Mandala of Rigveda is
illustrated to establish that misinterpretation is at the root of this
problem. Each Sukta has its risi and devata; risi depicts 'drashta'
whereas devata depicts the subject matter which facilitates the
understanding of the mantras under respective Sukta.

Sukta 162-

Name of risi: Deerghatama
Name of devata: Mitradyo Lingokta (As per Sw. Dayanand)
: Deerghatama
: Ashva-stuti (As per translation of H.H. Wilson)

Sukta 163-

Name of risi: Deerghatama
Name of devata: Ashvo-agnirdevata (As per Sw.Dayanand)
: Deerghatama
: Ribhuganh (As per translation of HH Wilson)

The above implies that both the Suktas are in glorification of the
horse but our Western enthusiasts and Mr. Jha along with his Indian
ideals have even ignored the very basic lead and gone for crucifixion
of the spirit of mantras which is left to your esteemed judgement.

Sukta 162 has 22 mantras while Sukta 163 has 13 mantras. Mr. Jha
states that in the ashvamedha (horse sacrifice), the most important of
the Vedic public sacrifices, first referred to in the Rigveda in the
afore-stated Suktas (p. 31 of his book).

Sukta 162 in fact deals with the science of applying horse power
(automation) of the fire pervading in the form of energy.

No mantra supports sacrifice of horses. Of course the first mantra has
been translated by Max Muller in a wrong manner as follows:

"May Mitra, Varuna, Aryaman, Ayush, Indra, the Lord of Ribhus and the
Maruta not rebuke us because we shall proclaim at the sacrifice
virtues of the swift horse sprung from the god." (from History of
Ancient Sanskrit Literature). Similarly H.H. Wilson in his translation
based on the commentary of Sayanacarya states as follows:

"Let neither Mitra nor Varuna, Aryaman, Ayu, Indra, Ribhukshin, nor
the Maruts, censure us; when was proclaim in the sacrifice the virtues
of the swift horse sprung from the gods".

Transliterated version of this mantra is given below:

Ma no mitro varuno arymayurindro ribhuksha marutah parikhyan
Yadvajino devajatasya sapteh pravakshyamo vidathe veeryani

Maharishi Dayanand Saraswati in his Hindi commentary has rendered the
translation as follows:

We the performers of yajna in all seasons (vidathe) in the battle
field (yat) whose (vajinah) stormy (devajatasya) learned men and borne
out of the divine virtues (sapte) of the horse (veeryani) unique
performances (pravakshyamah) we shall describe (nah) the daring
performances of our horses (mitrah) friend (varunah) sublime (aryama)
the deliverer of justice (ayuh) the knower (indrah) the all-elevated
or aishvaryavan (ribhuksha) intelligent and (marutah) priests (ma,
pari, khyan) should never disregard these properties.

To easily grasp the spirit of mantra the following translation will be
helpful.

We shall describe here the energy generating virtues of the powerful
horses (planets), added with brilliant properties of the vigorous
force of heat. The learned never dispute these properties.

There is vast difference in the above quoted translations. Obviously
the wrong seeds were sown by Sayan and Mahidhar who were the ideals
adopted by the Western scholars, namely Max Muller, Griffith, Wilson
etc. Sw. Dayanand Saraswati in his book "An Introduction to the Vedas"
has adversely criticised on the commentaries of Sayan and Mahidhar in
context of some of their interpretations of the Vedic hymns. They
could be held responsible for the horrible and horrid interpretations
which suggest as if the Vedas were the texts to lay down the modes of
sacrifices. Is it not a tragedy for the Dharmacharyas/Sanskrit
scholars of this country that they also could not pursue the path
shown by Dayanand and got bogged down only in the rituals of worship
in the temples and no attention was paid to the sources of knowledge
which were the guiding principles of Aryans, our worthy ancestors and
sons of the mother India (Aryavrat) as the Vedas proclaimed man as
'amritasya putras' and we need to follow this path if we want to be
proud of our heritage and hold our head high or otherwise we are going
to be labelled with the legacy of butchers and animal killers who
desired to please different gods by various sacrifices performed in
the yajnas.

Eighth mantra of this Sukta is translated as follows:

The fleet of horses is controlled by holding of bridles and saddles
placed thereon. To make them strong, the grass and cereals are fed to
them. Likewise, the learned people control and regulate their power of
senses and taking nourishing diet.

Wilson's translation is as follows:

May the halter and the heel-ropes of the fleet courser, and the
head-ropes, the girths, and any other (part of the harness); and the
grass that has been put into his mouth; may all these be with you,
(horse), amongst the gods. (THIS IS NOTHING BUT LITERAL AND MECHANICAL
TRANSLATION BEREFT OF THE SUBSTANCE & SPIRIT OF THE MANTRA)

Ninth mantra was again wrongly interpreted by Max Muller, Wilson and
Griffith to translate the word 'kravishah' as the flesh. It is an
adjective of 'ashvasya' and derived from kramu-padavikshepe. Hence it
means 'the pacing horse' and not of the flesh. 'Shamituh' has been
translated by Prof. Max Muller and Wilson as of the immolator.
Griffith has translated it as 'of a slayer'. But etymologically
'sam-alochne' means 'to look at' (with love and peace) and should mean
'a person who looks at the living beings with love and peace and not
slayer'.

Twelfth mantra emphasizes on the qualities of the warrior and its
translation is as follows:

They who crave for the meat of a horse and declare the horse fit to be
killed should be exterminated. Those who keep the fast horse well
trained and disciplined deserve to be praised by us for the strength
of their character and perseverance. (IT CLEARLY DEMOLISHES THE THESIS
OF JHA AND PROVES THAT HE HAS MERELY QUOTED CITATIONS AND HARDLY CARED
TO LOOK AT THE ACTUAL TEXT BUT INSPIRED BY THE FOLLOWING TRANSLATION
OF WILSON):

"Let their exertions be for our good who watch the cooking of the
horse; who say, it is fragrant; therefore give us some: who solicit
the flesh of the horse as alms." (WHAT AN IMMENSE DAMAGE TO THE SPIRIT
OF THE MANTRA).

Mantras 13 to 19 deal with the theme of horse or automation power
while 20 to 22 are devoted to the benefits of Yoga exercises and an
ideal life.

Sukta 163

This Sukta deals with various attributes of learned person, Agni,
science & technology. There are references to the horse to illustrate
its unique qualities of its immense energy likened to Agni (fire),
intelligence, bravery and inbuilt attributes which are at par with
those of the men of wisdom. Perusal of some mantras will bring home
this point.

First mantra includes or rather ends with 'arvan' and this word
denotes as per Y.v. 29.12 vigyanvan athva ashvaiv veguvan vidvan = O
learned person active like the horse.

Second mantra includes the term 'surat ashvam' which means the fast
moving Agni i.e the fire which enables a speedy locomotion.

Third mantra includes the term 'adityah arvan' and here it means the
sun which is all pervading. 'Arvan' means sarvatrapraptah = pervading
all. This term was wrongly translated by Prof. Wilson, Griffith and
others, while both admit in the notes that Yama means Agni, Aditya -
Sun and Trita - Vayu. How can horse be identified with Agni (fire),
sun and the air etc. none has cared to justify. To take 'arva' for
Agni, there is the clear authority of the Taittiriya Brahmana.
(I.36,4).

Fourth mantra includes the word 'arvan' where it is used to mean the
learned and wise people.

Eighth mantra includes the word 'arvan' through which the mighty and
active person has been likened to the horse who bears such
characteristics.

Ninth mantra includes the word 'arvantam' which means vegavantam agnim
ashvam = the rapid horse in the form of Agni (fire, electricity etc.)

Tenth mantra includes the word 'ashva' where it means the bright swift
horses in the form of fire, air, water etc.

Eleventh mantra includes the word 'arvan' and the following
translation of this mantra will endorse our stand that the unique
qualities of the horse are emphasized in Sukta 163:

"O brave person! You are active like a horse, your body is like a
swift vehicle, your mind is like the wind in motion. Your sublime
actions are initiated from the proper use of fire and electricity.
These are spread in all directions like the hoary creatures in the
forests". One can see that this mantra is in praise of highly skilled
technicians.

Wilson's translation reads as follows:

"Your body, horse, is made for motion, your mind is rapid (in
intention) as the wind: the hairs (of your mane) are tossed in
manifold directions; and spread beautiful in the forests." (ANOTHER
EXAMPLE OF MECHANICAL TRANSLATION)

Twelfth mantra includes the term 'vajyarva' which means Agni
swift (vegavan) like a horse and here in this mantra use of Agni is
highlighted.

Thirteenth and the last mantra of this Sukta contains the word 'arvan'
where it means agnyadashvan = horses in the form of fire, electricity
etc.

Hare Krišna Michale,

dík za ocenění. Nemusíš mi vykat.

Jde v originále skutečně o krávu a ne např. o vodního buvola? Konkrétní citace sanskritu by pomohla. Kráva je totiž v sanskritu nazývána aghnya, tj. ta, která nesmí být zabita. To je celkem jasný argument.

http://en.wikipedia.org/wiki/Cattle_in_religion

Z tradičního pohledu na historii by naopak v mladší době zabití krávy prošlo snáze, protože po začátku Kalijugy v Indii (a nejen tam) dharma postupně upadala. Úpadek urychlili muslimové a pak Britové, kteří pojídání masa, zvl. kravského, propagovali jako zbraň proti následovníkům védské kultury.

http://akincanaforum.eponym.com/blog/_archives/2007/3/12/2798182.html

Pokud vím, tak tezi, že ve starých dobách se hovězí maso jedlo, zastávají pro-dalitští akademici jako D.N. Jha (viz článek níže), kteří nemohou přijít tradicionalistům na jméno. Jestli ji přebrali od západních indologů nebo naopak, popřípadě ji  obě strany zastávají nezávisle, netuším. Hovoří však proti nim výroky jako jsou tyto:

"The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies, Who steals the milch-cow's milk away, O Agni,—tear off the heads of such with fiery fury." (Rgveda 10.87.16, trans. Ralph Griffith)

"The slaughter of an innocent, O Krityaa, is an awful deed. Slay not cow, horse, or man of ours." (Atharva Veda 10.1.29, trans. Ralph Griffith)

> nelze dávat do diskuzního protikladu výroky upavéd a Védánty. To by musela být mezi nimi nějaká podobnost či spojitost.

http://www.veda.harekrsna.cz/encyclopedia/ayurvedanta.htm

Tento článek naopak uvádí zajímavou paralelu. Cíl aparA vidyi je ukazovat směr k parA vidyi.

Hari Hari.

Ts Honza

Hare Krišna Michale,

pokusím se navázat na Kasyovu odpověď a rozvést ji.

Doufám, že zvolený přepis sanskritu - Harvard-Kyoto, HK, Hare KRSNA - nepůsobí příliš rušivě.
http://en.wikipedia.org/wiki/Devanagari_transliteration#Transliteration_Comparison

Ayurveda patří spolu s gandharvavedou (hudba a tanec), dhanurvedou (vojenství) a sthApatyavedou (architektura) mezi Upavedy (též upANga). Tyto se řadí do kategorie aparA vidyA, poznání vztahující se k hmotné realitě (tomuto světu). Další kategorií je parA vidyA, poznání vztahující se k duchovní realitě (duchovnímu světu). Podle MuNDaka UpaniSady 1.1.4–5 patří Vedy a VedANgy mezi aparA vidyu.

dve vidye veditavya iti, ha sma yad brahma-vido vadanti—parA caivAparA ca. tatrAparA Rg-vedo yajur-vedaH sAma-vedo ‘tharva-vedaH ZikSA kalpo vyAkaraNaM niruktaM chando jyotiSam iti.
atha parA yayA tad akSaram adhigamyate.

"There are two kinds of educational systems. One deals with transcendental knowledge [parA vidyA] and the other with material knowledge [aparA vidyA]. All the Vedas — the Rg Veda, Yajur Veda, SAma Veda and Atharva Veda, along with their corollaries, known as ZikSA, kalpa, vyAkaraNa, nirukta, chanda and jyotiSa — belong to the inferior system of material knowledge [aparA vidyA]. By parA vidyA one can understand the akSara — Brahman or the Absolute Truth."

PrasthAna trayya (UpaniSady, BhagavadgItA/BG a VedAntasUtra/Vs) tedy patří mezi parA vidyu. To platí i pro ZrImad BhAgavatam jako autorův komentář k Vs. BG popisuje systém triguNa, z něhož Ayurveda odvozuje systém tridoSa. Podle triguNy lze kategorizovat vše v hmotném světě. Proto 'Prabhupáda poměrně striktně trval na nejedení masa a považoval to za stěžejní i při hodnocení lidí a kultur.'

> ...když už musí někdo jíst maso, tak ať pouze ze zvířat uhynulých přirozenou smrtí. Obě dvě tyto Prabhupádovo tvrzení jsou v přímém rozporu s Charaka Samhitou, která maso z hlediska lékařského v mnohých případech doporučuje i pro běžnou konzumaci a mezi maso nevhodné ke konzumaci řadí zrovna maso z uhynulých zvířat přirozenou smrtí.

Důvodem je ahiMsA, princip nenásilí, který je na vyšší úrovni než pokyny Ayurvedy. V BG 13.8 je řazen mezi poznání (jJAna), zatímco zabíjení (to, které je v rozporu s dharmou) je naopak typické pro tamo guNu. (BG 14.18, ZrImad BhAgavatam 5.26.*)

> Zároveň musím ovšem Prabhupádu obhájit pakliže, jak také lze najít v jeho citacích, hnutí, které budoval, je vlastně obnovou bráhmanské kasty a pravidla, která aplikuje pro toto hnutí jsou pravidla pro bráhmany, ovšem zase snaha o globální rozšíření takového hnutí v rámci celé společnosti, mi přijde pak trochu nepřirozená, protože pak by se jak poslouží přirovnání s Rgvédy k tělu, společnost skládala jen z hlavy, což by zřejmě také nebylo zcela v pořádku.

PrabhupAda chtěl ustanovit varNAZramu, počínaje tzv. daivI (duchovní) varnAZramou v rámci jeho hnutí, kde se ode všech očekává následování standardu brAhmaNské varNy, protože vaiSNava je automaticky brAhmaNa a je mu nadřazen (viz BhaktisiddhAnta SarasvatI ThAkura, BrAhmNa and VaiSNava). Pro ostatní lidi dharmaZAstry definují standardy nižší. Je známo, že kSatriyové, vaiZyové a ZUdrové maso ve védských dobách jíst mohli, ovšem za dodržování předpisů písem (s regulujícím a omezujícím účelem). Řadí se totiž do vareN v rajo a tamo guNě. Naopak jJAna pochází ze sattvy (BG 14.17) a je standardem brAhmaNů a vaiSNavů. PrabhupAda proto prohlásil: "Ten, kdo jí maso, nemůže poznat Boha." (přednáška, Šrímad Bhágavatam, 28.5 1976, Honolulu, Hawaii)

> Jinak v Charaka Samhitě také nalezneme příkaz k nejedení masa, ovšem ten se týká studentů a samotných lékařů této vědy.

Jistě, očekává se od nich sattvický standard. Lékař musí být na vyšší úrovni (jJAna, guNa) než pacient, jinak by těžko mohl léčit. (Toto se však na Západě bohužel nenásleduje, tak jako mnoho jiných věcí.)

> Jaký je váš názor na to, že přísně vegetariánská sattvická strava, může být pro některý typ lidí, který na to nejsou připraveni, nebo jsou oslabení a nemocní dle významného né-li stěžejního spisu, přímo životu nebezpečná či nevhodná

Je pravda, že lidé v nižších guNách přecházející na >vyváženou< vegetariánskou stravu mohou mít zpočátku problémy, ale ty časem přejdou. Nejsem lékař a nevím o žádném případu úmrtí nebo ohrožení života. Pokud by se jednalo o >nevyváženou< vegetariánskou stravu pro nemocného, výsledek nelze odhadnout, zvláště při delším podávání. Dlouhodobé stravování takovou nevhodnou stravou nutně způsobí zdravotní problémy, zvlášť pokud není spojeno s celkově zdravým životním stylem. Někteří z těchto lidí se pak vracejí k masu a vegetariánství zavrhují, popřípadě proti němu i brojí. Nechápou, že problém není ve vegetariánství, ale v jejich neznalosti (ajJAna).

Na závěr chci podotknout, že být vegetariánem ani brAhmaNem není skutečný cíl Véd. Tím je Para Brahman, KRSNa (BG 10.12, 15.15). HRSIkeNa HRSIkeZa sevanaM bhaktir ucyate. (NArada-paJcarAtra)

Doufám, že to takhle pomůže. Hari Hari.

Ts Honza

Hare Krišna Karle,

:1.) Je Murugan (Kartikeya) Brahmacari nebo ne ?

Podobné je to s Ganéšem, další Šivovou expanzí. Některé tradice ho považují za brahmačárího a jiné ne. Vysvětlení by mohlo znít, že se jedná o jeho různé aspekty.

:2.) Jak je znamo tak Kartikeya v pripade, ze dojde k nejakemu konfliktu mezi Polobohy a Demony, tak se stava "Šéfem" armady Polobohu.

Ne vždy, často dévy vede Indra.

:Kdysi jsem patral za ucelem zjistit jaka je dalsi hierarchie co se tyce vojenskych podrizenych Murugana a nekde (opet si nepamatuji kde - jestli Purany nebo Tamilske pribehy) jsem tehdy obdrzel informaci, ze mezi hlavni vojaky Kartikeyi (jakasi osobni druzina) patri devet bratru, z nichz nejstarsi se jmenuje Veerabahu. Co toto tema, je schopen mi ho nekdo osvetlit ?

Zmínky o nich lze vyguglovat, ale konkrétní zdroj bohužel neporadím. Zkus  napsat do nějakého Muruganova chrámu, který má webstránku.

Hari Hari.
Ts Honza

Podle Gítá Mahátmji z Padma Purány čtení zvláště 3., 7. a 8. kapitoly Bhagavadgíty a věnování výsledku tohoto čtení v mysli dané osobě jí pomáhá dostat se z její nepříjemné pozice. Více (angl.):
http://www.veda.harekrsna.cz/encyclopedia/dying.htm
http://www.veda.harekrsna.cz/bhaktiyoga/issues.htm#3
 

Hare Krišna všem,
před časem mě Kasya Prabhu zval na toto fórum, ale z nedostatku času jsem nemohl vyhovět. Působil jsem aktivně na jiných fórech, kde bylo dost rušno. Teď se to uklidnilo, takže jsem si řekl, že sem zavítám a pokusím se přispět podle svých možností. S kolegou Jadukuléšvarou P. (nyní trvale v Májápuru) jsme kdysi založili VEDu (link v profilu), kterou se snažím stále aktualizovat a rozšiřovat. Česká sekce je poměrně malá, protože jsem nenašel překladatele (jeden článek přeložil bh. Ondra H.). Pokud se někdo hlásí dobrovolně, budu rád.
Něco k mé maličkosti: V tomto životě jsem se narodil v Praze a s jakoustakous bhaktijogou začal v 1992. Po dokončení VŠ jsem byl na civilce, kde jsem začal se svou službou v českém BBT. Poté jsem strávil čtyři roky v NE-BBT ve Švédsku a od 1999 pokračuji v Praze. Na internetu se snažím smysluplně působit od roku 1997. Trochu o tom píšu na VEDě, sice anglicky, ale gugl to určitě zvládne přeložit.
Dotazy se pokusím zodpovědět. Hari Hari.