tag:blogger.com,1999:blog-85972662981445097752024-03-13T03:44:57.020-07:00ChipurileAnonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.comBlogger760125tag:blogger.com,1999:blog-8597266298144509775.post-87597617569328911102018-05-26T13:16:00.001-07:002018-05-26T13:16:43.950-07:00Krishna said<h3 align="center">
SECTION CXLV</h3>
"Sanjaya said, 'Hearing the twang, resembling the loud call of Death himself or the frightful peal of Indra's thunder, of Dhananjaya's bow, while he stretched it, that host of thine, O king, anxious with fear and exceedingly agitated, became like the waters of the sea with fishes and <i>makaras</i> within them, ruffled into mountain-like waves and lashed into fury by the hurricane that arises at the end of the <i>Yuga</i>. Then Dhananjaya, the son of Pritha, careered in battle in such a way that he was seen at the same time to be present in all directions, displaying his wonderful weapons. Indeed, so light-handed was the son of Pandu that we could not mark when he took out his shafts, O king, when he fixed them on the bow-string, when he stretched the bow, and when he let them off. Then the mighty-armed one, O king, excited with wrath, invoked into existence the invincible <i>Aindra</i> weapon, frightening all the Bharatas. Hundreds and thousands of blazing shafts of fiery mouths, inspired by <i>mantras</i> with the force of celestial weapons, flowed from it. With those shafts resembling fire or the rays of the sun, coursing with fierce impetuosity, the welkin became incapable of being<br />
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gazed at, as if filled with flashing meteors. Then that darkness which had been caused by the Katirava with their arrows, which was incapable of being dispersed even in imagination by others, the son of Pandu, careering around and displaying his prowess, destroyed by means of those shafts of his that were inspired by means of <i>mantras</i> with the force of celestial weapons, like the sun himself speedily dispersing at dawn of day the darkness of night by means of his rays. Then the puissant Arjuna, with those blazing shafts of his, sucked the lives of thy warriors like the summer sun sucking with his hot rays the waters of tanks and lakes. Indeed, showers of shafts endued with the force of celestial weapons, (shot by Arjuna) covered the hostile army like the rays of the sun covering the earth. Other arrows of fierce energy, sped (by Dhananjaya), quickly entered the hearts of (hostile) heroes, like dear friends. Indeed, those brave warriors that came in that battle before Arjuna, all perished like insects approaching a blazing fire. Thus crushing the lives of his foes and their fame, Partha careered in that battle like Death in embodied form. Heads decked with diadems, massive arms, adorned with <i>Angadas</i>, and ears with ear-rings of the foes, Partha, cut off with his shafts. The arms, with spears, of elephant-riders; those, with lances, of horsemen; those, with shields, of foot-soldiers; those with bows, of car-warriors; and those, with whips and goads, of charioteers the son of Pandu cut off. Indeed, Dhananjaya looked resplendent with his shafts of blazing points that seemed to constitute his rays, like a blazing fire with incessant sparks and rising flames. The hostile kings, mustering all their resolution, could not even gaze at Dhananjaya, that foremost of all bearers of arms, that hero equal to the chief of the gods himself, that bull among men, seen at the same time in all directions on his car, scattering his mighty weapons, dancing in the tract of his car, and producing deafening sounds with his bowstring and palms, and resembling the midday sun of scorching rays in the firmament. Bearing his shafts of blazing points, the diadem-decked Arjuna looked beautiful like a mighty mass of rain-charged clouds in the season of rains decked with a rainbow. When that perfect flood of mighty weapons was set in motion by Jishnu, many bulls among warriors sank in that frightful and unfordable flood. Strewn with infuriated elephants whose trunks or tusks had been cut off, with steeds deprived of hoofs or necks, with cars reduced to pieces, with warriors having their entrails drawn out and others with legs or other limbs cut off, with bodies lying in hundreds and thousands that were either perfectly still or moving unconsciously, we beheld the vast field, on which Partha battled, resembled the coveted arena of Death, O king, <a href="http://www.sacred-texts.com/hin/m07/errata.htm#77">enhancing</a> the terrors of the timid, or like the sporting ground of Rudra when he destroyed creatures in days of old. Portions of the field, strewn with the trunks of elephants cut off with razor-headed arrows, looked as if strewn with snakes. Portions, again, covered with the cut-off heads of warriors, looked as if strewn with garlands of lotuses. Variegated with beautiful head-gear and crowns, <i>Keyuras</i> and <i>Angadas</i> and car-rings with coats of mail decked with gold, and with the trappings and other<br />
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ornaments of elephants and steeds, and scattered over with hundreds of diadems, lying here and there, and the earth looked exceedingly beautiful like a new bride. Dhananjaya then caused a fierce and terrible river full of fearful objects and enhancing the fear of the timid, to flow resembling the Vaitarani itself. The marrow and fat (of men and animals) formed its mire. Blood formed its current. Full of limbs and bones, it was fathomless in depth. The hairs of creatures formed its moss and weeds. Heads and arms formed the stones on its shores. It was decked with standards and banners that variegated its aspect. Umbrellas and bows formed the waves. And it abounded with bodies of huge elephants deprived of life, and it teemed with cars that formed hundreds of rafts floating on its surface. And the carcases of countless steeds formed its banks. And it was difficult to cross in consequence of wheels and yokes and shafts and <i>Akshas</i> and <i>Kuveras</i> of cars, and spears and swords and darts and battle-axes and shafts looking like snakes. And ravens and <i>kankas</i> formed its alligators. And jackals, forming its <i>Makaras</i>, made in terrible. And fierce vultures formed its sharks. And it became frightful in consequence of the howls of jackals. And it abounded with capering ghosts and <i>Pisachas</i> and thousands of other kinds of spirits. And on it floated countless bodies of warriors destitute of life. Beholding that prowess of Arjuna whose visage then resembled that of the Destroyer himself, a panic, such as had never occurred before, possessed the Kurus on the field of battle. The son of Pandu, then, baffling with his weapons those of the hostile heroes, and engaged in achieving fierce feats, gave all to understand that he was a warrior of fierce feats. Then Arjuna transgressed all those foremost of car-warriors, like the midday sun of scorching rays in the firmament, no one amongst the creatures there could even look at him. The shafts issuing out of the bow <i>Gandiva</i> of that illustrious hero in that battle, seemed to us to resemble a row of cranes in the welkin. Baffling with his own the weapons of all those heroes, and showing by the terrible achievements in which he was engaged that he was a warrior of fierce feats. Arjuna, desirous of slaying Jayadratha, transgressed all those foremost of car-warriors, stupefying them all by means of his shafts. Shooting his shafts on all sides, Dhananjaya, having Krishna for his charioteer, presented a beautiful sight by careering with great speed on the field of battle. The shafts in the welkin, by hundreds and thousands, of that illustrious hero, seemed to course incessantly through the sky. We never could notice when that mighty bowman took out his shafts, when indeed, that son of Pandu aimed them, and when he let them off. Then, O king, filling all the points of the compass with his shafts and afflicting all the car-warriors in battle, the son of Kunti proceeded towards Jayadratha and pierced him with four and sixty straight arrows. Then the Kuru warriors, beholding the son of Pandu proceeded towards Jayadratha, all abstained from battle. In fact, those heroes became hopeless of Jayadratha's life. Every one amongst thy warriors that rushed in that fierce battle against the son of Pandu, had his body deeply pierced, O lord, with a shaft of Arjuna. The<br />
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mighty car-warrior Arjuna, that foremost of victorious persons, with his shafts blazing as fire made thy army teem with headless trunks. <a href="https://www.blogger.com/null" name="fr_174"></a><a href="http://www.sacred-texts.com/hin/m07/m07142.htm#fn_174"><span style="font-size: xx-small;">1</span></a> Indeed, O king, thus creating a perfect confusion in thy host consisting of four kinds of forces, the son of Kunti proceeded towards Jayadratha, And he pierced the son of Drona. with fifty shafts and Vrishasena with three. And the son of Kunti mildly struck Kripa with nine arrows, and he struck Salya with sixteen arrows and Karna with two and thirty. And piercing the ruler of the Sindhus then with four and sixty arrows, he uttered a leonine shout. The ruler of the Sindhus, however, thus pierced by the wielder of <i>Gandiva</i> with his arrows, became filled with rage and unable to brook it, like an elephant when pierced with the hook. Bearing the device of the boar on his banner, he quickly sped towards Phalguna's car many straight shafts equipped with vulturine feathers, resembling angry snakes of virulent poison, well-polished by the hands of the smith, and shot from his bow drawn to the fullest stretch. Then piercing Govinda with three shafts, he struck Arjuna with six. And then he pierced the steeds of Arjuna with eight arrows and his standard also with one. Then Arjuna, baffling the keen arrows sped by the ruler of the Sindhus, cut off at the same time, with a pair of shafts, the head of Jayadratha's driver and the well-decked standard also of Jayadratha. Its stay cut off and itself pierced and struck with arrows, that standard fell down like a flame of fire. Meanwhile, the sun was going down quickly. Janardana then quickly addressed the son of Pandu and said, 'Behold, O Partha, the ruler of the Sindhus hath, by six mighty and heroic car-warriors, been placed in their-midst! Jayadratha also, O mighty-armed one, is waiting there in fear! Without vanquishing those six car-warriors in battle, O bull among men, thou wilt never be able to slay the ruler of the Sindhus even if thou exertest thyself without intermission. I shall, therefore, resort to <i>Yoga</i> for shrouding the sun. Then the ruler of the Sindhus will (in consequence) behold the sun to have set. Desirous of life, O lord, through joy that wicked wight will no longer, for his destruction, conceal himself. Availing yourself of that opportunity, thou shouldst then, O best of the Kurus, strike him. Thou shouldst not give up the enterprise, thinking the sun to have really set.' Hearing these words, Vibhatsu replied unto Kesava, saying, 'Let it be so.' Then Krishna otherwise called Hari, possessed of ascetic powers, that lord of all ascetics, having taken recourse to <i>Yoga</i>, created that darkness. Thy warriors, O king, thinking the sun to have set were filled with delight at the prospect of Partha's laying down his life. Indeed, thy warriors, not seeing the sun, were filled with gladness. All of them stood, with heads thrown backwards. King Jayadratha also was in the same attitude. And while the ruler of the Sindhus was thus beholding the sun, Krishna, once more addressing Dhananjaya said these words, 'Behold, the heroic ruler of the Sindhus is now looking at the sun, casting off his fear of thee, O foremost one among<br />
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the Bharatas! This is the hour, O mighty-armed one, for the slaughter of that wicked-souled wretch. Speedily cut off the head and make thy vow true.' Thus addressed by Kesava the valiant son of Pandu began to slaughter thy host with his arrows resembling the sun or fire in splendour. And he pierced Kripa with twenty arrows and Karna with fifty. And he struck Salya and Duryodhana each with six. And he pierced Vrishasena with eight arrows and the ruler of the Sindhus himself with sixty. And the mighty-armed son of Pandu, O king, deeply piercing with his arrows the other warriors of thy host, rushed against Jayadratha. Beholding him in their presence like a swelling fire with its tongue of flame outstretched, the protectors of Jayadratha were sorely puzzled. Then all the warriors, O king, desirous of victory bathed the son of Indra in that battle with torrents of arrows. Shrouded with incessant showers of arrows, the son of Kunti, that mighty-armed and unvanquished descendant of Kuru, became filled with rage. Then that tiger among men, <i>viz</i>., the son of Indra, desirous of slaughtering thy host, created a thick net of arrows. Then those warriors of thine, O king, thus slaughtered in battle by that hero, abandoned the ruler of the Sindhus in fear and fled away. And they fled away in such a manner that no two persons could be seen flying together. The prowess that we then beheld of Kunti's son was extremely wonderful. Indeed, the like of what that illustrious warrior then did had never been nor will ever be. Like Rudra himself slaughtering creatures, Dhananjaya slaughtered elephants and elephant-riders, horses and horse-riders, and (car-warriors and) car-drivers. I did not in that battle, O king, see a single elephant or steed or human warrior that was not struck with Partha's shafts. Their vision blurred by dust and darkness, thy warriors became perfectly cheerless and unable to distinguish one another. Urged on by fate and with their vital limbs cut open and mangled with shafts, they began to wander or, limp, or fall down. And some amongst them, O Bharata, became paralysed and some became deathly pale. During that terrible carnage resembling the slaughter of creatures at the end of the <i>Yuga</i>, in that deadly and fierce battle from which few could escape with life, the earth became drenched with gore and the earthy dust that had arisen disappeared in consequence of the showers of blood that fell and the swift currents of wind that blew over the field. So deep was that rain of blood that the wheels of cars sank to their naves. Thousands of infuriated elephants endued with great speed, O king, of thy army, their riders slain and limbs mangled, fled away, uttering cries of pain and crushing friendly ranks with their tread. Steeds destitute of riders and foot-soldiers also, O king, fled away, O monarch, from fear, struck with the shafts of Dhananjaya. Indeed, thy soldiers, with dishevelled hair and deprived of their coats of mail, with blood streaming out of their wounds, fled away in terror, leaving the field of battle. And some, deprived of the power of motion as if their lower limbs had been seized by alligators, remained on the field. And others concealed themselves behind and under the bodies of slain elephants Routing thy host thus, O king, Dhananjaya began to strike with terrible<br />
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shafts the protectors of the ruler of the Sindhus with his arrowy showers, Karna and Drona's son and Kripa and Salya and Vrishasena and Duryodhana. So quick was he in the use of weapons that no one could mark when Arjuna took out his arrows, when he fixed them on the bowstring, when he stretched---the bow and let them off. Indeed, while striking the foe, his bow was seen incessantly drawn to a circle. His arrows also were seen incessantly issuing out of his bow and scattered in all directions. Then cutting off Karna's bow as also of Vrishasena's, Arjuna felled Salya's driver from his niche in the car, with a broad-headed arrow. With many arrows that foremost of victors, <i>viz</i>., Dhananjaya, then deeply pierced in that battle Kripa and Aswatthaman, related as uncle and nephew to each other. Sorely afflicting those mighty car-warriors of thy army thus, the son of Pandu took up a terrible arrow of fiery splendour. Looking like the thunderbolt of Indra, and inspired with divine <i>mantras</i>, that formidable arrow was capable of bearing any strain. And it had been always worshipped with incense and garlands of flowers. Duly inspiring it (by <i>mantras</i>) with the force of the thunderbolt, that descendant, of Kuru, <i>viz</i>., the mighty-armed Arjuna, fixed it on <i>Gandiva</i>. When that arrow of fiery effulgence was fixed on the bowstring, loud shouts, O king, were heard in the welkin. Then Janardana, once more addressing Arjuna, quickly said, 'O Dhananjaya, quickly cut off the head of the wicked-souled ruler of the Sindhus! The sun is about to get at the mountain of <i>Asta</i>. Listen, however, to the words I say about the slaughter of Jayadratha. The father of Jayadratha is Vriddhakshatra known all over the world. It was after a long time that he got Jayadratha, that slayer of foes, for his son. (At the birth of the son) an incorporeal and invisible voice, deep as that of the clouds or of the drum, said unto king Vriddhakshatra. 'This thy son, O lord, amongst men in this world will become worthy of the two races (<i>viz</i>., the Solar and the Lunar) in respect of blood, behaviour, self-restraint and the other attributes. He will become one of the foremost of Kshatriyas, and will always be worshipped by heroes. But while struggling in battle, some bull among the Kshatriyas, some conspicuous person in the world, excited with wrath, will cut off this one's head.' That chastiser of foes, <i>viz</i>., the (old) ruler of the Sindhus, hearing these words, reflected for sometime. Overwhelmed with affection for his son, he summoned all his kinsmen and said, 'That man who will cause the head of my son to fall on the earth while the latter, struggling in battle, will be bearing a great burthen, I say that the head of that man will certainly crack into a hundred pieces.' Having spoken these words and installed Jayadratha on the throne, Vriddhakshatra, repairing to the woods, devoted himself to ascetic austerities. Endued with great energy, he is still engaged in the observance of the austerest of penances outside this very <i>Samantapanchaka</i>, O ape-bannered one! Therefore, cutting off Jayadratha's head in this dreadful battle, thou, O slayer of foes, shouldst, O Bharata, by thy fierce celestial weapon of wonderful feats, quickly throw that head decked with car-rings upon the lap of Vriddhakshatra himself, O younger brother of the son of the Wind-god! If thou fellest Jayadratha's head on<br />
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the earth, thy own head, then, without doubt, will crack into a hundred fragments. Aided by thy celestial weapon, do thee deed in such a way that the lord of earth <i>viz</i>., the old Sindhu king, may not know that it is done. Truly, O Arjuna, there is nothing in the three worlds which thou canst not achieve or do, O son of Vasava!' Hearing these words (of Krishna), Dhananjaya, licking the corners of his mouth, quickly shot that arrow which he had taken up for Jayadratha's slaughter, that arrow, <i>viz</i>., whose touch resembled that of Indra's thunder, which was inspired with <i>mantras</i> and converted into a celestial weapon, which was capable of bearing any strain, and which had always been worshipped with incense and garlands. That shaft, sped from <i>Gandiva</i>, coursing swiftly, snatched Jayadratha's head away, like a hawk snatching away a smaller bird from the top of a tree. Dhananjaya, then, with his shafts, sent that head along in the welkin (without allowing it to fall down). For grieving his foes and gladdening his friends, the son of Pandu, by shooting his shafts repeatedly at it, sent that head outside the limits of <i>Samantapanchaka</i>. Meanwhile, king Vriddhakshatra, the father of thy son-in-law, endued with great energy, was, O sire, engaged in his evening prayers. Decked with black locks and adorned with ear-rings, that head of Jayadratha was thrown upon Vriddhakshatra's lap, as the latter was saying his prayers in a sitting posture. Thus thrown on his lap, that head decked with car-rings, O chastiser of foes, was not seen by king Vriddhakshatra. As the latter, however, stood up after finishing his prayers it suddenly fell down on the earth. And as the head of Jayadratha fell down on the earth, the head of Vriddhakshatra, O chastiser of foes, cracked into a hundred pieces. At the sight of this, all creatures were filled with wonder. And all of them applauded Vasudeva and the mighty Vibhatsu.<br />
"After, O king, the ruler of the Sindhus had been slain by the diadem-decked Arjuna, that darkness, O bull of Bharata's race, was withdrawn by Vasudeva. Thy sons with their followers, O king, thus, came to know subsequently that the darkness, they had seen, had all been an illusion produced by Vasudeva. Even thus, O king, was thy son-in-law, the ruler of the Sindhus, having caused eight <i>Akshauhinis</i> to be slaughtered, himself slain by Partha of inconceivable energy. Beholding Jayadratha, the ruler of the Sindhus slain, tears of sorrow fell from the eyes of thy sons. After Jayadratha, O king, had been slain by Partha, Kesava blew his conch and that scorcher of foes, <i>viz</i>., the mighty-armed Arjuna also blew his; Bhimasena also, in that battle, as if for sending a message to Yudhishthira, filled the welkin with a tremendous leonine shout. Yudhishthira, the son of Dharma, bearing that tremendous shout understood that the ruler of the Sindhus had been slain by the high-souled Phalguna. With sounds of drums and other instruments he gladdened the warriors of his own army, and proceeded against the son of Bharadwaja from desire of battle. Then commenced, O king, after the sun had set, a fierce battle between Drona and the Somakas, that made the very hair stand on end. Desirous of slaying him, those mighty car-warriors after the fall of Jayadratha, fought with the<br />
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son of Bharadwaja, exerting themselves to their utmost. Indeed, the Pandavas, having got the victory by slaying the ruler of the Sindhus fought with Drona, intoxicated with success. Arjuna, also, O king, having slain king Jayadratha, fought with many mighty car-warriors of thy army. Indeed, that hero decked with diadem and garlands, having accomplished his former vow, began to destroy his foes like the chief of the celestials destroying the <i>Danavas</i>, or the sun destroying darkness.'Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-6705989624417517182018-04-25T12:16:00.001-07:002018-04-25T12:16:32.707-07:00Stoian G Bogdan - Flower Pussy<div style="text-align: center;"><iframe allowfullscreen="" frameborder="0" height="344" src="https://www.youtube.com/embed/a6ZUo-GSZxc" width="459"></iframe></div>Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-63175163906315741172018-04-17T15:00:00.000-07:002018-04-17T15:00:01.470-07:00"Narada said,
<hr />
<h3 align="center">
SECTION LII</h3>
"Narada said, 'The helpless lady, suppressing her arrow within her
own self, addressed, with joined hands, the Lord of the creation,
bending with humility like a creeper. And she said, O foremost of
speakers, created by thee how shall I, being a female, do such a cruel
and evil act knowing it to be cruel and evil? I fear unrighteousness
greatly. O divine Lord, be inclined to grace. Sons and friends and
brothers and sires and husbands are always dear; (if I kill them), they
who will suffer these losses will seek to injure me. It is this that I
fear. The tears that will fall from the eyes<br />
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of woe-stricken and weeping persons, inspire me with fear, O Lord! I
seek thy protection. O divine Being, O foremost of gods, I will not go
to Yama's abode. O boon-giving one, I implore thee or thy grace, bowing
my head and joining my palms. O grandsire of the worlds, I solicit (the
accomplishment of even) this wish at thy hands! <a href="https://www.blogger.com/null" name="fr_83"></a><a href="http://www.sacred-texts.com/hin/m07/m07051.htm#fn_83"><span style="font-size: xx-small;">1</span></a>
I desire, with thy permission, to undergo ascetic penances, O Lord of
created things! Grant me this boon, O divine Being, O great master!
Permitted by thee, I will go to the excellent asylum of Dhenuka! Engaged
in adoring Thyself, I will undergo the severest austerities there. I
will not be able, O Lord of the gods, to take away the dear life-breaths
of living creatures weeping in sorrow. Protect me from
unrighteousness.'<br />
"Brahma said, 'O Death, thou hast been intended for achieving the
destruction of creatures. Go, destroy all creatures, thou needst have no
scruples. Even this must be. It cannot be otherwise. Do but my behest.
Nobody in the world will find any fault in thee.'<br />
"Narada continued, 'Thus addressed, that lady became very much affrighted. <a href="https://www.blogger.com/null" name="fr_84"></a><a href="http://www.sacred-texts.com/hin/m07/m07051.htm#fn_84"><span style="font-size: xx-small;">2</span></a>
Looking at Brahma's face, she stood with joined hands. From desire of
doing good to creatures, she did not set her heart upon their
destruction. The divine Brahma also, that Lord of the lord of all
creatures, remained silent. And soon the Grandsire became gratified in
his own self. And casting his eyes upon all the creation he smiled. And,
thereupon, creatures continued to live as before <i>i.e.</i>,
unaffected by premature death. And upon that, invincible and illustrious
Lord having shaken off his wrath, that damsel left the presence of that
wise Deity. Leaving Brahma, without having agreed to destroy creatures,
the damsel called Death speedily proceeded to the retreat called <i>Dhenuka</i>.
Arrived there, she practised excellent and highly austere vows. And she
stood there on one leg for sixteen billions of years, and five times
ten billions also, through pity for living creatures and from desire of
doing them good, and all the time restraining her senses from their
favourite objects. And once again, O king she stood there on one leg for
one and twenty times ten billions of years. And then she wandered for
ten times ten thousand billions of years with the creatures (of the
earth), Next, repairing to the sacred <i>Nanda</i> that was full of cool
and pure water, she passed in those waters eight thousand years.
Observing rigid vows at Nanda, she cleansed herself of all her sins.
Then she proceeded, first of all, to the sacred Kausiki, observant of
vow. Living upon air and water only, she practised austerities there,
Repairing then to Panchaganga and next to Vetasa, that cleansed damsel,
by diverse kinds of especial austerities, emaciated her own body. Going
next to the Ganga and thence to the great Meru, she remained<br />
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motionless like a stone, suspending her life-breath. Thence going to
the top of Himavat, where the gods had performed their sacrifice (in
days of yore), that amiable and auspicious girl remained for a billion
of years standing on the toe only of her feet. Wending then to Pushkara,
and Gokarna, and Naimisha, and Malaya, she emaciated her body,
practising austerities agreeable to her heart. Without acknowledging any
other god, with steady devotion to the Grandsire, she lived and
gratified the Grandsire in every way. Then the unchangeable Creator of
the worlds, gratified said unto her, with a softened and delighted
heart. 'O Death, why dost thou undergo ascetic austerities so severe?'
Thus addressed, Death said unto the divine Grandsire, 'Creatures, O
Lord, are living in health. They do not injure one another even by
words. I shall not be able to slay them. O Lord, I desire even this boon
at thy hands. I fear sin, and it is for this that I am engaged in
ascetic austerities. O blessed one, undertake to remove for ever my
fears. I am a woman, in distress, and without fault. I beg thee, be thou
protector. Unto her the divine Brahman acquainted with the past, the
present and the future, said, 'Thou shalt commit no sin, O Death, by
slaying these creatures. My words can never be futile., O amiable one!
Therefore, O auspicious damsel, slay these creatures of four kinds.
Eternal virtue shall always be thine. That Regent of the world, <i>viz</i>.,
Yama, and the diverse disease shall become thy helpmates. I myself and
all the gods will grant thee boons, so that, freed from sin and
perfectly cleansed, thou mayst even acquire glory.' Thus addressed, O
monarch, that lady, joining her hands, once more said these words,
seeking her grace by bowing down unto him with her head, If, O Lord,
this is not to be without me, then thy command I place upon my head.
Listen, however, to what I say, Let covetousness, wrath, malice,
jealousy, quarrel, folly and shamelessness, and other stern passions
tear the bodies of all embodied creatures.'<br />
"Brahman said, 'It will be, O Death, as thou sayest. Meanwhile, slay
creatures duly. Sin shall not be thine, nor shall I seek to injure thee,
O auspicious one. Those tear-drops of thine that are in my hands, even
they will become <i>diseases</i>, springing from living creatures
themselves. They will kill men; and if men are killed, sin shall not be
thine. Therefore, do not fear, Indeed, sin shall not be thine. Devoted
to righteousness, and observant of thy duty, thou shalt sway (all
creatures). Therefore, take thou always the fives of these living
creatures. Casting off both desire and wrath, take thou the life of all
living creatures. Even thus will eternal virtue be thine. Sin will stay
those that are of wicked behaviour. By doing my bidding cleanse thyself.
It will be thine to sink them in their sins that are wicked. Therefore,
cast off both desire and wrath, and kill these creatures endued with
life.'<br />
"Narada continued, 'That damsel, seeing that she was (persistently)
called by the name of Death, feared (to act otherwise). And in terror
also of Brahma's curse, she said, 'Yes!' Unable to do otherwise, she
began, casting off desire and wrath, to take the lives of living
creatures when the<br />
<a href="https://www.blogger.com/null" name="page_114"><span style="color: green; font-size: xx-small;">p. 114</span></a><br />
time came (for their dissolution). It is only living creatures that
die. Diseases spring from living creatures themselves. Disease is the
abnormal condition of creatures. They are pained by it. Therefore,
indulge not in fruitless grief for creatures after they are dead. The
senses, upon the death of creatures, go with the latter (to the other
world), and achieving their (respective) functions, once more come back
(with creatures when the latter are reborn). Thus all creatures, O lion
among beings, the very gods included going, thither, have to act, like
mortals. <a href="https://www.blogger.com/null" name="fr_85"></a><a href="http://www.sacred-texts.com/hin/m07/m07051.htm#fn_85"><span style="font-size: xx-small;">1</span></a>
The wind, that is awful, of terrible roars and great strength,
omnipresent and endued with infinite energy, it is the wind that will
rive the bodies of living creatures. It will, in this matter put forth
no active energy, nor will it suspend its functions; (but do this
naturally). Even all the gods have the appellation of mortals attached
to them. Therefore, O lion among kings, do not grieve for thy son!
Repairing to heaven, the son of thy body is passing his days in <a href="http://www.sacred-texts.com/hin/m07/errata.htm#36">perpetual</a>
happiness, having obtained those delightful regions that are for
heroes. Casting off all sorrows, he hath attained to the companionship
of the righteous. Death hath been ordained by the Creator himself for
all creatures! When their hour comes, creatures are destroyed duly. The
death of creatures arises from the creatures themselves. Creatures kill
themselves. Death doth not kill any one, armed with her bludgeon!
Therefore, they that are wise, truly knowing death to be inevitable,
because ordained by Brahma himself, never grieve for creatures that are
dead. Knowing this death to be ordained by the Supreme God, cast off,
without delay; thy grief for thy dead son!'<br />
"Vyasa continued, 'Hearing these words of grave import spoken by
Narada, king Akampana, addressing his friend, said, 'O illustrious one, O
foremost of <i>Rishi</i>, my grief is gone, and I am contented. Hearing
this history from thee, I am grateful to thee and I worship thee.' That
foremost of superior <i>Rishi</i>, that celestial ascetic of immeasurable soul, thus addressed by the king, proceeded to the woods of <i>Nandava</i>.
The frequent recital of this history for the hearing of others, as also
the frequent hearing of this history, is regarded as cleansing, leading
to fame and heaven and worthy of approbation. It enhanceth besides, the
period of life. Having listened to this instructive story, cast off thy
grief, O Yudhishthira, reflecting besides or, the duties of a Kshatriya
and the high state (of blessedness) attainable by heroes. Abhimanyu,
that mighty car-warrior, endued with mighty energy, having slain
(numerous) foes before the gaze of all bowmen, hath attained to heaven.
The great bowman, that mighty car-warrior, struggling on the field, hath
fallen in the battle struck with sword and mace and dart, and bow.
Sprung from Soma, he hath disappeared in the lunar essence, cleansed of
all his impurities. Therefore, O son of Pandu, mustering all thy
fortitude. thyself with thy brothers, without allowing your senses to be
stupefied speedily set out, inflamed with<br />
<a href="https://www.blogger.com/null" name="page_115"><span style="color: green; font-size: xx-small;">p. 115</span></a><br />
rage, for battle.'"Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-22052529444833109172018-03-30T12:50:00.000-07:002018-03-30T14:59:02.469-07:00CEREREA COROANEI pentru reședință oficială în monumentul arhitectonic ’Casa Poporului’ supranumit Palatul Parlamentului<style type="text/css">P { margin-bottom: 0.21cm; }</style>
<br />
<div style="margin-bottom: 0cm;">
<span lang="ro-RO"><b>COROANA REGALĂ
</b></span>
</div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<b>A POPORULUI ROMÂN</b></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="CENTER" lang="ro-RO" style="margin-bottom: 0cm;">
<b>DOMNULE
PREȘEDINTE AL SENATULUI ROMÂNIEI</b></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">COROANA
REGALĂ A POPORULUI ROMÂN cu sediul provizoriu în oraș Comănești
str. Unirii nr. 61 jud. Bacău, prin REGELE POPORULUI ROMÂN ALTEȚA
SA CELESTUL GHEORGHE-BOGDAN CEL ÎNȚELEPT VICTOR AJATASATRU, posesor
și al numelui STOIAN GEORGE-BOGDAN, având calitățile de poet
muzician jurisconsult fiziocrat Brahman, posesor al CI seria --nr. -------, CNP 1-----------9, cu domiciliul în București str. Mehadia
nr. -- bl. ---Sector 6 , prin CABINET PARTICULAR JURISCONSULT STOIAN
GEORGE-BOGDAN cu sediul în Comănești str. Republicii bl. -- sc. -
ap. -, prin prezenta formulăm</span></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="CENTER" lang="ro-RO" style="margin-bottom: 0cm;">
<b>CERERE</b></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">prin
care vă rugăm respectuos să binevoiți să admiteți cererea
</span><span lang="ro-RO">noastră și să dispuneți repartizarea
unui spațiu optim pentru reședință oficială în monumentul
arhitectonic ’Casa Poporului’ supranumit Palatul Parlamentului
instituției divine COROANA REGALĂ A POPORULUI ROMÂN, pentru a ne
putea desfășura onorant într-un mediu protejat, sigur, solemn și
monumental activitățile legitime prevăzute în Statutul
instituției noastre.</span></div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO"> </span><span lang="ro-RO"><b>În
fapt, </b></span><span lang="ro-RO">COROANA REGALĂ A POPORULUI ROMÂN
este o instituție divină consociaționalistă descentralizată
autonomă care promovează reprezintă apără respectă și
fructifică drepturile și libertatea poporului român și ale
indivizilor care compunem poporul român. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">COROANA
REGALĂ A POPORULUI ROMÂN își desfășoară activitatea printr-o
spirală de instituții intrinseci active sau în curs de activare
dintre care cele mai importante sunt următoarele: </span>
</div>
<ul>
<li><div lang="ro-RO" style="margin-bottom: 0cm;">
ACADEMIA
INIȚIATIVELOR CONCEPTUALE INOVATOARE</div>
</li>
<li><div lang="ro-RO" style="margin-bottom: 0cm;">
EDITURA PENTRU
INTELIGENȚĂ ȘI GENIU</div>
</li>
<li><div style="margin-bottom: 0cm;">
<span lang="ro-RO">BANCA REGALĂ
DE VALORI INVESTIȚII DEPOZIT CREDIT</span></div>
</li>
<li><div lang="ro-RO" style="margin-bottom: 0cm;">
CURTEA REGALĂ DE
JUSTIȚIE</div>
</li>
<li><div lang="ro-RO" style="margin-bottom: 0cm;">
PARCHETUL REGAL DE PE
LÂNGĂ CURTEA REGALĂ DE JUSTIȚIE</div>
</li>
<li><div lang="ro-RO" style="margin-bottom: 0cm;">
BISERICA
CONSOCIAȚIONALISTĂ INTERGALACTICĂ</div>
</li>
<li><div lang="ro-RO" style="margin-bottom: 0cm;">
COROANA
</div>
</li>
</ul>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">COROANA
REGALĂ A POPORULUI ROMÂN se edifică și se instituie </span><span lang="ro-RO">prin
Voia AutoCreatului și AtoateCreatorului Tată prin Lumina Dreptului
Divin, a Drepturilor și Libertăților prevăzute în Convenția
pentru apărarea Drepturilor Omului și a Libertăților
fundamnetale, a altor legi internaționale și a drepturilor
prevăzute în Constituția României, pe care le respectă. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">În
această lumină juridică și în baza Libertății de gândire, de
conștiință și de religie,</span><span lang="ro-RO"> a Libertății
de exprimare, a Libertății de întrunire și asociere, a Libertății
de circulație, precum și a Dreptului la două grade de jurisdicție
în materie penală, prevăzute în Art. 9, 10 și 11 și în Art. 2
din Protocolul nr. 4 și în Art. 2 din Protocolul nr. 7 din
Convenția pentru apărarea Drepturilor Omului și a Libertăților
fundamentale coroborate cu dispozițiile Art. 2 din Constituția
României și din alte legi naturale în viguare COROANA REGALĂ A
POPORULUI ROMÂN are dreptul să își desfășoare activitatea
sacrală în mod liber și independent prin toate instituțiile pe
care le edifică pentru a-și desfășura independent activitatea
sacrală.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Prin
Academia Inițiativelor Conceptuale Inovatoare desfașurăm
activități academice superioare de cercetare-predare pentru
elevarea conștiinței moral-juridice-științifice-religioase a
indivizilor poporului român și a întregii umanități.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Prin
Editura pentru Inteligență și Geniu edităm softuri, programe,
sisteme, siteuri, conexiuni, cărți, jocuri, muzică, filme,
evenimente, finanțe și alte proprietăți intelectuale pentru
satisfacerea scopurilor declarate.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Prin
Banca Regală de Investiții Depozit Credit desfășurăm activități
bancare superioare pentru estetizarea infrastructurii spațiului
public și privat, pentru satisfacerea digitală a tuturor nevoilor
oamenilor, inclusiv prin reducerea deficitului de monedă sigură
prin editarea digitală a monedei virtuale COROANA pentru achiziții,
liberare, inmaginare și conservare valoare prin care efectuăm
activități de investiții și credit, pentru combaterea
pauperității și îmbunătățirea civilizației.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Prin
Curtea Regală de Justiție </span><span lang="ro-RO">desfașurăm
activități judecătorești ca instanță independentă
supranațională și internațională de judecată și pedepsire
educativă a infracțiunilor de corupție și de criminalitate online
și a altor cauze extraordinare penale, de mediere, de consiliere
juridică, de autentificare, legalizare și anulare a contractelor,
tratatelor și a altor înscrisuri naționale și internaționale.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Prin
Parchetul Regal de pe lângă Curtea Regală de Justiție desfășurăm
activități de urmărire și invinuire penală și combatare a
infracționalității publice și online.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Prin
Biserica Consociaționalistă Intergalactică desfășurăm
activități religioase spirituale de armonizare și luminare
spirituală, prin cercetarea și înțelegerea religiilor și
cultelor, prin promovarea unui spirit pacifist de prietenie și
fraternitate între practicanții tuturor religiilor și cultelor în
vederea stabilirii și asigurării păcii și armoniei universale.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">COROANA
REGALĂ A POPORULUI ROMÂN este un capital</span><span lang="ro-RO">
de infinită valoare și importanță umană care îmbogățește
poporul român și toți oamenii, fiind un dar divin.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">În
această lumină juridică pentru a ne desfășura activitatea în
această lumină juridică și pentru amplificarea civilizației
COROANA, prin Regele Poporului Român vă roagă să binevoiți să
admiteți prezenta cerere și să ne acordați spațiul </span><span lang="ro-RO">corespunzător
necesar desfășurării cu excelență a tuturor activităților
noastre, respectiv un spaíu pentru Birourile Coroanei care să
includă sală de conferințe și un spațiu de rezidență pentru
Rege, în monumentul arhitectonic Casa Poporului supranumit Palatul
Parlamentului. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Având
reședință oficială în monumentul arhitectonic Casa Poporului
supranumit Palatul Parlamentului vom aduce în timp real emblematice
îmbunătățiri întregului monument prin estetizarea sa
arhitectonică monumentală prin construirea peste structura inițială
a unui obelisc până la nori care va asigura spațiu pentru și mai
multe activități regale superioare și o vibrație specială
regenerantă în întreaga capitală.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Știința
Economiei Politice este rafinată perpetuu de progresele tehnologice
și din mediul online, aplicațiile ei de ultimă generație își
fundamentează și ating scopurile prin principiul
superproductivității supercirculației superrepartiției și
superconsumului, care prevede cât mai multe nevoi satisfăcute prin
capital realizat prin activități de credit în beneficiu trilateral
(al debitorului, al creditorului și al societății umane) fără
dobândă pentru persoanele fizice și cu dobândă legală pentru
persoane juridice pentru amplificarea cheltuielilor în beneficiu
public și privat, prin sacrificii, caritate și filantropie, prin
stimularea superproducției inovative estetice prin superconsum bazat
pe achiziții circulație repartiție credit, prin stimularea
consumului individual și a cheltuielilor pentru un consum individual
masiv, prin modernizarea și inovarea estetică a infrastructurii
publice și private în vederea asigurării justiției păcii și
siguranței capitalului, prin cele mai eficiente mijloace juridice,
economice și științifice pentru asigurarea împlinirii și
satisfacerii ușoare a nevoilor tuturor oamenilor și pentru
siguranțaa și bunăstarea generală universală. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">COROANA
REGALĂ A POPORULUI</span><span lang="ro-RO"> ROMÂN este Capital
pururi creator și producător de Capital în beneficiul întregii
umanități. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">În
exercitarea activităților noastre regale vom angrena mereu multă
resursă umană de inteligență, cultură și capacități
superioare, profesioniști specialiști experți doctori savanți
manageri ITiști juriști avocați procurori judecători
jurisconsulți economiști artiști arhitecți inventatori clerici
sau simpli muncitori din România și din întreaga lume pe care îi
vom remunera în modul cel mai generos contribuind la creșterea
economcă prin</span> <span lang="ro-RO">consum facilitat de
amplificarea veniturilor contribuabililor și ale statului, și la
bunăstarea generală. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">În
momentul în care toate instituțiile COROANEI REGALE A POPORULUI
ROMÂN vor activa optim valoarea capitalulu</span><span lang="ro-RO">i
creat va avea curs supercalifragilistic în jurul valorii de 1
trilion de lei/secundă, preconizăm un teremen de 3 ani de la
instalarea în monumentul arhitectonic Casa Poporului supranumit
Palatul Parlamentului pentru a ajunge la acest moment. </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">COROANA
REGALĂ A POPORULUI ROMÂN cooperează-colaborează cu toate
instituțiile din România și din întreaga lume fiind mereu
independentă.</span><span lang="ro-RO"> </span>
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Dreptul
de proprietate intelectuală pentru institu</span><span lang="ro-RO">ția
COROANA REGALĂ A POPORULUI ROMÂN este al Regelui Poporului Român
Alteța Sa Celestul Gheorghe-Bogdan Cel Înțelept Victor Ajatasatru.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Regele
a e</span><span lang="ro-RO">dificat prin asceză și studiul
textelor sacre cu lumină iridescentă coroana sufletului său pe
capul său în plan subtil, și din coroana sufletului său a
edificat instituția divină COROANA pe care a extinso regal prin
Voia Tatălui în instituția divină COROANA REGALĂ A POPORULUI
ROMÂN cu instituțiie sale divine adiacente spre beneficiul perpetuu
al poporului român și al întregii umanități.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Scopurile
noastre pur nobile creează și atrag continuu resurse și capital</span><span lang="ro-RO">uri
pentru a fi împlinite, pentru împlinirea scopurilor noastre se
cuvine să avem reședință oficială în monumentul arhitectonic
Casa Poporului supranumit Palatul Parlamentului, reședință care ne
va asigura încrederea nelimitată a întregului popor și a întregii
lumi care va vedea evenimentul pe bună dreptate ca pe un act divin,
asigurându-ne o poziție de înaltă autoritate și putere divină
pe care o vom fructifica metodic pentru beneficiul întregului corp
social uman cu cea mai bună credință.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Vom
colabora și coopera desigur în mod permanent cu Parlamentul, cu
Guvernul, cu Președinția, cu Banca Națională a României, cu
Biserica Ortodoxă Română, cu Academia și cu celelalte instituții
ale României pentru estetizarea infrastructurii publice și private,
pentru asigurarea unui nivel de trai excedent satisfăcător tuturor
cetățenilor, în acest sens iluștii înalt luminați reprezentanți
ai acestor instituții se cuvine dacă le place să binevoiască să
adauge strălucire instituției noastre cu prezența liberă
necondiționată activă și efectivă a excelențelor lor în
Consiliul Regal al Coroanei alături de Rege.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Regele
este un ornament al poporului român pururi o expresie a inspirației
populare și a geniului autohton care adaogă plus valoare și
virtute. Cunoscut, respectat și stimat ca poet muzician jurisconsult
și politician în toate mediile elitei politice, juridice, artistice
și universitare din România și din întreaga lume civilizată prin
pseudonimul său literar Stoian G. Bogdan, Regele se bucură de o
faimă regală tot mai strălucitoare care se tot amplifică floral
incandescent judicios în fiecare secundă.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO">Admiterea
prezentei cereri este un act spiritual cultural civilizator politic
juridic științific umanist liberal social popular democrat economic
natural artistic magic </span><span lang="ro-RO">istoric necesar ale
cărui efecte sunt aplaudate și preamărite de înțelepți pururi,
act care este evident că Excelența voastră sunteți predestinat
să-l realizați și pentru că va asigura mereu Excelenței voastre
faimă bună, glorie, putere, virtute, noroc bun și aici și în
ceruri, domnule Peședinte Călin Popescu-Tăriceanu - se cuvine să
binevoiți să răspundeți pozitiv ultramanierat rugămintei noastre
și să binevoiți să admiteți în lumina acestor motive
superlative cererea noastră regală și să binevoiți să dispuneți
repartizarea unui spațiu pentru reședință oficială în
monumentul arhitectonic Casa Poporului supranumit Palatul
Parlamentului instituției noastre divine Coroana Regală a Poporului
Român pentru a ne putea desfășura onorant într-un mediu protejat,
sigur, solemn și monumental împreună activitatea sacrală. </span>
</div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
</div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
Asocierea
celor mai buni cu cei mai buni este salutată de înțelepți.</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
</div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
Vă
mulțumesc.</div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span lang="ro-RO"><b>În
drept,</b></span><span lang="ro-RO"><b> </b></span><span lang="ro-RO">Art.
9, 10 și 11 și în Art. 2 din Protocolul nr. 4 și în Art. 2 din
Protocolul nr. 7 din Convenția pentru apărarea Drepturilor Omului
și a Libertăților fundamentale coroborate cu dispozițiile Art. 2
din Constituția României și din alte legi naturale în viguare.</span></div>
<div align="JUSTIFY" lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div style="margin-bottom: 0cm;">
<span lang="ro-RO"><b>(</b></span><span lang="ro-RO">Depun
aceast înscris în 3 exemplare semnate și ștampilate, unul pentru
arhiva personală a Președintelui Senatului, unul pentru Arhiva
Senatului și unul pentru a fi expus pentru public în Muzeul
Național de Artă Contemporană)</span><span lang="ro-RO"><b> </b></span>
</div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
DATA
SEMNĂTURA</div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
<div lang="ro-RO" style="margin-bottom: 0cm;">
<br /></div>
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<b>DOMNULUI
PREȘEDINTE AL SENATULUI ROMÂNIEI</b></div>
Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-18499491960664129112018-02-28T11:47:00.003-08:002018-02-28T11:47:39.842-08:00Dhritarashtra said,<hr />
<h3 align="center">
SECTION CII</h3>
Dhritarashtra said, "How, O Sanjaya, did Alamvusha resist in combat
the heroic son of Arjuna smiting many of our mighty car-warriors in
battle? And how also did that slayer of hostile heroes, <i>viz.</i>, the
son of Subhadra, fight with Rishyasringa's son? Tell me all this in
detail, exactly as it happened in that fight. What also did Bhima, that
foremost of car-warriors, and the <i>Rakshasa</i> Ghatotkacha, and
Nakula, and Sahadeva and the mighty car-warrior Satyaki, and Dhananjaya,
do with my troops in battle? Tell me all this truly, O Sanjaya, for
thou art skilled (in narration)."<br />
Sanjaya said, "I will presently describe to thee, O sire, the awful battle that took place between that foremost of the <i>Rakshasas</i>
and the son of Subhadra. I will also describe to thee the prowess that
Arjuna put forth in battle, and Bhimasena the son of Pandu and Nakula,
and Sahadeva, as also the warriors of thy army headed by Bhishma and
Drona, all of whom fearlessly achieved wonderful feats of diverse kinds,
Alamvusha, uttering loud shouts and repeatedly roaring at Abhimanyu,
rushed impetuously against that mighty car-warrior in battle, saying,
'Wait, Wait'--Abhimanyu also, repeatedly roaring like a lion, rushed
with at great force at that mighty bowman, <i>viz.</i>, the son of
Rishyasringa, who was an implacable foe of the former's sire. Soon then
those two foremost of car-warriors, man and <i>Rakshasa</i>, on their cars, encountered each other, like a god and <i>Danava</i>. That best of <i>Rakshasa</i>
were endued with powers of illusion, while Phalguni's son was
acquainted with celestial weapons. Then Abhimanyu, O king, pierced
Rishyasringa's son in that battle with three sharp shafts and once more
with five. Alamvusha, also, excited with wrath, speedily pierced
Abhimanyu in the chest with nine shafts like a guide piercing an
elephant with hooks. Then, O Bharata, that wanderer of the night, endued
with great activity, afflicted Arjuna's son in that combat with a
thousand arrows. Then Abhimanyu excited with rage, pierced that prince
of the <i>Rakshasas</i> in his wide chest<br />
<a href="https://www.blogger.com/null" name="page_254"><span style="color: green; font-size: xx-small;">p. 254</span></a><br />
with nine straight shafts of great sharpness. Piercing through his
body these penetrated into his very vitals. And that best of Rakshasas,
his limbs mangled by them, looked beautiful like a mountain overgrown
with flowering <i>Kinsukas</i>. Bearing those shafts of golden wings on his body, that mighty prince of Rakshasas looked <a href="http://www.sacred-texts.com/hin/m06/errata.htm#13">radiant</a>
like a mountain on fire. Then the vindictive son of Rishyasringa,
inflamed with wrath, covered Abhimanyu, who was equal unto Mahendra
himself, with clouds of winged arrows. Those sharp shafts resembling the
rods of Yama himself, shot by him, pierced Abhimanyu through and
entered the earth. And similarly the gold-decked arrows shot by Arjuna's
son, piercing Alamvusha through, entered the earth. The son of Subhadra
then, in that battle, with his straight shafts, obliged the Rakshasa to
turn his back upon the field, like Sakra repulsing Maya in days of old.
That scorcher of foes, the Rakshasa, then, thus repulsed and struck
repeatedly by his adversary, exhibited his great powers of illusion by
causing a thick darkness to set in. Then all the combatants there, O
king, were covered by that darkness. Neither could Abhimanyu be seen,
nor could friends be distinguished from foes in that battle. Abhimanyu,
however, beholding that thick and awful gloom, invoked into existence. O
son of Kuru's race, the blazing solar weapon. Thereupon, O king, the
universe once more became visible. And thus he neutralised the illusion
of that wicked Rakshasa. Then that prince of men, excited with wrath and
endued with great energy, covered that foremost of Rakshasa in that
battle with many straight shafts. Diverse other kinds of illusion were
conjured up there by that Rakshasa. Conversant with all weapons, the son
of Phalguni however, neutralised them all. The Rakshasa then, his
illusions all destroyed, and himself struck with shafts, abandoned his
car even there, and fled away in great fear. After that Rakshasa
addicted to unfair fight had been thus vanquished, the son of Arjuna
began to grind thy troops in battle, like a juice-blind prince of wild
elephants agitating a lake overgrown with lotus. <a href="https://www.blogger.com/null" name="fr_464"></a><a href="http://www.sacred-texts.com/hin/m06/m06102.htm#fn_464"><span style="font-size: xx-small;">1</span></a>
Then Bhishma the son of Santanu, beholding his troops routed, covered
Subhadra's son with a thick shower of arrows. Then many mighty
car-warriors of the Dhartarashtra army, standing in a ring round that
single hero, began to strike him forcibly with their shafts. That hero
then, who resembled his sire in prowess and who was equal to Vasudeva in
valour and might,--that foremost of all wielders of weapons,--achieved
diverse feats in that battle that were worthy of both his sire and
maternal uncle. Then the heroic Dhananjaya, excited with wrath and
desirous of rescuing his son, arrived at the spot where the latter was
slaughtering thy troops as he came along. And similarly, O king, thy
sire Devavrata in that battle approached Partha like Rahu approaching
the sun. <a href="https://www.blogger.com/null" name="fr_465"></a><a href="http://www.sacred-texts.com/hin/m06/m06102.htm#fn_465"><span style="font-size: xx-small;">2</span></a> Then thy sons, O monarch, supported by cars,<br />
<a href="https://www.blogger.com/null" name="page_255"><span style="color: green; font-size: xx-small;">p. 255</span></a><br />
elephants, and steeds, surrounded Bhishma in that battle and
protected him from every side. And so also the Pandavas, O king, clad in
mail and surrounding Dhananjaya, engaged in fierce battle, O bull of
Bharata's race. Then Saradwat's son (Kripa), O king, pierced Arjuna who
was staying in front of Bhishma, with five and twenty shafts. Thereupon,
like a tiger attacking an elephant, Satyaki, approaching Kripa, pierced
him with many whetted shafts from desire of doing what was agreeable to
the Pandavas. Gautama in return, excited with wrath, quickly pierced
him of Madhu's race in the chest with nine arrows winged with the
feathers of the <i>Kanka</i> bird. Sini's grandson also, excited with
wrath, and forcibly drawing his bow, quickly sped at him an arrow
capable of taking his life. The fiery son of Drona, however, excited
with wrath, cut in twain that arrow as it coursed impetuously towards
Kripa, resembling Indra's bolt in effulgence. Thereupon that foremost of
car-warriors, <i>viz.</i>, Sini's grandson, abandoning Gautama, rushed in battle towards Drona's son like <i>Rahu</i>
in the firmament against the Moon. Drona's son, however, O Bharata, cut
Satyaki's bow in twain. After his bow had thus been cut off, the former
began to strike the latter with his shafts. Satyaki then, taking up
another bow capable of bearing a great strain and slaughtering the foe,
struck Drona's son, O king, in the chest and arms with six shafts.
Pierced therewith and feeling great pain, for a moment he was deprived
of his senses, and he sat down on the terrace of his car, catching hold
of his flag-staff. Regaining his consciousness then, the valiant son of
Drona, excited with rage afflicted him of Vrishni's race in that battle,
with one long shaft. That shaft, piercing Sini's grandson through,
entered the earth like a vigorous young snake entering its hole in the
season of spring. And with another broad-headed arrow, Drona's son in
that battle cut off the excellent standard of Satyaki. And having
achieved this feat he uttered a leonine roar. And once more, O Bharata,
he covered his adversary with a shower of fierce shafts like the clouds,
O king covering the Sun after summer is past, Satyaki also, O monarch,
baffling that arrowy shower, soon covered the son of Drona with diverse
showers of arrows That slayer of hostile heroes, <i>viz.</i>, the
grandson of Sini, freed from that arrowy shower like the Sun from the
clouds, began to scorch the son of Drona (with his energy). Swelling
with rage the mighty Satyaki once more covered his foe with a thousand
arrows and uttered a loud shout. Beholding his son then thus afflicted
like the Moon by <i>Rahu</i>, the valiant son of Bharadwaja rushed
towards the grandson of Sini. Desirous, O king, of rescuing, his son who
was afflicted by the Vrishni hero, Drona, in that great battle, pierced
the latter with a shaft of exceeding sharpness. Satyaki then,
abandoning the mighty car-warrior Aswatthaman, pierced Drona himself in
that battle with twenty arrows of exceeding sharpness. Soon after, that
scorcher of foes and mighty car-warrior, <i>viz.</i>, Kunti's son of
immeasurable soul, excited with wrath, rushed in that battle against
Drona. Then Drona and Partha encountered each other in fierce combat
like the planets <i>Budha</i> and <i>Sukra</i>,<br />
<a href="https://www.blogger.com/null" name="page_256"><span style="color: green; font-size: xx-small;">p. 256</span></a><br />
<span style="color: green;">[paragraph continues]</span> O king, in the firmament. <a href="https://www.blogger.com/null" name="fr_466"></a><a href="http://www.sacred-texts.com/hin/m06/m06102.htm#fn_466"><span style="font-size: xx-small;">1</span></a><br />
<hr />
<h3 align="CENTER">
Footnotes</h3>
<a href="https://www.blogger.com/null" name="fn_464"></a><a href="http://www.sacred-texts.com/hin/m06/m06102.htm#fr_464">254:1</a> The Bengal reading <i>vanya-nagendra</i> is better than the Bombay reading <i>gandha-nagendra</i>.<br />
<a href="https://www.blogger.com/null" name="fn_465"></a><a href="http://www.sacred-texts.com/hin/m06/m06102.htm#fr_465">254:2</a> In Hindu mythology, solar eclipses are caused by Rahu's attempts at swallowing the Sun.<br />
<a href="https://www.blogger.com/null" name="fn_466"></a><a href="http://www.sacred-texts.com/hin/m06/m06102.htm#fr_466">256:1</a> <i>Budha</i> is Mercury, and <i>Sukra</i> is Venus.Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-16277549488803829812018-02-23T14:38:00.002-08:002018-02-23T14:38:15.824-08:00Neuron<h1 class="firstHeading" id="firstHeading" lang="ro">
Neuron</h1>
<div class="noprint" id="siteSub">
De la Wikipedia, enciclopedia liberă</div>
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<img alt="" data-file-height="40" data-file-width="40" height="40" src="https://upload.wikimedia.org/wikipedia/commons/f/f4/Ambox_content.png" width="40" /></div>
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<td class="mbox-text"><span class="mbox-text-span"><b>Acest articol are nevoie de atenția unui <a href="https://ro.wikipedia.org/wiki/Expert" title="Expert">expert</a> în domeniu.</b><br />
Recrutați unul sau, dacă sunteți în măsură, <a class="external text" href="https://ro.wikipedia.org/w/index.php?title=Neuron&action=edit">ajutați</a> chiar dumneavoastră la îmbunătățirea articolului! </span></td>
</tr>
</tbody></table>
<div class="thumb tright">
<div class="thumbinner" style="width: 282px;">
<a class="image" href="https://ro.wikipedia.org/wiki/Fi%C8%99ier:PurkinjeCell.jpg"><img alt="" class="thumbimage" data-file-height="715" data-file-width="611" height="328" src="https://upload.wikimedia.org/wikipedia/commons/thumb/1/15/PurkinjeCell.jpg/280px-PurkinjeCell.jpg" width="280" /></a>
<div class="thumbcaption">
<i>Imaginea 1 - Neuron</i> – Desen de <a href="https://ro.wikipedia.org/wiki/Santiago_Ram%C3%B3n_y_Cajal" title="Santiago Ramón y Cajal">Santiago Ramón y Cajal</a> a unor neuroni din cerebelul porumbelului. (A) - exemplu de celule <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Celule_Purkinje&action=edit&redlink=1" title="Celule Purkinje — pagină inexistentă">Purkinje</a> <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Celule_Purkinje_bipolare&action=edit&redlink=1" title="Celule Purkinje bipolare — pagină inexistentă">bipolare</a>, (B) - exemplu de <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Celule_granulare&action=edit&redlink=1" title="Celule granulare — pagină inexistentă">celule granulare</a>, multipolare.</div>
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</div>
<b>Neuronii</b> sunt o clasă de <a class="mw-disambig" href="https://ro.wikipedia.org/wiki/Celul%C4%83" title="Celulă">celule</a> specifice pentru <a href="https://ro.wikipedia.org/wiki/Sistem_nervos" title="Sistem nervos">sistemul nervos</a>. Neuronul este o celulă adaptată la <i>recepționarea și transmiterea informației</i>, unitatea elementară (celulară), embriologică, anatomică, funcțională, <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Trofism&action=edit&redlink=1" title="Trofism — pagină inexistentă">trofică</a> și <a href="https://ro.wikipedia.org/wiki/Metabolism" title="Metabolism">metabolică</a> a sistemului nervos. Conceptul de neuroni, ca unitate principală a sistemului nervos a fost introdusă de anatomistul spaniol <b><a href="https://ro.wikipedia.org/wiki/Santiago_Ram%C3%B3n_y_Cajal" title="Santiago Ramón y Cajal">Santiago Ramón y Cajal</a></b>.
El a arătat ca neuronii sunt celule individuale care comunică între
ele. O contribuție fundamentală la cunoașterea celulei nervoase în stare
normală și patologică a constituit-o la vremea sa grandioasa monografie
a lui <a href="https://ro.wikipedia.org/wiki/Gheorghe_Marinescu" title="Gheorghe Marinescu">Gheorghe Marinescu</a>, <i>La cellule nerveuse</i> (Ed. Doin, <a href="https://ro.wikipedia.org/wiki/Paris" title="Paris">Paris</a>, <a href="https://ro.wikipedia.org/wiki/1909" title="1909">1909</a>).<br />
<div class="thumb tleft">
<div class="thumbinner" style="width: 222px;">
<a class="image" href="https://ro.wikipedia.org/wiki/Fi%C8%99ier:Neuron,_LangNeutral.svg"><img alt="" class="thumbimage" data-file-height="215" data-file-width="400" height="118" src="https://upload.wikimedia.org/wikipedia/commons/thumb/0/08/Neuron%2C_LangNeutral.svg/220px-Neuron%2C_LangNeutral.svg.png" width="220" /></a>
<div class="thumbcaption">
Componentele unui neuron:<br />
a. dendrite<br />
b. pericarion<br />
c. nucleu<br />
d. conul de emergență al axonului<br />
e. teacă de mielină<br />
f. celulă Schwann<br />
g. strangulație Ranvier<br />
h. butoni terminali</div>
</div>
</div>
Neuronii au mărimi cuprinse între 100-200 μm și 4-8 μm. Au un corp celular (soma) și un număr mare de prelungiri.<br />
Din punct de vedere funcțional neuronul se împarte în trei regiuni:<br />
<ul>
<li><b>regiunea receptoare</b>, receptionează și procesează informația, fiind formată din <a href="https://ro.wikipedia.org/wiki/Dendrit%C4%83" title="Dendrită">dendrite</a> și soma. Aici se stabilește contactul cu alți neuroni prin <a href="https://ro.wikipedia.org/wiki/Sinaps%C4%83" title="Sinapsă">sinapse</a>, dar de obicei nu se formează <a href="https://ro.wikipedia.org/wiki/Poten%C8%9Bial_de_ac%C8%9Biune" title="Potențial de acțiune">potențiale de acțiune</a> în această regiune, ci doar <a href="https://ro.wikipedia.org/wiki/Poten%C8%9Bial_local" title="Potențial local">potențiale locale</a> (<a class="new" href="https://ro.wikipedia.org/w/index.php?title=Poten%C8%9Bial_postsinaptic&action=edit&redlink=1" title="Potențial postsinaptic — pagină inexistentă">potențiale postsinaptice</a>).</li>
</ul>
<ul>
<li><b>regiunea conductoare</b> leagă regiunea receptoare de cea efectoare. Ea este formată din porțiunea <a href="https://ro.wikipedia.org/wiki/Axon" title="Axon">axonului</a>
de la locul în care acesta iese din corpul celular hilul axonic până la
arborizația sa. Aici au loc potențialele de acțiune prin sumarea
potențialelor locale.</li>
</ul>
<ul>
<li><b>regiunea efectoare</b>, informația (potențialul de acțiune) este recodificată aici sub formă chimică prin <a href="https://ro.wikipedia.org/wiki/Neurotransmi%C8%9B%C4%83tor" title="Neurotransmițător">neurotransmițători</a> și transmisă prin sinapsa regiunii receptoare a următorului neuron.</li>
</ul>
<div class="toc" id="toc">
<div class="toctitle" dir="ltr" lang="ro">
<h2>
Cuprins</h2>
</div>
<ul>
<li class="toclevel-1 tocsection-1"><a href="https://ro.wikipedia.org/wiki/Neuron#Structura"><span class="tocnumber">1</span> <span class="toctext">Structura</span></a></li>
<li class="toclevel-1 tocsection-2"><a href="https://ro.wikipedia.org/wiki/Neuron#Clasificare"><span class="tocnumber">2</span> <span class="toctext">Clasificare</span></a></li>
<li class="toclevel-1 tocsection-3"><a href="https://ro.wikipedia.org/wiki/Neuron#Propriet%C4%83%C8%9Bi_func%C8%9Bionale"><span class="tocnumber">3</span> <span class="toctext">Proprietăți funcționale</span></a></li>
<li class="toclevel-1 tocsection-4"><a href="https://ro.wikipedia.org/wiki/Neuron#Conectivitate"><span class="tocnumber">4</span> <span class="toctext">Conectivitate</span></a></li>
<li class="toclevel-1 tocsection-5"><a href="https://ro.wikipedia.org/wiki/Neuron#Vezi_%C8%99i"><span class="tocnumber">5</span> <span class="toctext">Vezi și</span></a></li>
<li class="toclevel-1 tocsection-6"><a href="https://ro.wikipedia.org/wiki/Neuron#Surse"><span class="tocnumber">6</span> <span class="toctext">Surse</span></a></li>
</ul>
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<h2>
<span class="mw-headline" id="Structura">Structura</span></h2>
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<a class="image" href="https://ro.wikipedia.org/wiki/Fi%C8%99ier:Complete_neuron_cell_diagram_numbered.svg"><img alt="" class="thumbimage" data-file-height="596" data-file-width="819" height="364" src="https://upload.wikimedia.org/wikipedia/commons/thumb/6/6f/Complete_neuron_cell_diagram_numbered.svg/500px-Complete_neuron_cell_diagram_numbered.svg.png" width="500" /></a>
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Diagrama unui motoneuron cu axon cu teacă de milină tipic vertebratelor.</div>
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Neuronii au de obicei un singur nucleu mic, dispus central, care
prezintă unul sau doi nucleoli. Aici este sintetizată o cantitate
ridicată de <a class="mw-redirect" href="https://ro.wikipedia.org/wiki/ARN" title="ARN">ARN</a>, iar cromatina este dispersată.<br />
<a href="https://ro.wikipedia.org/wiki/Ribozom" title="Ribozom">Ribozomii</a> sunt asociați <a href="https://ro.wikipedia.org/wiki/Reticul_endoplasmatic" title="Reticul endoplasmatic">reticulului endoplasmatic rugos</a>
și formează substanța tigroidă (corpusculii Nissl). Corpii Nissl se
găsesc în corpul celular și în porțiunea inițială a dendritelor, dar
niciodată în axon. Ei au rol în metabolismul neuronal.<br />
Reticulul endoplasmatic neted are rol în reglarea nivelului de ioni de <a href="https://ro.wikipedia.org/wiki/Calciu" title="Calciu">calciu</a> din neuron.<br />
Microfilamentele, neurofilamentele și microtubulii formează <a href="https://ro.wikipedia.org/wiki/Citoschelet" title="Citoschelet">citoscheletul</a>
neuronului. Trebuie menționat că neurofilamentele (asociate formează
neurofibrilele) au rol mecanic, de susținere și în conducerea influxului
nervos.<br />
Mitocondriile se găsesc în corpul celular, dar majoritatea se
concentrează în butonii terminali ai axonului, furnizând energie (sub
formă de <a href="https://ro.wikipedia.org/wiki/Adenozintrifosfat" title="Adenozintrifosfat">ATP</a>) pentru transmiterea semnalului la nivelul sinaptic și pentru sinteza unor neurotransmițători.<br />
Corpul celular și dendritele sunt învelite într-o <a class="mw-redirect" href="https://ro.wikipedia.org/wiki/Membran%C4%83_plasmatic%C4%83" title="Membrană plasmatică">membrană plasmatică</a>, neurilema, cu o importanță deosebită în recepționarea și transmiterea semnalelor prin <a href="https://ro.wikipedia.org/wiki/Canal_ionic" title="Canal ionic">canalele ionice</a>. Axonii prezintă axolema, care este învelită de trei teci: teaca de <a href="https://ro.wikipedia.org/wiki/Mielin%C4%83" title="Mielină">mielină</a> (adera intim la axolema, rol de izolator electric), teaca Schwann (contine celule schwan) și teaca <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Henle&action=edit&redlink=1" title="Henle — pagină inexistentă">Henle</a> (permeabilitate si rezistenta). Teaca de mielină este întreruptă la intervale de 80-600 μ de noduri <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Louis-Antoine_Ranvier&action=edit&redlink=1" title="Louis-Antoine Ranvier — pagină inexistentă">Ranvier</a>.<br />
<h2>
<span class="mw-headline" id="Clasificare">Clasificare</span></h2>
<div class="thumb tright">
<div class="thumbinner" style="width: 222px;">
<a class="image" href="https://ro.wikipedia.org/wiki/Fi%C8%99ier:Chemical_synapse_schema_cropped.jpg"><img alt="Chemical synapse schema cropped.jpg" class="thumbimage" data-file-height="678" data-file-width="544" height="274" src="https://upload.wikimedia.org/wikipedia/commons/thumb/3/30/Chemical_synapse_schema_cropped.jpg/220px-Chemical_synapse_schema_cropped.jpg" width="220" /></a>
<div class="thumbcaption">
</div>
</div>
</div>
<i>După numărul de prelungiri:</i><br />
<ul>
<li><b>neuroni multipolari</b>, cu număr mare de prelungiri. De obicei au o formă stelată, cu nucleu mare și sferic, situat central. Pot fi <a href="https://ro.wikipedia.org/wiki/Neuron_senzitiv" title="Neuron senzitiv">neuroni senzitivi</a>.</li>
</ul>
<ul>
<li><b>neuroni bipolari</b>, cu două ramificații la extremități. Au
formă fusiformă, iar nucleul este ovalar și de obicei excentric. Se
găsesc de exemplu în <a href="https://ro.wikipedia.org/wiki/Retin%C4%83" title="Retină">retină</a>.</li>
</ul>
<ul>
<li><b>neuroni unipolari</b>, cu o singură prelungire axonică. De exemplu: <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Celul%C4%83_cu_bastona%C8%99&action=edit&redlink=1" title="Celulă cu bastonaș — pagină inexistentă">celulele cu bastonaș</a> sau <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Celul%C4%83_cu_con&action=edit&redlink=1" title="Celulă cu con — pagină inexistentă">celulele cu con</a> din retină.</li>
</ul>
<ul>
<li><b>neuroni pseudounipolari</b>, cu o prelungire în formă de T:
prelungirea inițială se desparte în două. Sunt sferici, cu nucleu mare,
localizat central. Se găsesc în <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Ganglionii_rahidieni&action=edit&redlink=1" title="Ganglionii rahidieni — pagină inexistentă">ganglionii rahidieni</a> sau <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Ganglionii_spinali&action=edit&redlink=1" title="Ganglionii spinali — pagină inexistentă">ganglionii spinali</a>.</li>
</ul>
<i>După funcționare:</i><br />
<ul>
<li><b>neuroni senzitivi</b>(receptori), care primesc excitațiile de la
stimulii mediului extern - neuronii olfactivi, receptori termici,
receptorii presiunii și receptorii durerii. Astfel de functii
indeplinesc neuronii pseudounipolari si cei bipolari.</li>
<li><b>neuroni motori</b>(efectori), care transmit impulsul nervos prin
axon pană la organele efectoare (muschi, glande). Majoritatea neuronilor
motori sunt multipolari.</li>
<li><b>neuroni de asociație</b>(intercalari), care preiau informatia de
la neuronii senzitivi, o analizeaza si elaboreaza o reactie de raspuns,
pe care o transmit neuronilor motori.</li>
<li><b>neuroni secretori</b> - neuronii <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Hipotalamusului&action=edit&redlink=1" title="Hipotalamusului — pagină inexistentă">hipotalamusului</a>, care secretă <a class="new" href="https://ro.wikipedia.org/w/index.php?title=Neurohormoni&action=edit&redlink=1" title="Neurohormoni — pagină inexistentă">neurohormoni</a>.</li>
</ul>
<h2>
<span id="Propriet.C4.83.C8.9Bi_func.C8.9Bionale"></span><span class="mw-headline" id="Proprietăți_funcționale">Proprietăți funcționale</span></h2>
<b>Excitabilitatea</b> este proprietatea de a intra în activitate sub
acțiunea unui stimul. Membrana joacă un rol esențial prin canalele sale
ionice care se deschid sau se închid în funcție de modificările de
energie din preajma membranei.<br />
<b>Conductibilitatea</b> este proprietatea de a conduce impulsurile.
Această conducere se realizează diferit în fibrele mielinice și
amielinice, cele mielinice fiind mai rapide (60–120 m/s în cele mai
groase, 3–14 m/s în cele mai subțiri; iar în cele amielinice 0.5–2 m/s).<br />
<b>Degenerescența</b> se referă la degradarea neuronului în condiții de lezare serioasă a axonului.<br />
<b>Regenerarea</b> este proprietatea de a se reface după anumite lezări.<br />
<b>Activitatea sinaptică</b> se referă la codarea chimică a informației și transmiterea acesteia prin sinapse.<br />
<h2>
<span class="mw-headline" id="Conectivitate">Conectivitate</span></h2>
Neuronii comunică între ei prin sinapse. Axonul terminal al unei celule nervoase intră în contact cu terminația <a href="https://ro.wikipedia.org/wiki/Dendrit%C4%83" title="Dendrită">dendritică</a> a unui alt neuron. Neuronii precum celulele <a class="mw-redirect" href="https://ro.wikipedia.org/wiki/Jan_Evangelista_Purkinje" title="Jan Evangelista Purkinje">Purkinje</a> pot avea peste 1000 de ramificații dendritice, făcând conexiuni cu alte zeci de mii de celule.<br />
Sinapsele pot fi excitatorii sau inhibitorii.<br />
În <a href="https://ro.wikipedia.org/wiki/Creier" title="Creier">creierul</a>
uman există un număr imens de neuroni,formând un număr imens de
sinapse. Fiecare neuron din cele 16-18 miliarde(deși unii specialiști
susțin existenta a 40 de miliarde,sau și mai exagerat,100 de miliarde)
are în medie 7 000 de conexiuni sinaptice cu ceilalți neuroni,sau pană
la 10 mii de sinapse.Din păcate,din diferite motive,numărul sinapselor
nu e aproximabil,ci doar speculabil.Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-62940906115461038302018-02-08T13:17:00.002-08:002018-02-08T13:17:19.766-08:00"The Holy One said<h3 align="center">
SECTION XXX<br /> <span style="color: green;">(Bhagavad Gita Chapter VI)</span></h3>
"The Holy One said,--'Regardless of fruit of action, he that performs
the actions which should be performed, is a renouncer and devotee, and
not one who discards the (sacrificial) fire, nor one that abstains from
action. <a href="https://www.blogger.com/null" name="fr_190"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_190"><span style="font-size: xx-small;">1</span></a>
That which has been called renunciation, know that, O son of Pandu, to
be devotion, since nobody can be a devotee who has not renounced (all)
resolves. <a href="https://www.blogger.com/null" name="fr_191"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_191"><span style="font-size: xx-small;">2</span></a>
To the sage desirous of rising to devotion, action is said to be the
means; and when he has risen to devotion, cessation of action is said to
be the means. When one is no longer attached to the objects of the
senses, nor to actions, and when one renounces all resolves, then is.
One said to have risen to devotion. One should raise (his ) self by
self; one should not degrade (his) self; for one's own self is one's
friend, and one's own self is one's enemy. <a href="https://www.blogger.com/null" name="fr_192"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_192"><span style="font-size: xx-small;">3</span></a>
To him (only) who has subjugated his self by his self is self a friend.
But to him who has not subjugated his self, his self behaves inimically
like an enemy. The soul of one who has subjugated his self and who is
in the enjoyment of tranquillity, is steadily fixed (on itself) amid
cold and heat, pleasure and pain, and also honour and dishonour. That
ascetic is said to be devoted whose mind is satisfied with knowledge and
experience, who hath no affection, who hath subjugated his senses, and
to whom a sod, a stone and gold are alike. He, who views equally
well-wishers, friends, foes, strangers that are indifferent to him,
those who take part with both sides, those who are objects of aversion,
those who are related (to him), those who are good, and those who are
wicked, is distinguished (above all others). A devotee should always fix
his mind on contemplation, remaining in a secluded place alone,
restraining both mind and body, without expectations (of any kind), and
without concern (with anything). <a href="https://www.blogger.com/null" name="fr_193"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_193"><span style="font-size: xx-small;">4</span></a>
Erecting his seat immovably on a clean spot, not too high nor too low,
and spreading over it a piece of cloth, a deer-skin, or blades of <i>Kusa</i>
grass, and there seated on that seat, with mind fixed on one object,
and restraining the functions of the heart and the senses, one should
practise contemplation for the purification of self. Holding body, head,
and neck<br />
<a href="https://www.blogger.com/null" name="page_68"><span style="color: green; font-size: xx-small;">p. 68</span></a><br />
even, unmoved and steady, and casting his glance on the tip of his
nose, and without looking about in any of the different directions, with
mind in tranquillity, freed from fear, observant of the practices of <i>Brahmacharins</i>,
restraining the mind, with heart fixed on me, the devotee should sit
down, regarding me as the object of his attainment. Thus applying his
soul constantly, the devotee whose heart is restrained, attains to that
tranquillity which culminates in final absorption and assimilation with
me. Devotion is not one's, O Arjuna, who eateth much, nor one's who doth
not eat at all; nor one's who is addicted to too much sleep, nor one's
who is always awake, devotion that is destructive of misery is his who
is temperate in food and amusements, who duly exerts himself temperately
in all his works, and who is temperate in sleep and vigils. When one's
heart, properly restrained, is fixed on one's own self, then,
indifferent to all objects of desire, he is one called a devotee. <a href="https://www.blogger.com/null" name="fr_194"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_194"><span style="font-size: xx-small;">1</span></a>
As a lamp in a windless spot doth not flicker, even that is the
resemblance declared of a devotee whose heart hath been restrained and
who applieth his self to abstraction. That (condition) in which the
mind, restrained by practice of abstraction, taketh rest, in which
beholding self by self, one is gratified within self; in which one
experienceth that highest felicity which is beyond the (sphere of the)
senses and which the understanding (only) can grasp, and fixed on which
one never swerveth from the truth; acquiring which one regards no other
acquisition greater than it, and abiding in which one is never moved by
even the heaviest sorrow; that (Condition) should be known to be what is
called devotion in which there is a severance of connection with pain.
That devotion should be practised with perseverance and with an
undesponding heart. <a href="https://www.blogger.com/null" name="fr_195"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_195"><span style="font-size: xx-small;">2</span></a>
Renouncing all desires without exception that are born of resolves,
restraining the group of the senses on all sides by mind alone, one
should, by slow degrees, become quiescent (aided) by (his) understanding
controlled by patience, and then directing his mind to self should
think of nothing. <a href="https://www.blogger.com/null" name="fr_196"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_196"><span style="font-size: xx-small;">3</span></a>
Wheresoever the mind, which is (by nature) restless and unsteady, may
run, restraining it from those, one should direct it to self alone.
Indeed, unto such a devotee whose mind is in tranquillity, whose
passions have been suppressed, who hath become one with <i>Brahma</i>
and who is free from sin, the highest felicity cometh (of his own
accord). Thus applying his soul constantly (to abstraction), the
devotee, freed from sin, easily obtaineth that highest happiness, <i>viz.</i>, with <i>Brahma</i>.
He who hath devoted his self to abstraction casting an equal eye
everywhere, beholdeth his self in all creatures and all creatures in his
self. Unto him who beholdeth me in everything and<br />
<a href="https://www.blogger.com/null" name="page_69"><span style="color: green; font-size: xx-small;">p. 69</span></a><br />
beholdeth everything in me. I am never lost and he also is never lost to me. <a href="https://www.blogger.com/null" name="fr_197"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_197"><span style="font-size: xx-small;">1</span></a>
He who worshippeth me as abiding in all creatures, holding yet that all
is one, is a devotee, and whatever mode of life he may lead, he liveth
in me. That devotee, O Arjuna, who casteth an equal eye everywhere,
regarding all things as his own self and the happiness and misery of
others as his own, is deemed to be the best.'<br />
"Arjuna said, 'This devotion by means of equanimity which thou hast
declared, O slayer of Madhu,--on account of restlessness of the mind I
do not see its stable presence. <a href="https://www.blogger.com/null" name="fr_198"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_198"><span style="font-size: xx-small;">2</span></a>
O Krishna, the mind is restless, boisterous, perverse, and obstinate.
Its restraint I regard to be as difficult of accomplishment as the
restraint of the wind.'<br />
"The Holy One said, 'Without doubt, O thou of mighty arms the mind is
difficult of subjugation and is restless. With practice, however, O son
of Kunti, and with the abandonment of desire, it can be controlled. It
is my belief that by him whose mind is not restrained, devotion is
difficult of acquisition. But by one whose mind is restrained and who is
assiduous, it is capable of acquisition with the aid of means.'<br />
"Arjuna said, 'Without assiduity, though endued with faith, and with
mind shaken off from devotion, what is the end of him, O Krishna, who
hath not earned success in devotion? Fallen off from both, <a href="https://www.blogger.com/null" name="fr_199"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_199"><span style="font-size: xx-small;">3</span></a>
is he lost like a separated cloud or not, being as he is without
refuge, O thou of mighty arms, and deluded on the path leading to <i>Brahma</i>?
This my doubt, O Krishna, it behoveth thee to remove without leaving
anything. Besides thee, no dispeller of this doubt is to be had. <a href="https://www.blogger.com/null" name="fr_200"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_200"><span style="font-size: xx-small;">4</span></a><br />
"The Holy One said, 'O son of Pritha, neither here, nor hereafter,
doth ruin exist for him, since none, O sire, who performs good (acts)
comes by an evil end. Attaining to the regions reserved for those that
perform meritorious acts and living there for many many years, he that
hath fallen off from devotion taketh birth in the abode of those that
art pious and endued with prosperity, or, he is born even in the family
of devotees endued with intelligence. Indeed, a birth such as this is
more difficult of acquisition in this world. There in those births he
obtaineth contact with that <i>Brahmic</i> knowledge which was his in
his former life; and from that point he striveth again, O descendant of
Kuru, towards perfection. And although unwilling, he still worketh on in
consequence of that same former practice of his. Even one that
enquireth of devotion riseth above (the fruits of) the Divine Word.- <a href="https://www.blogger.com/null" name="fr_201"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fn_201"><span style="font-size: xx-small;">5</span></a> Striving with great efforts, the devotee, cleaned of all his sins, attaineth to perfection after many births,<br />
<a href="https://www.blogger.com/null" name="page_70"><span style="color: green; font-size: xx-small;">p. 70</span></a><br />
and then reacheth the supreme goal. The devotee is superior to
ascetics engaged in austerities; he is esteemed to be superior to even
the man of knowledge. The devotee is superior to those that are engaged
in action. Therefore, become a devotee, O Arjuna. Even amongst all the
devotees, he who, full of faith and with inner self resting on me,
worshippeth me, is regarded by me to be the most devout."<br />
<hr />
<h3 align="CENTER">
Footnotes</h3>
<a href="https://www.blogger.com/null" name="fn_190"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_190">67:1</a> Renouncer and devotee <i>Sannyasin</i> and <i>Yogin</i>.<br />
<a href="https://www.blogger.com/null" name="fn_191"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_191">67:2</a> Which spring from desire.<br />
<a href="https://www.blogger.com/null" name="fn_192"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_192">67:3</a> Self in this sloka is explained by the commentators as mind. The mind, unless controlled, cannot lead to devotion.<br />
<a href="https://www.blogger.com/null" name="fn_193"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_193">67:4</a> <i>Chitta</i> and <i>atma</i> are explained by the commentators as "mind and body."<br />
<a href="https://www.blogger.com/null" name="fn_194"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_194">68:1</a> Fixed on one's own self, <i>i.e.</i>, withdrawn from all objects of sense. Thus Sankara.<br />
<a href="https://www.blogger.com/null" name="fn_195"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_195">68:2</a> <i>Nischayena</i>
is explained by Sankara as equivalent to "with preservence" or
steadily. Sreedhara explains it as equal to "with the certitude of
knowledge acquired by instruction."<br />
<a href="https://www.blogger.com/null" name="fn_196"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_196">68:3</a> <i>Mriti-grahitaya Buddhya</i>
is, as explained by Sankara and others "with understanding controlled
by patience," K. T. Telang renders it "with firm resolve coupled with
courage."<br />
<a href="https://www.blogger.com/null" name="fn_197"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_197">69:1</a> <i>i.e.</i> I am always visible to him, and he too is always within my sight and I am always kind to him.<br />
<a href="https://www.blogger.com/null" name="fn_198"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_198">69:2</a> <i>i.e.</i> how its stable existence may be secured, the mind being by nature ever restless.<br />
<a href="https://www.blogger.com/null" name="fn_199"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_199">69:3</a> Fallen off from both, <i>i.e.</i>, from heaven (through work) and absorption into Brahma (through devotion).<br />
<a href="https://www.blogger.com/null" name="fn_200"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_200">69:4</a> Without leaving anything, <i>i.e.</i>, entirely.<br />
<a href="https://www.blogger.com/null" name="fn_201"></a><a href="http://www.sacred-texts.com/hin/m06/m06030.htm#fr_201">69:5</a> The Divine-Word <i>i.e.</i>,
the Vedas. So great is the efficacy of devotion that one merely
enquiring of it transcends him who conforms to the rites of the Vedas.Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-59145692805866903912018-02-02T10:44:00.000-08:002018-02-02T10:44:12.069-08:00"Sanjaya said<h3 align="center">
SECTION VI</h3>
"Dhritarashtra said.---"Thou art intelligent, O Sanjaya, and
acquainted with the truth (about everything). Thou hast duly given a
description of the island in brief. Tell us now of the island in detail.
Tell us now of the dimension of the expanse of land that lies in the
portion looking like a hare. Thou mayst then speak of the portion
resembling <i>peepul</i> tree."<br />
Vaisampayana said,--"Thus addressed by the king, Sanjaya began to say.<br />
"Sanjaya said,--'Stretching from east to west, are these six mountains that are equal <a href="https://www.blogger.com/null" name="fr_35"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_35"><span style="font-size: xx-small;">2</span></a>
and that extend from the eastern to the western ocean. They are
Himavat, Hemakuta, that best of mountains called Nishadha, Nila
abounding with stones of <i>lapis lazuli</i>, Sweta white as the moon, and the mountains called Sringavat composed of all kinds of metals. <a href="https://www.blogger.com/null" name="fr_36"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_36"><span style="font-size: xx-small;">3</span></a> These are the six mountains, O king, which are always the resorts of <i>Siddhas</i> and <i>Charanas</i>. The space lying between each of these measures a thousand <i>Yojanas</i>, and thereon are many delightful kingdoms. And these divisions are called <i>Varshas</i>, O Bharata. In all those kingdoms reside creatures of diverse species. This (the land where we are) is in the <i>Varsha</i> that is called after Bharata. Next to it (northwards) is the <i>Varsha</i> called after Himavat. The land that is beyond Hemakuta is called <i>Harivarsha</i>,
South of the Nila range and on the north of the Nishadha is a mountain,
O king, called Malyavat that stretches from east to west. Beyond
Malyavat northwards is the mountain called Gandhamadana. <a href="https://www.blogger.com/null" name="fr_37"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_37"><span style="font-size: xx-small;">4</span></a> Between these two (<i>viz.</i>,
Malyavat and Gandhamadana) is a globular mountain called Meru made of
gold. Effulgent as the morning sun, it is like fire without smoke. <a href="https://www.blogger.com/null" name="fr_38"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_38"><span style="font-size: xx-small;">5</span></a> It is eighty-four thousand Yojanas high, and, O king, its depth also is eighty-four Yojanas. It standeth<br />
<a href="https://www.blogger.com/null" name="page_14"><span style="color: green; font-size: xx-small;">p. 14</span></a><br />
bearing the worlds above, below and transversely. Besides Meru are situated, O lord, these four islands, <i>viz.</i>,
Bhadraswa, and Ketumala, and Jamvudwipa otherwise called Bharata, and
Uttar-Kuru which is the abode of persons who have achieved the merit of
righteousness. The bird Sumukha, the son of Suparna, beholding that all
the birds on Meru were of golden plumage, reflected that he should leave
that mountain inasmuch as there was no difference between the good,
middling, and bad birds. The foremost of luminaries, the sun, always
circumambulates Meru, as also the moon with (his) attendant
constellation, and the Wind-god too. The mountain, O king, is endued
with celestial fruits and flowers, and it is covered all over with
mansions made of furnished gold. There, on that mountain, O king, the
celestials, the <i>Gandharvas</i>, the <i>Asuras</i>, and the <i>Rakshasas</i>, accompanied by the tribes of <i>Apsaras</i>,
always sport. There Brahman, and Rudra, and also Sakra the chief of the
celestials, assembled together, performed diverse kinds of sacrifices
with plentiful gifts. Tumvuru, and Narada and Viswavasu, and the Hahas
and the Huhus, repairing thither, adored the foremost of the celestials
with diverse hymns. The high-souled seven <i>Rishis</i>, and Kasyapa the lord of creatures, repair thither, blessed be thou, on every <i>parva</i> day. <a href="https://www.blogger.com/null" name="fr_39"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_39"><span style="font-size: xx-small;">1</span></a> Upon the summit of that mountain, Usanas, otherwise called the Poet, sporteth with the <i>Daityas</i> (his disciples). <a href="https://www.blogger.com/null" name="fr_40"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_40"><span style="font-size: xx-small;">2</span></a>
The jewels and gems (that we see) and all the mountains abounding in
precious stones are of Meru. Therefrom a fourth part is enjoyed by the
holy Kuvera. Only a sixteenth part of that wealth he giveth unto men. On
the northern side of Meru is a delightful and excellent forest of <i>Karnikaras</i>, covered with the flowers of every season, <a href="https://www.blogger.com/null" name="fr_41"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_41"><span style="font-size: xx-small;">3</span></a> and occupying a range of hills. There the illustrious <i>Pasupati</i> himself, the creator of all things, surrounded by his celestial attendants and accompanied by Uma, sporteth bearing a chain of <i>Karnikara</i>
flowers (on his neck) reaching down to his feet, and blazing with
radiance with his three eyes resembling three risen suns. Him <i>Siddhas</i>
truthful in speech, of excellent vows and austere ascetic penances, can
behold. Indeed, Maheswara is incapable of being seen by persons of
wicked conduct. From the summit of that mountain, like a stream of milk,
O ruler of men, the sacred and auspicious Ganga, otherwise called
Bhagirathi, adored by the most righteous, of universal form and
immeasurable and issuing out with terrific noise, falleth with impetuous
force on the delightful lake of <i>Chandramas</i>. <a href="https://www.blogger.com/null" name="fr_42"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_42"><span style="font-size: xx-small;">4</span></a> Indeed that sacred lake, like an ocean, hath been formed by <i>Ganga</i>
herself. (While leaping from the mountains), Ganga, incapable of being
supported by even the mountains, was held for a hundred thousand years
by the bearer of <i>Pinaka</i><br />
<a href="https://www.blogger.com/null" name="page_15"><span style="color: green; font-size: xx-small;">p. 15</span></a><br />
on his head. <a href="https://www.blogger.com/null" name="fr_43"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_43"><span style="font-size: xx-small;">1</span></a> On the western side of Meru, O king, is <i>Ketumala</i>. <a href="https://www.blogger.com/null" name="fr_44"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_44"><span style="font-size: xx-small;">2</span></a> And there also is <i>Jamvukhanda</i>. Both are great seats of humanity, O king. <a href="https://www.blogger.com/null" name="fr_45"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_45"><span style="font-size: xx-small;">3</span></a>
There, O Bharata, the measure of human life is ten thousand years. The
men are all of a golden complexion, and the women are like <i>Apsaras</i>.
And all the residents are without sickness, without sorrow, and always
cheerful. The men born there are of the effulgence of melted gold. On
the summits of Gandhamadana, Kuvera the lord of the <i>Guhyakas</i>, with many <i>Rakshasas</i> and accompanied by tribes of <i>Apsaras</i>,
passeth his time in joy. Besides Gandhamadana there are many smaller
mountains and hills. The measure of human life there is eleven thousand
years. There, O king, the men are cheerful, and endued with great energy
and great strength and the women are all of the complexion of the lotus
and highly beautiful. Beyond <i>Nila</i> is (the <i>Varsha</i> called) <i>Sweta</i>, beyond <i>Sweta</i> is (the <i>Varsha</i> called) <i>Hiranyaka</i>. Beyond <i>Hiranyaka</i> is (the <i>Varsha</i> called) <i>Airavata</i> covered with provinces. The last <i>Varsha</i> in the (extreme) north and Bharata's <i>Varsha</i> in the (extreme) south are both, O king, of the form of a bow. These five <i>Varshas</i> (<i>viz.</i>, <i>Sweta</i>, <i>Hiranyaka</i>, <i>Elavrita</i>, <i>Harivarsha</i>, and <i>Haimavat-varsha</i>) are in the middle, of which <i>Elavrita</i> exists in the very middle of all. Amongst these seven <i>Varshas</i> (the five already mentioned and <i>Airavata</i> and <i>Bharata</i>) that which is further north excels the one to its immediate south in respect of these attributes, <i>viz.</i>, the period of life, stature, health, righteousness, pleasure, and profit. In these <i>Varshas</i>,
O Bharata, creatures (though of diverse species) yet, live together.
Thus, O king, is Earth covered with mountains. The huge mountains of
Hemakuta are otherwise called Kailasa. There, O king, Vaisravana passeth
his time in joy with his <i>Guhyakas</i>. Immediately to the north of Kailasa and near the mountains of Mainaka there is a huge and beautiful mountain called <i>Manimaya</i> endued with golden summits. Beside this mountain is a large, beautiful, crystal and delightful lake called <i>Vindusaras</i>
with golden sands (on its beach). There king Bhagiratha, beholding
Ganga (since) called after his own name, resided for many years. There
may be seen innumerable sacrificial stakes made of gems, and <i>Chaitya</i>
tree made of gold. It was there that he of a thousand eyes and great
fame won (ascetic) success by performing sacrifices. There the Lord of
all creatures, the eternal Creator of all the worlds, endued with
supreme energy surrounded by his ghostly attendants, is adored. There
Nara and Narayana, Brahman, and Manu, and Sthanu as the fifth, are (ever
present). And there the celestial stream Ganga having three currents, <a href="https://www.blogger.com/null" name="fr_46"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_46"><span style="font-size: xx-small;">4</span></a> issuing out of the region of Brahman, first showed herself, and then dividing<br />
<a href="https://www.blogger.com/null" name="page_16"><span style="color: green; font-size: xx-small;">p. 16</span></a><br />
herself into seven streams, became Vaswokasara, Nalini, the
sin-cleansing Saraswati, Jamvunadi, Sita, Ganga and Sindhu as the
seventh. The Supreme Lord hath (himself) made the arrangement with
reference to that inconceivable and celestial stream. It is there that <a href="https://www.blogger.com/null" name="fr_47"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_47"><span style="font-size: xx-small;">1</span></a> sacrifices have been performed (by gods and <i>Rishis</i>) on a thousand occasions after the end of the <i>Yuga</i>
(when creation begins). As regards the Saraswati, in some parts (of her
course) she becometh visible and in some parts not so. This celestial
sevenfold Ganga is widely known over the three worlds. <i>Rakshasas</i> reside on Himavat, <i>Guhyakas</i>
on Hemakuta, and serpents and Nagas on Nishadha, and ascetics on
Gokarna. The Sweta mountains are said to be the abode of the celestial
and the <i>Asuras</i>. The <i>Gandharvas</i> always reside on Nishadhas, and the regenerate <i>Rishis</i> on Nila. The mountains of Sringavat also are regarded as the resort of the celestials.<br />
"'These then, O great king, are the seven <i>Varshas</i> of the world as they are divided. Diverse creatures, mobile <a href="https://www.blogger.com/null" name="fr_48"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fn_48"><span style="font-size: xx-small;">2</span></a>
and immobile, are placed in them all. Diverse kinds of prosperity, both
providential and human, are noticeable in them. They are incapable of
being counted. Those desirous, however, of their own good believe (all
this), I have now told thee of that delightful region (of land) of the
form of a hare about which thou hadst asked me. At the extremities of
that region are the two <i>Varshas</i>, <i>viz.</i>, one on the north and the other on the south. Those two also have now been told to thee. Then again the two islands <i>Naga-dwipa</i> and <i>Kasyapa-dwipa</i>
are the two ears of this region of the form of a hare. The beautiful
mountains of Maleya, O king, having rocks like plates of copper, form
another (prominent) part of Jamvudwipa that having its shape resembling a
hare.'"<br />
<hr />
<h3 align="CENTER">
Footnotes</h3>
<a href="https://www.blogger.com/null" name="fn_35"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_35">13:2</a> The Bombay text reads <i>Varsha parvatas</i> for <i>parvatas samas</i>.<br />
<a href="https://www.blogger.com/null" name="fn_36"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_36">13:3</a> For <i>Pinaddha</i> occurring in the Bengal texts, the Bombay edition reads <i>Vichitra</i>.<br />
<a href="https://www.blogger.com/null" name="fn_37"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_37">13:4</a> The Bengal texts add a line here which is properly omitted in the Bombay edition.<br />
<a href="https://www.blogger.com/null" name="fn_38"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_38">13:5</a> After the 10th occurs a line in the Bengal text which is evidently vicious.<br />
<a href="https://www.blogger.com/null" name="fn_39"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_39">14:1</a> Day of the full-moon and that of the new-moon.<br />
<a href="https://www.blogger.com/null" name="fn_40"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_40">14:2</a> The Bengal texts, except the Burdwan one, have <i>divi</i> for <i>Daityas</i>, of course, the latter reading is correct.<br />
<a href="https://www.blogger.com/null" name="fn_41"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_41">14:3</a> The Bombay text has <i>Sarvatas</i> (which is better) for <i>Sarvata</i> in the Bengal texts.<br />
<a href="https://www.blogger.com/null" name="fn_42"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_42">14:4</a> in the first line of 28, the Bengal texts read <i>Sirasas</i> (ablative) for <i>Sikhhrat</i> of the Bombay edition. In the last line of 29 also, the Bombay text has <i>plavantiva-pravegena</i> for the Bengal reading <i>patatyajapravegena</i>. No material difference of meaning arises if one or the other is accepted.<br />
<a href="https://www.blogger.com/null" name="fn_43"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_43">15:1</a> Alluding to the tradition of Siva's holding Ganga on his head and for which the great god is sometimes called <i>Gangadhara</i>.<br />
<a href="https://www.blogger.com/null" name="fn_44"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_44">15:2</a> This word occurs in various forms, <i>Ketumala</i> and <i>Ketumali</i> being two others.<br />
<a href="https://www.blogger.com/null" name="fn_45"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_45">15:3</a> The Bombay edition reads <i>tu</i> for <i>cha</i> after <i>Jamvukhanda</i>. The meaning becomes changed.<br />
<a href="https://www.blogger.com/null" name="fn_46"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_46">15:4</a> The sacred stream <i>Ganga</i> is believed to have three currents. In heaven the current is called <i>Mandakini</i>; on earth, it is called <i>Ganga</i>; and in the subterraneous world it is called <i>Bhogavati</i>.<br />
<a href="https://www.blogger.com/null" name="fn_47"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_47">16:1</a> The Bengal texts, excepting the Burdwan one, incorrectly read <i>Sakram</i> for <i>Satram</i>.<br />
<a href="https://www.blogger.com/null" name="fn_48"></a><a href="http://www.sacred-texts.com/hin/m06/m06006.htm#fr_48">16:2</a> The correct reading is <i>Gatimanti</i>. Many of the Bengal texts incorrectly read <i>matimanti</i>, which is unmeaning.Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-44697228184703460332018-01-22T11:44:00.003-08:002018-01-22T11:44:40.192-08:00 '""Vaisampayana said, <br />
"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer
of hostile divisions, endued with great energy, addressed
Dhritarashtra's son, Duryodhana, and said, 'From delusion, O Suyodhana,
thou regardest<br />
<a href="https://www.blogger.com/null" name="page_254"><span style="color: green; font-size: xx-small;">p. 254</span></a><br />
me to be alone, and it is for this, O thou of little understanding,
that thou seekest to make me a captive after vanquishing me by violence.
Here, however, are all the Pandavas and all the Vrishnis and Andhakas.
Here are all the Adityas, the Rudras, and the Vasus, with all the great
Rishis. Saying this Kesava, that slayer of hostile heroes burst out into
a loud laughter. And as the high-souled Sauri laughed, from his body,
that resembled a blazing fire, issued myriads of gods, each of lightning
effulgence, and not bigger than the thumb. And on his forehead appeared
Brahman, and on his breast Rudra. And on his arms appeared the regents
of the world, and from his mouth issued Agni, the <i>Adityas</i>, the <i>Sadhyas</i>, the <i>Vasus</i>, the <i>Aswins</i>, the <i>Marutas</i>, with Indra, and the <i>Viswedevas</i>. And myriads of <i>Yakshas</i>, and the <i>Gandharvas</i>, and <i>Rakshasas</i>
also, of the same measure and form, issued thence. And from his two
arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right,
bow in hand, and Rama stood on his left, armed with the plough. And
behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and
before him were all the Andhakas and the Vrishnis with Pradyumna and
other chiefs bearing mighty weapons upraised. And on his diverse arms
were seen the conch, the discus, the mace, the bow called <i>Saranga</i>, the plough, the javelin, the <i>Nandaka</i>,
and every other weapon, all shining with effulgence, and upraised for
striking. And from his eyes and nose and ears and every part of his
body, issued fierce sparks of fire mixed with smoke. And from the pores
of his body issued sparks of fire like unto the rays of the sun. And
beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma, and
Vidura, endued with great intelligence, greatly blessed Sanjaya, and
the <i>Rishis</i>, possessed of wealth of asceticism, for the divine
Janardana gave unto them this divine sight on the occasion. And
beholding in the (Kuru) court that highly wonderful sight, celestial
drums beat (in the sky) and a floral shower fell (upon him). And the
whole Earth trembled (at the time) and the oceans were agitated. And, O
bull of the Bharata's race, all the denizens of the earth were filled
with great wonder. Then that tiger among men, that chastiser of foes,
withdrew that divine and highly wonderful, and extremely varied and
auspicious form. And arm-in-arm with Satyaki on one side and Hridika's
son (Kritavarman) on the other, and obtaining permission of the Rishis,
the slayer of Madhu went out. And during the uproar that then took
place, the Rishis, Narada and others vanquished, for repairing to their
respective places. And this also was another wonderful incident that
happened. And seeing that tiger among men leave the court, the Kauravas
with all the kings followed him, like the gods following Indra. Sauri,
however, of immeasurable soul, without bestowing a single thought on
those that followed him, issued from the court, like a blazing fire
mixed with smoke. And he beheld (at the gate his charioteer) Daruka
waiting with his large white car, furnished with rows of tinkling bells,
decked with golden ornaments, and endued with<br />
<a href="https://www.blogger.com/null" name="page_255"><span style="color: green; font-size: xx-small;">p. 255</span></a><br />
great speed, the clatter of whose wheels resounded like the rumbling
of the clouds, and which was covered all over with white tiger-skins,
and unto which were harnessed his steeds Saivya (and others). And there
also appeared, mounted on his car, that favourite hero of Vrishnis, the
mighty car-warrior Kritavarman, the son of Hridika. And that chastiser
of foes, Sauri, who had his car ready, was about to depart, king
Dhritarashtra addressed him once more and said, 'O grinder of foes, thou
hast seen, O Janardana, the power I wield over my sons! Thou hast,
indeed, witnessed all with thy own eyes. Nothing now is unknown to thee.
Seeing me endeavour to bring about peace between the Kurus, and the
Pandavas, in fact, knowing the state (in which I am), it behoveth thee
not to entertain any suspicion regarding me. O Kesava, I have no sinful
feelings towards the Pandavas. Thou knowest what words have been spoken
by me to Suyodhana. The Kauravas and all the kings of the Earth, also
know, O Madhava, that I have made every endeavour to bring about peace.'<br />
"Vaisampayana continued, 'The mighty-armed Janardana then addressed
Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa
and said, 'Ye have yourselves witnessed all that hath happened in the
assembly of the Kurus, <i>viz</i>., how wicked Duryodhana, like an
uneducated wretch, left the court from anger, and how king Dhritarashtra
also describeth himself to be powerless. With the permission of you
all, I shall now go back to Yudhishthira.' Saluting them, that bull
amongst men, Sauri then mounted his car and set out. And those heroic
bulls amongst the Bharatas, those mighty bowmen, <i>viz</i>., Bhishma,
Drona, and Kripa, and Kshattri, and Aswatthaman and Vikarna, and that
mighty car-warrior Yuyutsu, all began to follow him. And Kesava, on his
large white car, furnished with rows of tinkling bells, proceeded then,
in the very sight of the Kurus, to the abode of his paternal aunt
(Kunti).'"Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-2989842385993917002018-01-09T12:37:00.001-08:002018-01-09T12:37:12.109-08:00Vaisampayana said<h3 align="center">
</h3>
"Vaisampayana said, 'After Kesava had dined and been refreshed,
Vidura said unto him during the night, 'O Kesava, this advent of thine
hath not been a well judged one, for, O Janardana, Dhritarashtra's son
transgresseth the rules of both profit and religion, is wicked and
wrathful, insulteth others, though himself desirous of honours, and
disobeyeth the commands of the aged. He is, O Madhava, a transgressor of
the scriptures, ignorant, and of wicked soul, already overtaken by
fate, untractable, and disposed to do evil to those that seek his good.
His soul is possessed by desire and lust. He foolishly regardeth himself
as very wise. He is the enemy of all his true friends. Ever-suspicious,
without any control over his soul, and ungrateful, he hath abandoned
all virtue and is in love with sin. He is foolish, with understanding
uncultivated, a slave of his senses, ever obedient to the impulses of
lust and avarice, and irresolute in every act that should be done. He is
endued with these and many other vices. Although thou wilt point out to
him what is for his good, he will yet disregard it all, moved by pride
and anger. He hath great faith in Bhishma, and Drona, and Kripa, and
Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth
his heart on peace, O Janardana. Dhritarashtra's sons, with Karna,
firmly believe that the Pandavas are incapable of even looking at
Bhishma, Drona, and other heroes, not to speak of fighting against them.
The foolish Duryodhana of limited sight, having assembled a huge army
regardeth, O slayer of Madhu, that his purposes are already achieved.
The foolish son of Dhritarashtra hath arrived at the conclusion that
Karna, single-handed, is competent to vanquish his foes. He will,
therefore, never make peace. Thou, O Kesava, desirest to establish peace
and brotherly feelings between the two parties. But know that all the
sons of Dhritarashtra have come to the conclusion that they would not
give unto the Pandavas what, indeed, the latter have a right to. With
those that are so resolved thy words will certainly prove vain. Where, O
slayer of Madhu, words, good or bad, are of the same effect, no wise<br />
<a href="https://www.blogger.com/null" name="page_191"><span style="color: green; font-size: xx-small;">p. 191</span></a><br />
man would spend his breath for nothing, like a singer before the deaf. As a Brahmana before a conclave of <i>Chandalas</i>,
thy words, O Madhava, would command no respect among those ignorant and
wicked wretches that have no reverence for all that deserveth
reverence. Foolish, as long as he hath strength, he will never obey thy
counsels. Whatever words thou mayest speak to him will be perfectly
futile. It doth not seem proper to me, O Krishna, that thou shouldst go
into the midst of these wicked-minded wretches seated together. It doth
not seem proper to me, O Krishna, that going thither thou shouldst utter
words against those wicked-souled, foolish, unrighteous wights, strong
in number. In consequence of their having never worshipped the aged, in
consequence of their having been blinded by prosperity and pride, and
owing to the pride of youth and wrath, they will never accept the good
advice thou mayest place before them. He hath mustered a strong force, O
Madhava, and he hath his suspicions of thyself. He will, therefore,
never obey any counsel that thou mayest offer. The sons of
Dhritarashtra, O Janardana, are inspired with the firm belief that at
present Indra himself, at the head of all the celestials, is incapable
of defeating them in battle. Efficacious as thy words always are, they
will prove to be of no efficacy with persons impressed with such a
conviction and who always follow the impulses of lust and wrath. Staying
in the midst of his ranks of elephants and his army consisting of cars
and heroic infantry, the foolish and wicked Duryodhana, with all fears
dispelled, regardeth the whole earth to have already been subjugated by
him. Indeed, Dhritarashtra's son coveteth extensive empire on the earth
without any rivals. Peace, therefore, with him is unattainable. That
which he hath in his possession he regardeth as unalterably his. Alas,
the destruction on the earth seems to be at hand for the sake of
Duryodhana, for, impelled by fate, the kings of the earth, with all the
Kshatriya warriors, have assembled together, desirous of battling with
the Pandavas? All those kings, O Krishna, are in enmity with thee and
have all been deprived of their possessions before this by thee. Through
fear of thee those heroic monarchs have joined together with Karna and
made an alliance with Dhritarashtra's sons. Reckless of their very
lives, all those warriors have united with Duryodhana and are filled
with delight at the prospect of fighting the Pandavas. O hero of
Dasarha's race, it doth not commend itself to me that thou shouldst
enter into their midst. How, O grinder of foes, wilt thou repair into
the midst of those numerous enemies of thine, of wicked souls, and
seated together? O thou of mighty arms, thou art, indeed, incapable of
being vanquished by the very gods, and I know, O slayer of foes, thy
manliness and intelligence. O Madhava, the love I bear to thee is equal
to that I bear to the sons of Pandu. I say, therefore, these words to
thee from my affection, regard, and friendship for thee. What need is
there in expressing to thee the delight that has been mine at sight of
thy persons, for, thou, O thou of eyes like lotus, art the inner Soul of
all embodied creatures.'"Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-58179501647633739942017-12-02T09:37:00.002-08:002017-12-02T09:37:40.949-08:00Sanat-sujata said"Dhritarashtra said, 'What is the object of asceticism (<i>mauna</i>)? Of the two kinds of <i>mauna</i> (<i>viz</i>., the restraining of speech and meditation), which is approved by thee? O learned one, tell me the true aspect of <i>mauna</i>. Can a person of learning attain to a state of quietude and emancipation (<i>moksha</i>) by that <i>mauna</i>? O Muni, how also is asceticism (<i>mauna</i>) to be practised here?'<br />
"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by
both the Vedas and the mind, it is for this that Soul itself is called <i>mauna</i>. That from which both the <i>Vedic</i> syllable <i>Om</i> and this one (ordinary sounds) have arisen, <i>that</i> One, O king, is displayed as the Word.'<br />
"Dhritarashtra said, 'Is he that knoweth both the <i>Rig</i> and the <i>Yajus Vedas</i>, is he that knoweth the <i>Sama Veda</i>, sullied by sins or not when he commiteth sins?'<br />
"Sanat-sujata said, 'I tell thee truly that the man that hath not
restrained his senses is not rescued from his sinful acts by either the <i>Sama</i> or the <i>Rig</i>, or the <i>Yajus Veda</i>.
The Vedas never rescue from sin the deceitful person living by deceit.
On the other hand, like newfledged birds forsaking their nest, the Vedas
forsake such a person at the end.'<br />
"Dhritarashtra said, 'O thou that hast restrained thy senses, if,
indeed, the Vedas are not competent to rescue a person without the aid
of virtue, whence then is this delusion of the Brahmanas that the Vedas
are always destructive of sins?'<br />
"Sanat-sujata said, 'O magnanimous one, this universe hath sprung
from that Supreme Soul by the union of Conditions respecting name, form,
and other attributes. The Vedas also, pointing it out duly, declare the
same, and inculcate that the Supreme Soul and the universe are
different and not identical. It is for attaining to that Supreme Soul
that asceticism and sacrifices are ordained, and it is by these two that
the man of learning earneth virtue. Destroying sin by virtue, his soul
is enlightened by knowledge. The man of knowledge, by the aid of
knowledge, attaineth to the Supreme Soul. Otherwise, he that coveteth
the four objects of human pursuit, taking with him all that he doth
here, enjoyeth their fruits hereafter, and (as those fruits) are not
everlasting cometh back to the region of action (when the enjoyment is
over). Indeed, the fruits of ascetic austerities performed in this world
have to be<br />
<a href="https://www.blogger.com/null" name="page_98"><span style="color: green; font-size: xx-small;">p. 98</span></a><br />
enjoyed in the other world (as regards those persons who have not
obtained the mastery of their souls). As regards those Brahmanas
employed in ascetic practices (who have the mastery of their souls),
even these regions are capable of yielding fruits.'<br />
"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities
which are all of the same kind, be sometimes successful and sometimes
unsuccessful? Tell us this in order that we may know it!'<br />
"Sanat-sujata said, 'That asceticism which is not stained by (desire
and other) faults is said to be capable of procuring emancipation, and
is, therefore, successful, while the asceticism that is stained by
vanity and want of true devotion is regarded unsuccessful. All thy
enquiries, O Kshatriya, touch the very root of asceticism. It is by
asceticism that they that are learned, know <i>Brahman</i> and win immortality!'<br />
"Dhritarashtra said, 'I have listened to what thou hast said about
asceticism unstained by faults, and by which I have succeeded in knowing
an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that
is stained by faults!'<br />
"Sanat-sujata said, 'O king, the twelve, including anger, as also the
thirteen kinds of wickedness, are the faults of asceticism that is
stained. Anger, lust, avarice, ignorance of right and wrong, discontent,
cruelty, malice, vanity, grief, love of pleasure, envy, and speaking
ill of others, are generally the faults of human beings. These twelve
should always be avoided by men. Any one amongst these can singly effect
the destruction of men, O bull among men. Indeed, every one of these
wait for opportunity in respect of men, like a hunter expectant of
opportunities in respect of deer. Assertion of one's own superiority,
desire of enjoying others' wives, humiliating others from excess of
pride, wrathfulness, fickleness, and refusing to maintain those worthy
of being maintained, these six acts of wickedness are always practised
by sinful men defying all dangers here and hereafter. He that regards
the gratification of lust to be one of life's aims, he that is
exceedingly proud, he that <a href="http://www.sacred-texts.com/hin/m05/errata.htm#20">grieves</a>
having given away, he that never spends money, he that persecutes his
subjects by exacting hateful taxes, he that delights in the humiliation
of others, and he that hates his own wives,--these seven are others that
are also called wicked. Righteousness, truth (abstention from injury
and truthfulness of speech), self-restraint, asceticism, delight in the
happiness of others, modesty, forbearance, love of others, sacrifices,
gifts, perseverance, knowledge of the scriptures,--these twelve
constitute the practices of Brahmanas. He that succeeds in acquiring
these twelve, becomes competent to sway the entire earth. He that is
endued with three, two, or even one, of these, should be regarded of
heavenly prosperity. Self-restraint, <a href="http://www.sacred-texts.com/hin/m05/errata.htm#21">renunciation</a>,
and knowledge of Self,--in these are emancipation. Those Brahmanas that
are endued with wisdom, say, that these are attributes in which truth
predominates. Self-restraint is constituted by eighteen virtues.
Breaches and non-observance of ordained acts and omissions, falsehood,
malice, lust, wealth, love of (sensual) pleasure,<br />
<a href="https://www.blogger.com/null" name="page_99"><span style="color: green; font-size: xx-small;">p. 99</span></a><br />
anger, grief, thirst, avarice, deceit, joy in the misery of others,
envy, injuring others, regret, aversion from pious acts, forgetfulness
of duty, calumniating others, and vanity-he that is freed from these
(eighteen) vices; is said by the righteous to be <i>self-restrained</i>. The eighteen faults (that have been enumerated) constitute what is called <i>mada</i>
or pride. Renunciation is of six kinds. The reverse of those six again
are faults called mada. (The faults, therefore, that go by the name of <i>mada</i>
are eighteen and six). The six kinds of renunciation are all
commendable. The third only is difficult of practice, but by that all
sorrow is overcome. Indeed, if that kind of renunciation be accomplished
in practice, he that accomplishes it overcomes all the pairs of
contraries in the world.<br />
'The six kinds of renunciation are all commendable. They are these:
The first is never experiencing joy on occasions of prosperity. The
second is the abandonment of sacrifices, prayers, and pious acts. That
which is called the third, O king, is the abandonment of desire or
withdrawing from the world. Indeed, it is in consequence of this third
kind of renunciation of desire, which is evidenced by the abandonment of
all objects of enjoyment (without enjoying them) and not their
abandonment after having enjoyed them to the fill, nor by abandonment
after acquisition, nor by abandonment only after one has become
incompetent to enjoy from loss of appetite. The fourth kind of
renunciation consists in this: One should not grieve nor suffer his self
to be afflicted by grief when one's actions fail, notwithstanding one's
possession of all the virtues and all kinds of wealth. Or, when
anything disagreeable happens, one feeleth no pain. The fifth kind of
renunciation consists in not soliciting even one's sons, wives, and
others that may all be very dear. The sixth kind consists in giving away
to a deserving person who solicits, which act of gifts is always
productive of merit. By these again, one acquires the knowledge of Self.
As regards this last attribute, it involves eight qualities. These are
truth, meditation, distinction of subject and object, capacity for
drawing inferences, withdrawal from the world, never taking what
belongeth to others, the practices of <i>Brahmacharya</i> vows (abstinence), and non-acceptance (of gifts).<br />
'So also the attribute of <i>mada</i> (the opposite of <i>dama</i> or
self-restraint) hath faults which have all been indicated (in the
scriptures). These faults should be avoided. I have spoken (to thee) of
renunciation and self-knowledge. And as, self-Knowledge hath eight
virtues, so the want of it hath eight faults. Those faults should be
avoided. O Bharata, he that is liberated from this five senses, mind,
the past and the future, becomes happy. O king, let thy soul be devoted
to truth; all the worlds are established on truth; indeed, self-control,
renunciation, and self-knowledge are said to have truth for their
foremost attribute. Avoiding (these) faults, one should practise
asceticism here. The Ordainer hath ordained that truth alone should be
the vow of the righteous. Asceticism, that is dissociated from these
faults and endued with these virtues, becomes the source of great
prosperity, I have now briefly told these about that<br />
<a href="https://www.blogger.com/null" name="page_100"><span style="color: green; font-size: xx-small;">p. 100</span></a><br />
sin-destroying and sacred subject which thou hadst asked me and which
is capable of liberating a person from birth, death, and decrepitude.'<br />
"Dhritarashtra said, 'With <i>Akhyana</i> (<i>Puranas</i>) as their fifth, the <i>Vedas</i>
declare the Supreme Soul to be this universe consisting of mobile and
immobile things. Others regard four God-heads; and others three; others
again regard two; and others only one; and others regard <i>Brahman</i>
alone as the sole existent object (there being nothing else possessing a
separate existence). Amongst these, which should I know to be really
possessed of the knowledge of Brahman.'<br />
"Sanat-sujata, 'There is but one <i>Brahman</i> which is Truth's
self. It is from ignorance of that One, that god-heads have been
conceived to be diverse. But who is there, O king, that hath attained to
Truth's self or Brahman? Man regardeth himself wise without knowing
that One Object of knowledge, and from desire of happiness is engaged in
study and the practices of charity and sacrifices. They have deviated
from Truth (Brahman) and entertain purposes corresponding (with their
state) and hence relying on the truth of Vedic texts thereof perform
sacrifices. Some perform (or <a href="http://www.sacred-texts.com/hin/m05/errata.htm#22">attain</a> the object of) <a href="http://www.sacred-texts.com/hin/m05/errata.htm#23">sacrifices</a> by the mind (meditation), some by words (recitation of particular prayers, or <i>Yapa</i>); and some by acts (actual consummation of the <i>Yatishtoma</i>
and other costly rites). The person, however, who seeketh Brahman
through Truth, obtaineth his desired objects at home. When however,
one's purposes become abortive (through absence of knowledge of Self),
one should adopt vows of silence and such like, called <i>Dikshavrata</i>. Indeed, <i>Diksha</i> cometh from the root <i>Diksha</i>,
meaning the observance of vows. As regards those that have knowledge of
Self, with them Truth is the highest object of pursuit.'<br />
'The fruits of knowledge are visible; asceticism yieldeth fruits
hereafter. A Brahmana who (without knowledge and asceticism) hath only
read much should only be known as a great reader. Therefore, O
Kshatriya, never think that one can be a <i>Brahman</i> (<i>Brahman</i>-knowing)
by only reading the scriptures. He, on the other hand, should be known
by thee to be possessed of the knowledge of the Brahman who doth not
deviate from Truth. O Kshatriya, the verses that were recited by
Atharvan to a conclave of great sages, in days of old, are known by the
name of <i>Chhandas</i>. They are not be regarded as acquainted with the <i>Chhandas</i> who have only read through the <i>Vedas</i>, without having attained to the knowledge of Him who is<a href="http://www.sacred-texts.com/hin/m05/errata.htm#24"> </a>known through the <i>Vedas</i>. The <i>Chhandas</i>, O best of men, become the means of obtaining <i>Brahman</i> independently and without the necessity of anything foreign. They cannot be regarded as acquainted with the <i>Chhandas</i> who are acquainted only with the modes of sacrifice enjoined in the <i>Vedas</i>. On the other hand, having waited upon those that are acquainted with the <i>Vedas</i>, have not the righteous attained to the Object that is knowable by the <i>Vedas</i>? There is none who hath truly caught the sense of the <i>Vedas</i> or there may be some who have, O king, caught the sense. He that hath only read the <i>Vedas</i>, doth not know the Object knowable by them. He, however, that<br />
<a href="https://www.blogger.com/null" name="page_101"><span style="color: green; font-size: xx-small;">p. 101</span></a><br />
is established in Truth, know the Object knowable by the <i>Vedas</i>.
Amongst those faculties which lead to perception of the body as the
acting agent, there is none by which true knowledge may be acquired. By
the mind alone one cannot acquire the knowledge of Self and Not-Self.
Indeed, he that knoweth Self also knoweth what is Not-self. He, on the
other hand, that knoweth only what is Not-self, doth not know Truth. He,
again, that knoweth the proofs, knoweth also that which is sought to be
proved. But what that Object in its nature is (which is sought to be
proved) is not known to either the <i>Vedas</i> or those that are acquainted with the <i>Vedas</i>. For all that, however, those Brahmanas that are (truly) acquainted with the <i>Vedas</i> succeed in obtaining a knowledge of the Object knowable (by the <i>Vedas</i>) through the <i>Vedas</i>.
As the branch of a particular tree is sometimes resorted to for
pointing out the lunar digit of the first day of the lighted fortnight
so the <i>Vedas</i> are used for <a href="http://www.sacred-texts.com/hin/m05/errata.htm#25">indicating</a> the <a href="http://www.sacred-texts.com/hin/m05/errata.htm#26">highest</a> attributes of the Supreme Soul. I know him to be a <i>Brahmana</i> (possessing a knowledge of <i>Brahman</i>) who expoundeth the doubts of others, having himself mastered all his own doubts, and who is <a href="http://www.sacred-texts.com/hin/m05/errata.htm#27">possessed</a>
of the knowledge of Self. One cannot find what the Soul is by seeking
in the East, the South, the West, the North, or in the subsidiary
directions or horizontally. Very rarely can it be found in him who
regardeth this body be to Self. Beyond the conception of even the <i>Vedas</i>,
the man of Yoga-meditation only can behold the Supreme. Completely
restraining all thy senses and thy mind also seek thou that <i>Brahman</i> which is known to reside in thy own Soul. He is not a <i>Muni</i> who practiseth only <i>Yoga</i>-meditation; nor he who liveth only in the woods (having retired from the world). He, however, is a <i>Muni</i> and is superior to all who knoweth his own nature. In consequence of one's being able to <a href="http://www.sacred-texts.com/hin/m05/errata.htm#28">expound</a> every object (<i>Vyakarana</i>), one is said to be endued with universal knowledge (<i>Vaiyakarana</i>); and, indeed, the science itself is called <i>Vyakarana</i> owing to its being able to expound every object to its very root (which is <i>Brahman</i>).
The man who beholdeth all the regions as present before his eyes, is
said to be possessed of universal knowledge. He that stayeth in Truth
and knoweth <i>Brahman</i> is said to be a <i>Brahmana</i>, and a <i>Brahmana</i>, possesseth universal knowledge. A <i>Kshatriya</i> also, that practises such virtues, may behold <i>Brahman</i>. He may also attain to that high state by ascending step by step, according to what is indicated in the <i>Vedas</i>. Knowing it for certain, I tell thee this.'"Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-55115481699988648422017-11-27T08:47:00.002-08:002017-11-27T08:47:59.341-08:00Despre Statul Paralel și despre Statele Paralele cu România Constituțională <br />
S-a tot vorbit aiuristic despre 'Statul Paralel' și azi m-am gândit să
luminez mințile explicând la ce se referă acea expresie. Ce este un
Stat? Un stat este un pachet de legi și realitatea creata de cei care
pun în aplicare acel pachet de legi. Statul România, adică statul țării
noastre ai căror cetățeni cu drepturi inalienabile suntem, are ca
fundament Constituția, Tratatele pe care România prin re<span class="text_exposed_show">prezentanții
'noștri' le-a semnat, și celelalte legi constituționale. Deci
Constituția și celelalte legi sunt ca un scenariu menit să creeze o
anumită realitate, o anumită ordine, adică o ordine de drept. În
momentul în care care funcționarii statului respectă scenariul (Legea),
ordinea de drept există, iar cetățenii trăiesc bine și echitabil fără
lipsuri, griji și nevoi. În momentul în care funcționarii statului nu
respectă scenariul (Legea), ei creează o altă ordine, care e de fapt o
dezordine, o dezordine de ficțiune. Când funcționarii nu respectă
scenariul (Legea) ei de fapt respectă un scenariu fictiv, paralel cu
scenariul legal, cu Legea, cu pachetul de legi care este statul România,
adică ei creează prin conduitele/conductele lor corupte, nelegale, un
Stat Paralel sau chiar mai multe. Funcționarii aflați în funcțiile
statului România care nu respectă scenariul (Legea) sunt funcționarii
unui stat paralel cu Statul de Drept, adică cu România Constituțională.
Deci 'Statul Paralel' este statul creat de funcționarii publici corupți,
adică de funcționarii care nu respectă Legislația, respectiv
Constituția României, Tratatele și legile în vigoare în România.
Președintele Iohannis a spus că nu există un 'Stat Paralel' în România,
ceea ce este corect. Io cred că există chiar mai multe State Paralele cu
România Constituțională, state formate din grupuri infracționale
formate din funcționari publici corupți organizați. Ba, mai mult, observ
că România Constituțională, adică Statul de Drept, are din ce în ce mai
puțini funcționari publici și cetățeni. Majoritatea funcționarilor
publici din România, fiind corupți, sunt funcționarii unor state
paralele opuse statului România, adică opuse statului România prevazut
de Constituție, și opuse ele între ele, și care au susținători dintre
cetățeni.</span>Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-22036814448255954602017-11-07T11:31:00.000-08:002017-11-07T11:31:18.984-08:00"Yudhishthira said<h3 align="center">
SECTION XXVI</h3>
"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard,
indicative of war, that thou apprehendest war? O sire, peace is
preferable to war. Who, O charioteer, having got the other alternative
would wish to fight? It is known to me, O Sanjaya, that if a man can
have every wish of his heart without having to do anything, he would
hardly like to do anything even though it might be of the least
troublesome kind, far less would he engage in war. Why should a man ever
go to war? Who is so cursed by the gods that he would select war? The
sons of Pritha, no doubt, desire their own happiness but their conduct
is ever marked by righteousness and conducive to the good of the world.
They desire only that happiness which results from righteousness. He
that fondly followeth the lead of his senses, and is desirous of
obtaining happiness and avoiding misery, betaketh himself to action
which in its essence is nothing but misery. He that hankers after
pleasure causeth his body to suffer; one free from such hankering
knoweth not what misery is. As an enkindled fire, if more fuel be put
upon it, blazeth forth again with augmented force, so desire is never
satiated with the acquisition of its object but gaineth force like
unkindled fire when clarified butter is poured upon it. Compare all this
abundant fund of enjoyment which king Dhritarashtra hath with what we
possess. He that is unfortunate never winneth victories. He that is
unfortunate enjoyeth not the voice of music. He that is unfortunate doth
not enjoy garlands and scents! nor can one that is unfortunate enjoy
cool and fragrant unguents! and finally he that is unfortunate weareth
not fine clothes. If this were not so, we would never have been driven
from the Kurus. Although, however, all this is true, yet none cherished
torments of the heart. The king being himself in trouble seeketh
protection in the might of others. This is not wise. Let him, however,
receive from others the same behaviour that he displays towards them.
The man who casteth a burning fire at midday in the season of spring in a
forest of dense underwood, hath certainly, when that fire blazeth forth
by aid of the wind, to grieve for his lot if he wisheth to escape. O
Sanjaya, why doth king Dhritarashtra now bewail, although he hath all
this prosperity? It is because he had followed at first the counsels of
his wicked son of vicious soul, addicted to crooked ways and confirmed
in folly. Duryodhana disregarded the words of Vidura, the best of his
well-wishers, as if the latter were hostile to him. King Dhritarashtra,
desirous solely of satisfying his sons, would knowingly enter upon an
unrighteous course. Indeed, on account of his fondness for his son, he
would not pay heed to Vidura, who, out of all the Kurus, is the wisest
and best of all his well-wishers, possessing vast learning, clever in
speech, and righteous in act. King Dhritarashtra is desirous of
satisfying his son, who, while himself seeking honours from others, is
envious and wrathful, who transgresses the rules for the acquisition<br />
<a href="https://www.blogger.com/null" name="page_43"><span style="color: green; font-size: xx-small;">p. 43</span></a><br />
of virtue and wealth, whose tongue is foul, who always follows the
dictates of his wrath, whose soul is absorbed in sensual pleasures, and
who, full of unfriendly feelings to many, obeys no law, and whose life
is evil, heart implacable, and understanding vicious. For such a son as
this, king Dhritarashtra knowingly abandoned virtue and pleasure. Even
then, O Sanjaya, when I was engaged in that game of dice I thought that
the destruction of the Kurus was at hand, for when speaking those wise
and excellent words Vidura obtained no praise from Dhritarashtra. Then, O
charioteer, did trouble overtake the Kurus when they disregarded the
words of Vidura. So long as they had placed themselves under the lead of
his wisdom, their kingdom was in a flourishing state. Hear from me, O
charioteer, who are the counsellors now of the covetous Duryodhana. They
are Dussasana, and Sakuni the son of Suvala, and Karna the <i>Suta's</i>
son! O son of Gavalgana, look at this folly of his! So I do not see,
though I think about it, how there can be prosperity for the Kurus and
the Srinjayas when Dhritarashtra hath taken the throne from others, and
the far seeing Vidura hath been banished elsewhere. Dhritarashtra with
his sons is now looking for an extensive and undisputed sovereignty over
the whole world. Absolute peace is, therefore, unattainable. He
regardeth what he hath already got to be his own. When Arjuna taketh up
his weapon in fight, Karna believeth him capable of being withstood.
Formerly there took place many great battles. Why could not Karna then
be of any avail to them. It is known to Karna and Drona and the
grandsire Bhishma, as also to many other Kurus, that there is no wielder
of the bow, comparable to Arjuna. It is known to all the assembled
rulers of the earth, how the sovereignty was obtained by Duryodhana
although that repressor of foes, Arjuna, was alive. Pertinanciously doth
Dhritarashtra's son believe that it is possible to rob the sons of
Pandu of what is their own, although he knoweth having himself gone to
the place of fight, how Arjuna comforted himself when he had nothing but
a bow four cubits long for his weapon of battle. Dhritarashtra's sons
are alive simply because they have not as yet heard that twang of the
stretch <i>Gandiva</i>. Duryodhana believeth his object already gained,
as long as he beholdeth not the wrathful Bhima. O sire, even Indra would
forbear to rob us of our sovereignty as long as Bhima and Arjuna and
the heroic Nakula and the patient Sahadeva are alive! O charioteer, the
old king with his son still entertains the notion that his sons will not
be perished, O Sanjaya, on the field of battle, consumed by the fiery
wrath of Pandu's sons. Thou knowest, O Sanjaya, what misery we have
suffered! For my respect to thee, I would forgive them all. Thou knowest
what transpired between ourselves and those sons of Kuru. Thou knowest
how we comforted ourselves towards Dhritarashtra's son. Let the same
state of things still continue, I shall seek peace, as thou counsellest
me to do. Let me have Indraprastha for my kingdom, Let this be given to
me by Duryodhana, the chief of Bharata's race.'"Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-37240040192330075172017-11-05T11:44:00.001-08:002017-11-05T11:44:34.800-08:00Stoian G Bogdan - Magic Maiden<div style="text-align: center;"><br /><iframe allowfullscreen="" frameborder="0" height="344" src="https://www.youtube.com/embed/4vGi9TtNrYg" width="459"></iframe></div>Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-54552146279934647462017-10-15T09:56:00.000-07:002017-10-15T09:56:04.667-07:00Parabola Trandafinului crescut din căcat sau a Mustăriei cu vin spurcat<span style="font-size: x-small;">Erată: Textele de mai jos sunt reprezentative inclusiv pentru înțelegerea mentalității scriitorilor în vârstă vis a vis de tinerii de viță nobilă ca mine. </span><br />
<br />
<b>Motto:</b><i> <span class="fwn fcg"><span class="fwb fcg" data-ft="{"tn":";"}"><a data-hovercard-prefer-more-content-show="1" data-hovercard-referer="ARRkI-y-zrxXh627grqncf9d-wjLoxM1mQyJhTJR2LZr5aRUIXsT5GiSCauHwVtN_zw" data-hovercard="/ajax/hovercard/user.php?id=100007636080370&extragetparams=%7B%22hc_ref%22%3A%22ARRkI-y-zrxXh627grqncf9d-wjLoxM1mQyJhTJR2LZr5aRUIXsT5GiSCauHwVtN_zw%22%2C%22fref%22%3A%22nf%22%7D" href="https://www.facebook.com/profile.php?id=100007636080370&hc_ref=ARRkI-y-zrxXh627grqncf9d-wjLoxM1mQyJhTJR2LZr5aRUIXsT5GiSCauHwVtN_zw&fref=nf">Stoian G. Bogdan</a></span></span></i><br />
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<i><span class="_5paw _14zs" data-ft="{"tn":"j"}"></span><span role="presentation"> · </span><span><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/permalink.php?story_fbid=2006652212932629&id=100007636080370" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1507596294" title="9 octombrie 2017 la 17:44"><span class="timestampContent" id="js_3pv">9 octombrie la 17:44</span></abbr></a></span></span><span role="presentation"> · </span></i><div class="_6a _43_1 _4f-9 _nws _21p0 _fol" id="u_jsonp_4_1c">
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<div class="_5pbx userContent _22jv _3576" data-ft="{"tn":"K"}" id="js_3pw">
<i>Nici anu ăsta n-am luat Nobelu.. <br /> Mi-erau buni op' su' de mii acuma și vreun miliard două cât mai făceam pe lângă.. <br /> Nu mi l-au dat că-s din România și că nu susțin căsătoria între persoane de același sex.. <br />
Ce dezavantaj să te naști și să trăiești în țara asta, ce dezavantaj să
fii tânăr geniu într-o lume guvernată de oameni în vârstă, mediocri și
corupți..</i></div>
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<i><span class="_1mto"><div class="_khz _4sz1">
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<i>Comentarii</i></h6>
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<i><a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007890180395&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/adrian.aluigheorghe.3?fref=ufi" tabindex="-1"><img alt="Adrian Alui Gheorghe" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/13627057_1764720707134252_6194459210872425698_n.jpg?oh=6c0950b2f87afc2f2e2905b719f0a94d&oe=5A760C46" /></a></i></div>
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<i><span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007890180395&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi_admin%22%7D" dir="ltr" href="https://www.facebook.com/adrian.aluigheorghe.3?fref=ufi">Adrian Alui Gheorghe</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Io
cred că e mai bine așa, cu atîta bănet îți veneau idei, te țineai de
prostii și nu mai scriai cărțile celelalte pe care trebuie să le scrii,
conform destinului ... Mai bine ar fi să iei premiul Nobel pentru Pace,
nu se înghesuie mulți, e și respectul mai mare, invidia mai mică.</span></span></span></span></span></span><span></span></i></div>
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<i><span class="_6a _3-me"><div class="_khz _4sz1">
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</span></i><i><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/profile.php?id=100007636080370#" role="button">Răspunde</a><span role="presentation"> · </span><a data-hover="tooltip" data-tooltip-alignh="center" data-tooltip-uri="/ufi/reaction/sentence/tooltip/?ft_ent_identifier=2006652212932629_2006727816258402&client_id=1508082139976%3A714109210&user_count=3&av=100007636080370" href="https://www.facebook.com/ufi/reaction/profile/browser/?ft_ent_identifier=2006652212932629_2006727816258402&av=100007636080370" rel="dialog" role="button"><div class="_3t53 UFICommentReactionsBling _4ar- _ipn">
<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">3</span></div>
</a></i><i><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/permalink.php?story_fbid=2006652212932629&id=100007636080370&comment_id=2006727816258402&comment_tracking=%7B%22tn%22%3A%22R0%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507574037" title="9 octombrie 2017 la 20:33">9 octombrie la 20:33</abbr></a></span></i></div>
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<i><a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi" tabindex="-1"><img alt="Stoian G. Bogdan" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c2.0.32.32/p32x32/7555_1374356689495521_2056589173_n.jpg?oh=20a76eefb4e71bd4bdea13a9b2e5d780&oe=5A856D5E" /></a></i></div>
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<i><span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi_admin%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Nu
mai scriu cărți că le-am scris pe toate aici și pe blogul meu, și
oricum, nu trebuie să scriu nimic. Io nu fac prostii, iar banii îmi sunt
foarte necesari. Merit e drept și pentru Pace Nobelul, am scris de mult
asta <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span><span></span></i></div>
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<i><span class="_6a _3-me"><div class="_khz _4sz1">
<a class="UFILikeLink UFIReactionLink" data-testid="ufi_comment_like_link" href="https://www.facebook.com/profile.php?id=100007636080370#" role="button" tabindex="0">Îmi place</a></div>
</span></i><i><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/profile.php?id=100007636080370#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/permalink.php?story_fbid=2006652212932629&id=100007636080370&comment_id=2006751402922710&comment_tracking=%7B%22tn%22%3A%22R%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507578528" title="9 octombrie 2017 la 21:48">9 octombrie la 21:48</abbr></a><span role="presentation"> · </span><a class="uiLinkSubtle" data-hover="tooltip" data-tooltip-content="Vezi istoricul editărilor" href="https://www.facebook.com/profile.php?id=100007636080370#" rel="dialog" role="button" title="Vezi istoricul editărilor">Editat</a></span></i></div>
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<b>Parabola Trandafinului crescut din căcat sau a Mustăriei cu vin spurcat</b><br />
<br />
<br />
<br />
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<span class="fwn fcg"><span class="fwb fcg" data-ft="{"tn":";"}"><a data-hovercard-prefer-more-content-show="1" data-hovercard-referer="ARQPQhUGf13kNEakv9dDSgphL0_sEx8B82IA9FQ7tP7e6fU3N2dlgIfGgGdNinWF6zA" data-hovercard="/ajax/hovercard/user.php?id=100001855195349&extragetparams=%7B%22hc_ref%22%3A%22ARQPQhUGf13kNEakv9dDSgphL0_sEx8B82IA9FQ7tP7e6fU3N2dlgIfGgGdNinWF6zA%22%2C%22fref%22%3A%22nf%22%7D" href="https://www.facebook.com/octavian.soviany?hc_ref=ARQPQhUGf13kNEakv9dDSgphL0_sEx8B82IA9FQ7tP7e6fU3N2dlgIfGgGdNinWF6zA&fref=nf" id="js_30o">Octavian Soviany</a></span></span></h5>
<div class="_5pcp _5lel _232_" id="feed_subtitle_100001855195349;1751172581621231;;9">
<span class="_5paw _14zs" data-ft="{"tn":"j"}"></span><span role="presentation"> · </span><span><span class="fsm fwn fcg"><a class="_5pcq" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231" target=""><abbr class="_5ptz" data-shorten="1" data-utime="1507627956" title="10 octombrie 2017 la 11:32"><span class="timestampContent" id="js_1d">10 octombrie la 11:32</span></abbr></a></span></span><span role="presentation"> · </span><div class="_6a _29ee _4f-9 _43_1" data-hover="tooltip" data-tooltip-content="Distribuit pentru: Prietenii lui Octavian" role="img">
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<div class="_5pbx userContent _22jv _3576" data-ft="{"tn":"K"}" id="js_1e">
am
avut de-a lungul carierei mele de profesor o sumedenie de elevi care
scriau bine sau foarte bine pentru vârsta lor. au confirmat vreo patru. e
puţin? e mult? e bine?</div>
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Comentarii</h6>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1537841324&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/nicoleta.nideleavaia?fref=ufi" tabindex="-1"><img alt="Nidelea Vaia Nicoleta" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/12279170_10208613650048855_5042359140479658456_n.jpg?oh=8b623012382bf9345811c80093379a96&oe=5A813E37" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1537841324&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/nicoleta.nideleavaia?fref=ufi">Nidelea Vaia Nicoleta</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>E bine spre mult.</span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><a data-hover="tooltip" data-tooltip-alignh="center" data-tooltip-uri="/ufi/reaction/sentence/tooltip/?ft_ent_identifier=1751172581621231_1751178884953934&client_id=1508081616018%3A316082119&user_count=3&av=100007636080370" href="https://www.facebook.com/ufi/reaction/profile/browser/?ft_ent_identifier=1751172581621231_1751178884953934&av=100007636080370" rel="dialog" role="button"><div class="_3t53 UFICommentReactionsBling _4ar- _ipn">
<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">3</span></div>
</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751178884953934&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507628361" title="10 octombrie 2017 la 11:39">10 octombrie la 11:39</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100001838681202&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/profile.php?id=100001838681202&fref=ufi" tabindex="-1"><img alt="Daniel Vorona" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c50.140.511.511/s32x32/10564999_714725298598753_2286128773188845452_n.jpg?oh=8955fc825f6e695f33824aaa16941f24&oe=5A689393" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100001838681202&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100001838681202&fref=ufi">Daniel Vorona</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>unul dacă rămâne e foarte bine</span></span></span></span></span></span><span></span></div>
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<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">1</span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1727242553&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/corina.carp.35?fref=ufi" tabindex="-1"><img alt="Corina Carp" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c0.5.32.32/p32x32/12187656_10201284431429283_6373247654834759402_n.jpg?oh=ad955cfd6505369f92c21e2ee7dd98e6&oe=5A7F14B2" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1727242553&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/corina.carp.35?fref=ufi">Corina Carp</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>suficient!</span></span></span></span></span></span><span></span></div>
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<a class="UFILikeLink UFIReactionLink" data-testid="ufi_comment_like_link" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button" tabindex="0">Îmi place</a><span class="accessible_elem" data-accessibilityid="virtual_cursor_trigger" role="button" tabindex="-1">Vezi mai multe reacţii</span></div>
</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751181071620382&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507628490" title="10 octombrie 2017 la 11:41">10 octombrie la 11:41</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1139147748&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/radu.calin?fref=ufi" tabindex="-1"><img alt="Radu Calin" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/19598947_10212848460543181_3436666131422351295_n.jpg?oh=5713d21132ca545097cc5c5f0bf543b3&oe=5A77021E" /></a></div>
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<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">1</span></div>
</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751185041619985&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507628763" title="10 octombrie 2017 la 11:46">10 octombrie la 11:46</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1537841324&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/nicoleta.nideleavaia?fref=ufi" tabindex="-1"><img alt="Nidelea Vaia Nicoleta" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/12279170_10208613650048855_5042359140479658456_n.jpg?oh=8b623012382bf9345811c80093379a96&oe=5A813E37" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=1537841324&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/nicoleta.nideleavaia?fref=ufi">Nidelea Vaia Nicoleta</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Mie
mi ați dat un mod de a gândi pentru toată viața. Nu stiu cat de buna v
am fost ca eleva,insa stiu ca m ați învățat să gândesc.</span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><a data-hover="tooltip" data-tooltip-alignh="center" data-tooltip-uri="/ufi/reaction/sentence/tooltip/?ft_ent_identifier=1751172581621231_1751187604953062&client_id=1508081616150%3A3166008336&user_count=2&av=100007636080370" href="https://www.facebook.com/ufi/reaction/profile/browser/?ft_ent_identifier=1751172581621231_1751187604953062&av=100007636080370" rel="dialog" role="button"><div class="_3t53 UFICommentReactionsBling _4ar- _ipn">
<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">2</span></div>
</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751187604953062&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507628960" title="10 octombrie 2017 la 11:49">10 octombrie la 11:49</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007505613913&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/emil.chira.3?fref=ufi" tabindex="-1"><img alt="Emil Chira" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c15.0.32.32/p32x32/13654403_1745667255693445_1719623052855252943_n.jpg?oh=4cde61b7140b996a530b06c846b984db&oe=5A7735CE" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007505613913&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/emil.chira.3?fref=ufi">Emil Chira</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Vă mulțumesc pentru tot.....indiferent de care parte am fost...</span><a class="_58cn" dir="ltr" href="https://www.facebook.com/hashtag/mul%C8%9Bumim?hc_location=ufi" target="_blank"><span class="_58cl">#</span><span class="_58cm">mulțumim</span></a></span></span></span></span></span><span></span></div>
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<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">3</span></div>
</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751197358285420&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507629777" title="10 octombrie 2017 la 12:02">10 octombrie la 12:02</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000694556541&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/diana.sasarman?fref=ufi" tabindex="-1"><img alt="Diana-Iulia Săsărman" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/22196149_1739483339418134_4814527772188234135_n.jpg?oh=a633375cae17c728b5a32d952ea2af13&oe=5A3E2E65" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000694556541&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/diana.sasarman?fref=ufi">Diana-Iulia Săsărman</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Eu cred că e mult.</span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751199038285252&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507629858" title="10 octombrie 2017 la 12:04">10 octombrie la 12:04</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100005163750286&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/george.mihalcea.104?fref=ufi" tabindex="-1"><img alt="George Mihalcea" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/22405488_778400775675374_3152665881942558071_n.jpg?oh=23e2b4908c365790c46abae0cef589cb&oe=5A87C345" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100005163750286&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/george.mihalcea.104?fref=ufi">George Mihalcea</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Este enorm.</span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751208508284305&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507630635" title="10 octombrie 2017 la 12:17">10 octombrie la 12:17</abbr></a></span></div>
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<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">1</span></div>
</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751216021616887&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507631219" title="10 octombrie 2017 la 12:26">10 octombrie la 12:26</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000672935831&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/mariana.baicu.9?fref=ufi" tabindex="-1"><img alt="Mariana Baicu" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/22196228_1727921323906949_1859598640683884402_n.jpg?oh=fa50ae4e2643218e5c0f5decd5a4aa2d&oe=5A6A6E5C" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000672935831&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/mariana.baicu.9?fref=ufi">Mariana Baicu</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Încă
nu am realizat ca intro clasa , chiar de excelenta, la sfârșitul
anului se diferențiază 1-3 premianti, majoritatea medii și restul sub
medie. Chiar dacă formam clasa cu toți premianții de la toate clasele
sau cu toți repetenți de la toate clasel</span></span><span><span><span>e.
Talentul și abilitățile native sunt un lucru special care trebuie
descoperite și cultivate de formatori întrun mediu adecvat ( cercurile,
cluburile, atelierele creative , stimulative, aplicative.) Acum cine nu
are bani nu mai poate sa-si dezvolte aceste abilități (muzica, balet,
limbi străine, pictura, lucru de mana, poezie etc) cu care se
completează educația generala și orientarea profesionala.</span></span></span></span></span></span></span></span><span></span></div>
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<span class=""><span class="UFIReplySocialSentenceLinkText">Octavian Soviany a răspuns<span role="presentation"> · </span>1 răspuns</span></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100002176685032&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/alis.bobe?fref=ufi" tabindex="-1"><img alt="Alis Bobe" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/22365179_1515910665158142_6939040710542972754_n.jpg?oh=efb4e219ecc35e48d85fe458973ad0e3&oe=5A7B8CD7" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100002176685032&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/alis.bobe?fref=ufi">Alis Bobe</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>ce inseamna ca au confirmat?</span></span></span></span></span></span><span></span></div>
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<a class="UFILikeLink UFIReactionLink" data-testid="ufi_comment_like_link" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button" tabindex="0">Îmi place</a><span class="accessible_elem" data-accessibilityid="virtual_cursor_trigger" role="button" tabindex="-1">Vezi mai multe reacţii</span></div>
</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751270794944743&comment_tracking=%7B%22tn%22%3A%22R6%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507634598" title="10 octombrie 2017 la 13:23">10 octombrie la 13:23</abbr></a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100001382151352&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/manuela.c.sava?fref=ufi" tabindex="-1"><img alt="Manuela Camelia Sava" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/21752201_1555541234501933_4330038304619894960_n.jpg?oh=7a3b02c36e68ead9034dfa03060a4641&oe=5A683C1B" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000225106448&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/doina.sotiriu?fref=ufi">Doina Sotiriu</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Claudiu
Komartin, Cristian Cotarcea,Miruna Troncota ...sunt multi talentati
dintre elevii D-voastra....Puteti sa va mandriti cu ei ..si ei ca au
avut sansa sa fie indrumati de PROFESORUL,SCRIITORUL si OMUL OCTAVIAN
SOVIANY !!</span></span></span></span></span></span><span></span></div>
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<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">5</span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi" tabindex="-1"><img alt="Stoian G. Bogdan" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c2.0.32.32/p32x32/7555_1374356689495521_2056589173_n.jpg?oh=20a76eefb4e71bd4bdea13a9b2e5d780&oe=5A856D5E" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Niciun elev de-al dvs nu poate să scrie mai bine decât mine și nici nu va putea <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span>
Ca atare în realitate nu a confirmat nimic niciunul. Sigur, în
subcultura în care se scufundă această țară, orice ciob pare nestemata <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span> După ce ai citit marile scrieri</span></span><span><span><span>
ale omenirii, gen Mahabharata, vezi atât de puțini scriitori și atât de
puțini poeți încât îți dai seama că în realitate trăiești în țara asta
într-o subcultura menținută în această stare prin cenzură și
manipulare..</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000672935831&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/mariana.baicu.9?fref=ufi">Mariana Baicu</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Și
pe tine cine te-a format și Ti-a pus condeiul și vorbele în gura,
cenzurate, ca văd ca ești debordant! Asta-i România! Întotdeauna se va
naște un Gina contra care va arunca copilul odată cu laturile și nu va
vedea pădurea din cauza unor buruieni.</span></span></span></span></span></span><span></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi" tabindex="-1"><img alt="Stoian G. Bogdan" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c2.0.32.32/p32x32/7555_1374356689495521_2056589173_n.jpg?oh=20a76eefb4e71bd4bdea13a9b2e5d780&oe=5A856D5E" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Pe mine m-a format Bunul Dumnezeu <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span>
Iar în funcție de nivelul de conștiință fiecare rezonează cu ce
rezonează. Un om mediocru nu va rezona cu un geniu, și nici un geniu cu
un mediocru <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000694556541&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/diana.sasarman?fref=ufi">Diana-Iulia Săsărman</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Off
topic: Nu e o întrebare tendenţioasă, mă adresez sincer şi fără
viclenie. Dumneavoastră cum sunteţi atât de sigur că sunteţi genial?</span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Una e să fii genial și alta e să fii geniu <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span><span></span></div>
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<span class=""><span class="UFIReplySocialSentenceLinkText">Ascunde 18 răspunsuri</span></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000672935831&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/mariana.baicu.9?fref=ufi" tabindex="-1"><img alt="Mariana Baicu" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/p32x32/22196228_1727921323906949_1859598640683884402_n.jpg?oh=fa50ae4e2643218e5c0f5decd5a4aa2d&oe=5A6A6E5C" /></a></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335&reply_comment_id=1751422814929541&comment_tracking=%7B%22tn%22%3A%22R9%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507643746" title="10 octombrie 2017 la 15:55">10 octombrie la 15:55</abbr></a></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Domnul profesor Soviany este unul dintre lăudătorii mei <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span> Ferească Dumnezeu! Să știi că și satisfacția cu literatura mediocră duce la plafonare, dar și la prostie <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span><span></span></div>
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<span class="_3t54"><span class="_3emk _26lk"><span class="_9zc _2p79 _4-op _3uet _4e-m"></span></span></span><span class="UFICommentLikeButton">1</span></div>
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dumneavoastră vă ştiţi genial, înţeleg. Totuşi, cum aţi dedus asta? Vi
s-au deschis ochii brusc, privind în oglindă/recitind un text?</span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Dacă o să căutați numele meu pe YouTube și o să ascultați poemele mele muzicale o să înțelegeți și dvs <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000694556541&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/diana.sasarman?fref=ufi">Diana-Iulia Săsărman</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody"><span>Mă interesa cum aţi ajuns la certitudine. <span class="_47e3 _5mfr" title="emoticon smile"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f4c/1/16/1f642.png" width="16" /><span class="_7oe">:)</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Prin
raționamente foarte complexe. Întâi, când eram adolescent mi-am zis să
fiu inteligent, și am fost. Apoi, mi-am dat seama că e mai bine să fiu
genial decât inteligent, și mi-am zis să fiu genial, și-am fost. Apoi,
mi-am dat seama că e mai bine să f</span></span><span><span><span>iu
geniu decât să fiu genial, că nu eram genial tot timpul și voiam să fiu
genial tot timpul, și mi-am zis să fiu geniu, și sunt. Dar asta e doar o
etapă pe care mă pregătesc să o depășesc căci mi-am dat seama că pot să
fiu mai mult decât geniu <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000037119219&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/dan.persa?fref=ufi">Mustaria Lui Dan Perşa</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Ce
vrea să spună Bogdan este că inteligenţa, genialitatea, geniul sunt
doar stări tranzitorii până la momentul atingerii Fiinţei. În acel
moment ai conştientizat şi ai dobândit starea divină. Fiinţa şi
divinitatea sunt una, pentru ele nu mai există dev</span></span><span><span><span>enire.
De aici vorbirea lui Dumnezeu: eu sunt cel ce este! Când ai dobândit
starea divină, fiind Fiinţă, cunoşti sursa divină nemijlocit. Nu mai ai
nevoie de credinţă ca să crezi în Dumnezeu, pentru că ştii. Certitudinea
e absolută. Ştii. Bogdan e abia la rolul de geniu şi n-a reuşit să
explice prea bine ce şi cum. Doar a sugerat.</span><br /><span>Acum, care
este diferenţa dintre certitudine şi credinţă, dintre a şti şi a crede? E
ultima lecţie a lui Iisus la Ghetsimani. Îi spune lui Petre cam aşa.
Sărmane, tu crezi, dar nu eşti conectat la sursa divină şi nu ştii. Şi
Petre s-a lepădat de trei ori de Iisus în acea noapte!</span><br /><span>Stările
tranzitorii sunt doar jocuri, roluri. Nu te identifici cu ele. Dar nu
te identifici doar dacă simţi, dacă te atrage spre ea starea finală.
Altfel rămâi inteligent, geniu sau idiot – mă rog, depinde de fiecare cu
ce se identifică, dacă nu are idee că toate acestea sunt doar roluri.</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Greșiți,
domnule Perşa, când ești geniu ești deja conectat cu Sursa, cu
Dumnezeu, fiind un mesager al Lui, tu însuți Divin. Sigur, dvs, cum
sunteți departe de genialitate, fiind un gânditor mediocru, un retor
mediocru și un om foarte pervers și de rea </span></span><span><span><span>credință,
nu aveți cum, că nu vă permite lipsa de caracter și nici nivelul redus
de înțelegere, să știți ce e un geniu, tre să fi tu însuți un geniu ca
să știi ce e un geniu și să recunoști unul. Io, în discuția de sub
postarea aceasta a domului Soviany, am confirmat că sunt geniu pentru că
distinsele femei cu care am conversat au presupus că sunt geniu, și cum
am zis să fiu modest, am găsit se cuviință să nu le spun că de fapt
sunt mult mai mult decât geniu. În realitate io sunt ceva ce dvs sau
alți oameni cu de cultură și inteligență minore, n-ați putea înțelege,
întocmai cum calculatoarele de azi nu pot decoda limbaje de programare
din viitor <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span>
Și vă rog respectuos să nu vă mai exprimați despre mine cum v-ați
exprimat în comentariul anterior pentru că io mereu zic doar numai ce
vreau să zic, iar dacă dvs nu puteți înțelege ce zic, nu este frumos să
scrieți ce credeți dvs că am vrut să zic. Mulțumesc <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span></span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000037119219&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/dan.persa?fref=ufi">Mustaria Lui Dan Perşa</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Dacă
eu, un mediocru fiind, cuprind tot ce ai gândit şi ai putea gândi tu
vreodată şi mai gândesc ce nu vei putea tu gândi vreodată sau măcar
visa, înseamnă că geniul tău stă sub mediocritatea mea. Ştacheta
genialităţii tale e foarte joasă. Nu cred că </span></span><span><span><span>distinsele
doamne te-au întrebat de certitudinile tale deoarece te considerau
măcar un geniu. Şi argumentul cel mai prost pe care puteai să-l dai, a
fost cel cu poeziile tale. Acolo se vede, până la urmă, isprava! Înţeleg
că te-a supărat traducerea mea ironică la pretenţiile tale de
genialitate, geniu şi supra-geniu. Dar tocmai pentru că este ironică, nu
poţi spune că am vorbit în numele tău.</span></span></span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335&reply_comment_id=1752877598117396&comment_tracking=%7B%22tn%22%3A%22R5%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507740905" title="11 octombrie 2017 la 18:55">11 octombrie la 18:55</abbr></a><span role="presentation"> · </span><a class="uiLinkSubtle" data-hover="tooltip" data-tooltip-content="Vezi istoricul editărilor" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" rel="dialog" role="button" title="Vezi istoricul editărilor">Editat</a></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000037119219&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/dan.persa?fref=ufi">Mustaria Lui Dan Perşa</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><a class="profileLink" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&hc_location=ufi" target="_blank">Stoian G. Bogdan</a><span>
Cineva îmi spunea să nu te bag în seamă, deoarece eşti arogant şi nu
meriţi, iar dacă discut cu tine, îţi ridic cota. I-am spus că nu te
consider arogant, ci eşti doar un mic mitoman, care face un joc mărunt,
atât cât îl duce pe el cap</span></span><span><span><span>ul. Şi că,
oricât m-aş strădui, chiar cu imensa mea forţă, n-am cum să-ţi ridic
cota, deoarece cota fiindu-ţi una aproape de nulitate, orice ai înmulţi
cu zero, dă tot zero. Şi i-am mai spus că apreciez la tine două lucruri.
Nu, nu e ce te aştepţi, nu faptul că mă distrezi pe mine şi pe ceilalţi
cu diverse bufonerii atârnă în balanţă. Ci faptul că, văzând în timp
mai multe generaţii literare, fiecare scriitor în parte nutrea acele
iluzii despre sine din care te nutreşti şi tu, dar nici unul nu s-a
apucat să şi le strige în gura mare. Deci ţi-am apreciat curajul de a fi
singurul care să abordeze această temă în fond universal umană. Totuşi,
nu cred că e vorba despre curaj în cazul tău, ci doar de câteva
potriviri. S-a întâmplat să ai acea mitomanie fără de care discursul tău
despre tine nu s-ar fi născut. Dar aici se află poezia ta. Pe această
muchie, pe această zonă foarte îngustă. Când vrei să ieşi din ea şi să
te avânţi în adevărata poezie, nu-ţi reuşeşte, deoarece poezia cere mari
înzestrări artistice şi de comprehensiune, pe care nu le ai. Ele sunt,
la poeţi, înnăscute şi nu pot fi suplinite prin strădanie. Aflându-te pe
această zonă foarte îngustă, care mai este şi monotonă, monocordă nu ai
mare lucru de spus. Eu aş putea, de pildă, să mă apuc şi să scriu în
vreo două săptămâni vreo sută şi cincizeci de pagini în care să epuizez
această temă a ta. Dar nu ai mai avea ce să scrii după aceea şi nu ţi-ai
mai găsi rostul pentru tot restul vieţii, pentru că tot discursul ce îl
vei scrie tu în toată viaţa ta ar fi deja scris. Ţi-l las, aşadar, ca
să ai şi tu o treabă de făcut pe lume. Aştept totuşi ca, la maturitate,
să dai câteva propoziţii sau fraze memorabile, care să dea oarece
perenitate însăilărilor, altfel tot ce spui va dispărea la o zi sau două
după ce ai vorbit. Asta m-ar mulţumi în ce te priveşte şi aş avea
satisfacţia că n-am făcut chiar degeaba efortul să te ridic. Despre cel
de-al doilea lucru pe care îl apreciez la tine, n-am vreme să mai scriu
acum. Poate altădată.</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Cu
adâncă compasiune și pentru elevarea inteligenței dvs, domnule Perşa,
vă aduc la cunoștință că am publicat pe blogul meu traducerea
Introducerii epopeei Mahabharata. Cât despre impresiile dvs și ale altor
detractori ai mei: este scris în textele sac</span></span><span><span><span>re
că nebunii și proștii se rad depreciativ de înțelepți - ca atare nu mă
surprinde atitudinea dvs sau a celor care vă dau sfaturi <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span>
Pentru mine, mai niciunul dintre scriitorii și poeții și alți literați
contemporani nu există, nu vă citesc pentru că nu mă interesează ce
scrieți pentru că știu că nu aveți ce să scrieți, vă bag în seamă ca să
mă mai amuz fix cum bag în seamă pisicile tinere, și ca să vă ajut să vă
elevați, cu compasiune. Nu am nevoie nici de atenția nici de
considerația domniilor voastre, tot ce credeți despre mine și despre
arta mea este o consecință a lipsei dvs de atuuri intelectuale și a
degenerarii în care vi se află sufletele. În subcultura în care domniile
voastre se lăfăie, monopolizand instrumentele de promovare și
manipiland bieții tineri care intră în plasele voastre și cenzurandu-ma
din invidie și rea credință și rea voință prin tot felul de calomnii și
boicoturi de tip securist, sunt ca un trandafir crescut din căcat. Cu
cât mă depreciati și mă ignorați și mă calomniati mai mult și mai mulți,
cu atât mai înfloritor și mai strălucitor sunt. Sunteți doar niște
Salieri pe lângă marele Mozart, ca niște iude pe lângă Hristos, ca niște
purici pe lângă vampir, ca niște muște pe lângă vultur, contemporani cu
mine ca să-mi amplificati prestația. Și nu omiteti sa va amintiți că,
io vă smecheresc pe dvs, nu invers <span class="_47e3 _5mfr" title="emoticon grin"><img alt="" class="img" height="16" role="presentation" src="https://static.xx.fbcdn.net/images/emoji.php/v9/f51/1/16/1f603.png" width="16" /><span class="_7oe">:D</span></span> Multa sănătate și virtute!</span></span></span></span></span></span></span></span><span></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000037119219&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/dan.persa?fref=ufi">Mustaria Lui Dan Perşa</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Uite
încă un lucru care-mi place la tine, umorul involuntar. Nu ştiu, poate
pe alţii îi deranjează discursul tău mitoman, dar pe mine mă amuză
grozav. Despre faptul că ai avea detractori însă, e o pretenţie mult
prea peste nivelul tău. Detractori poate</span></span><span><span><span>
avea o personalitate a literaturii, ori nu e cazul tău. Apoi trebuie
să-ţi spun că tot ce am discutat cu tine ţine de coaja lucrurilor, acolo
unde te afli tu. N-am intrat în chestiuni de profunzime, pentru că nu
îţi sunt accesibile şi nu le-ai înţelege. Nici măcar nu visezi la ele! O
să mă întrebi de unde ştiu? Pentru că am citit însăilările tale şi ştiu
exact cât eşti, unde eşti, ce eşti. Şi nu eşti măcar o îmbucătură, eşti
abia o firmitură. Ba chiar şi visele tale sunt găunoase, de vreme ce
afirmi că nu ai citit cărţile celorlalţi şi tot ce zici că ştii se
bazează doar pe un delir bolnăvicios. În care, între altele, crezi că tu
ai înţeles Mahabharata mai bine ca oricine. Ai entuziasme din astea de
şcolar. Ştii, avea Ioan Buduca o vorbă: „stai în banca ta”! Multă
sănătate, să avem ce bea!</span></span></span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335&reply_comment_id=1753710434700779&comment_tracking=%7B%22tn%22%3A%22R2%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507807864" title="12 octombrie 2017 la 13:31">12 octombrie la 13:31</abbr></a><span role="presentation"> · </span><a class="uiLinkSubtle" data-hover="tooltip" data-tooltip-content="Vezi istoricul editărilor" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" rel="dialog" role="button" title="Vezi istoricul editărilor">Editat</a></span></div>
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<a class="img _8o _8s UFIImageBlockImage" data-ft="{"tn":"T"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22on_public_ufi%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi" tabindex="-1"><img alt="Stoian G. Bogdan" class="img UFIActorImage _54ru img" src="https://scontent.fotp1-2.fna.fbcdn.net/v/t1.0-1/c2.0.32.32/p32x32/7555_1374356689495521_2056589173_n.jpg?oh=20a76eefb4e71bd4bdea13a9b2e5d780&oe=5A856D5E" /></a></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100007636080370&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/profile.php?id=100007636080370&fref=ufi">Stoian G. Bogdan</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Păi,
domnule Perşa, v-ați băgat în seamă în această conversație cu scopul
vădit de a mă detracta și de a vă pune mai presus decât mine inducând în
stilul securist care vă caracterizează, prin denigrare și calomnie și
minciuni și exagerări, eventualii c</span></span><span><span><span>ititori
ai conversației noaste. N-ați stat dvs în banca dvs și v-ați luat
prostește de mine sub imperiul disprețului și dușmăniei specifice
mediocrilor pentru superiori pe care le susțineți în dvs pentru mine. Nu
sunteți în măsură să vorbiți corect despre mine sau despre arta mea,
pentru că nu aveți nici calificările morale, nici intelectuale necesare,
și oricum, părerea dvs o pentru cine are vreo relevanță dintre
înțelepți? Am o carte a dvs de la un critic literar care îmi dădea la un
moment dat cărțile pe care nu avea de ce le ține în bibliotecă, m-am
uitat pe ea și m-am plictisit rapid: sunteți un scriitor mediocru, se
vede că nu erați făcut pentru literatură. Din punctul meu de vedere, nu
avem niciun motiv să mai discutăm în această viață, io oricum nu vă
citesc pe dvs și nici nu am nevoie să fiu citit de dvs, iar de conversat
cu dvs pe subiecte filosofice, n-am ce să conversez, nu aveți
calificarea necesară, iar să ne ținem în acest gen de discuții, nu
găsesc nimic interesant. Cu prieteni ca dvs în lista de Facebook nu mai
am nevoie de dușmani, ca atare o să vă exclud cu stimă. O viață
minunată!</span></span></span></span></span></span></span></span><span></span></div>
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</span><span role="presentation"> · </span><a class="UFIReplyLink _460i" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335#" role="button">Răspunde</a><span role="presentation"> · </span><span><a class="uiLinkSubtle" data-ft="{"tn":"N"}" data-testid="ufi_comment_timestamp" href="https://www.facebook.com/octavian.soviany/posts/1751172581621231?comment_id=1751391541599335&reply_comment_id=1753825948022561&comment_tracking=%7B%22tn%22%3A%22R1%22%7D"><abbr class="livetimestamp" data-shorten="true" data-utime="1507808937" title="12 octombrie 2017 la 13:48">12 octombrie la 13:48</abbr></a></span></div>
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<span class=" UFICommentActorAndBody"><span class=""><a class=" UFICommentActorName" data-ft="{"tn":";"}" data-hovercard="/ajax/hovercard/hovercard.php?id=100000037119219&extragetparams=%7B%22is_public%22%3Afalse%2C%22hc_location%22%3A%22ufi%22%7D" dir="ltr" href="https://www.facebook.com/dan.persa?fref=ufi">Mustaria Lui Dan Perşa</a></span> <span><span> <span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g"><span><span>Aici
Share înseamnă să transmiţi bucurii şi plăceri pe care le-ai găsit, ca
să se bucure şi alţii de ele. Dar când tu vii cu judecăţi incompetente
şi impertinente despre oameni cărora nu le ajungi la gleznă şi nici nu
le vei ajunge vreodată, atunci îţi</span></span><span><span><span> pot
arăta ce înseamnă scheunatul tău de căţelandru, pe lângă răgetul unui
leu! Vezi că la USR există dosarele tuturor scriitorilor care au fost
informatori şi securişti. Dosarele acelea sunt probe indubitabile. Te
poţi documenta la sursă. Stil securistic ai tu, poate învăţat din
familie, şi-o obrăznicie de găinaţ. În ce priveşte cărţile, ţi-am spus
deja că eşti inapt să înţelegi profunzimile omeneşti şi nu ai acces la
ele, deci eşti inapt şi să înţelegi o carte. Cărţile mele nu sunt de
nasul tău! Crezi că nesimţirea te duce la glorie? N-a dus pe nimeni. Te
prosteşti doar. Te cerţi cu unul şi cu altul şi asta este opera ta,
cearta. Cum poţi avea tupeul să te iei la harţă cu Gheorghe Iorga, sau
cu Mugur Grosu pentru că au altă părere decât tine? Sau să crezi că te
iei la harţă cu mine! Nu-ţi dai seama că e ca un fel de milogeală de a
fi luat în seamă cumva, oricum, prin orice mijloace? Te-am sfătuit să-ţi
vezi de treburi, să lucrezi la proiectul cu Mahabharata, care este
proiectul tău şi în care eu am adus oameni valoroşi, dar în loc să faci
ceva, să aduci de pildă nişte colegi de generaţie, te-ai ţinut doar de
reprezentaţii de saltimbanc, atacând frontal pe unii şi pe alţii,
ponegrind scriitori şi literatura română. Literatură care, pentru
zeflemeaua care eşti, nici nu există. Cum naiba ai absolvit un liceu? Că
nu ai nici cunoştinţe de primară! Îţi mai atrag unii atenţia pe aici că
eşti agramat, iar gramatica este pentru literat cum sunt notele
muzicale pentru compozitor. Poţi compune o melodie fără să cunoşti
notele muzicale? Iar tu o ţii gaia-maţu că eşti geniu. Şi nu s-ar supăra
nimeni pentru asta, dacă în micimea ta, n-ai deveni aşa mitocan, încât
să dai tu lecţii de literatură, de filozofie şi de morală! Cred că nu
îţi sunt toţi boii acasă!</span></span></span></span></span></span></span></span><span></span></div>
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Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-47911795733002209702017-10-11T14:12:00.000-07:002017-10-12T13:14:29.675-07:00Megapoemul Marele Bharata în exclusivista noastră traducere<span class="" id="result_box" lang="ro"><span title="p.">p. </span><span title="1
">1</span><span title="THE MAHABHARATA
"> </span></span><br />
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<span class="" id="result_box" lang="ro"><span title="THE MAHABHARATA
">MAHABHARATA</span><span title="ADI PARVA
"> </span></span><br />
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<span class="" id="result_box" lang="ro"><span title="ADI PARVA
">ADI PARVA</span><span title="SECTION I
"> </span></span><br />
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<span class="" id="result_box" lang="ro"><span title="SECTION I
">SECȚIUNEA I</span></span><br />
<span class="" id="result_box" lang="ro"><span title="SECTION I
"></span></span><br />
<span class="" id="result_box" lang="ro"><span title="SECTION I
"></span></span><br />
<span class="" id="result_box" lang="ro"><span title="SECTION I
"><br /></span><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."> Om! Înclinându-se jos la Narayana și la Nara, cea mai înălțată ființă de sex masculin și, de asemenea, la zeița Saraswati, trebuie spus cuvântul Jaya.</span></span><br />
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Ugrasrava, fiul lui Lomaharshana, supranumit Sauti, bine-versat în Purane, îndoit de umilință, într-o zi s-a apropiat de marii înțelepți ai jurământului rigid, stând la ușurință, care au participat la sacrificiul </span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">d</span></span>e doisprezece ani al lui Saunaka, supranumit Kulapati, în pădurea Naimisha. Acești asceți, care doreau să audă minunatele sale narațiuni, începuseră să se adreseze celui care ajunsese astfel la acea relicvă a locuitorilor din pădurea Naimișa. Fiind amuzat cu respectul acestor sfinți, el a salutat pe acei muni (înțelepți) cu palmele adunate, chiar pe toți, și a întrebat despre progresul ascezei lor. Apoi, toți asceții fiind din nou așezați, fiul lui Lomaharshana ocupă cu umilință scaunul care îi era atribuit. Văzând că era așezat confortabil și recuperat din oboseală, unul dintre Rishi începând conversația, îl întrebă: "De unde vii, Sauti cu ochi de lotus, și unde ai petrecut timpul? Spune-mi, te întreab, în detaliu."</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."> Realizat în discurs, Sauti, astfel chestionat, a dat în mijlocul acestei adunări mari de Muni contemplativi un răspuns complet și adecvat în cuvinte în concordanță cu modul lor de viață. </span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."> "După ce am auzit diversele povesti sacre și minunate care au fost compuse în Mahabharata de către Krișna-Dwaipayana, și care au fost recitate în întregime de Vaisampayana la sacrificiul șarpelui al înalt-însuflețitului royal înțelept Janamejaya și în prezența deopotrivă a acelui cap al prinților, fiul lui Parikshit, și m-am întrebat mult, vizitând multe ape sacre și locuri sfinte, am călătorit în țara venerată de Dwijas (de două ori născuți) și numită Samantapanchaka, unde în trecut a fost luptată lupta dintre copiii din Kuru și Pandu, și toți șefii de pe pământ care se întindeau de o parte și de alta. După aceea, nerăbdător să vă văd, am venit în prezența voastră. Voi, venerabili înțelepți, toți sunteți pentru mine ca Brahma; voi sunteți preoți ai înțelepților binecuvântați foarte mult care strălucesc acest loc de sacrificiu cu splendoarea focului solar: voi, care ați încheiat meditațiile tăcute și ați hrănit focul sfânt, și care încă stați - fără griji, ce, o voi Dwijas (de două ori născuți), o să repet? să reamintesc poveștile sacre culese în Purane, care conțin precepte</span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">l</span></span>e datoriei religioase și ale profitului lumesc, sau faptele sfinților lumini și suverani ai omenirii?"</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">"Rishiul a răspuns: " Purana, promulgată mai întâi de marele Rishi Dwaipayana și care, după ce au fost auzite atât de zei cât și de Brahmarshis, a fost foarte prețuită, fiind cea mai eminentă narațiune care există, diversificată atât în dicție cât și </span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">în </span></span>diviziune, care are înțelesuri subtile logic combinate și colectate din Vede, este o lucrare sacră. Compusă într-un limbaj elegant, ea include subiectele altor cărți. Este elucidată de alte Shastre și înțelege sensul celor patru Vede. Suntem dispuși să auzim și istoria a numită Bharata, compoziția sfântă a minunatului Vyasa, care distruge frica de rău, așa cum a fost recitată de Rishi Vaisampayana, sub îndrumarea lui Dwaipayana însuși, la sacrificiul Șarpelui al Regelui Janamejaya? "</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">"Sauti a spus atunci:" După ce m-am aplecat la ființa primordială Isana, căreia mulțimile îi fac daruri și care este adorată de mulțime, care este adevăratul incoruptibil Brahma, perceptibil, imperceptibil, etern; care este atât o ființă non-existentă, cât și o ființă existentă-non-existentă; care este universul și, de asemenea, distinct de universul existent și non-existent; care este creatorul înaltului și josului; anticul, înălțatul, inepuizabilul; care este Vishnu, bine făcătorul și binefacerea însuși, vrednic de orice preferință, pur și imaculat; care este Hari, conducătorul facultăților, ghidul tuturor lucrurilor mobile și imobile; voi declara gândurile sacre ale ilustrului înțelept Vyasa, cel cu fapte minunate și venerat aici de toți. Unii barzi au publicat deja această istorie, unii o învață acum, iar alții, în același fel, o vor promova acum pe pământ. Este o mare sursă de cunoaștere, stabilită în toate cele trei regiuni ale lumii. Este posedată de cei de două ori născuți atât în forme detaliate cât și compendioase. Este încântarea celor învățați fiindcă este înfrumusețată cu expresii elegante, conversații umane și divine și o varietate de măsuri poetice.</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">În această lume, când a fost lipsită de strălucire și lumină și învăluită de întuneric total, a apărut, ca primă cauză a creației, un ou puternic, o sămânță inepuizabilă a tuturor ființelor create. Se numește Mahadivya și s-a format la începutul Yugei, în care ni se spune, a fost adevărata lumină Brahma, cea veșnică, minunată și de neconceput fiind prezentă la fel în toate locurile; cauza invizibilă și subtilă, a cărei natură participă la entitate și la non-entitate. Din acest ou a ieșit Domnul Pitamaha Brahma, cel care a fost unicul Prajapati; cu Suraguru și Sthanu. Apoi au apărut cei douăzeci și unu de Prajapati , respectiv Manu, Vasishtha și Parameshthi; zece Prachetas, Daksha și cei șapte fii ai lui Daksha. Apoi a apărut omul de o natură de neconceput, pe care toți Rishii îl cunosc și astfel Visve-devas, Adityas, Vasus și gemenii Aswins; Yakshas, Sadhyas, Pisachas, Guhyakas și Pitrii. După acestea au fost produși înțelepții și cei mai sfinți Brahmarshi, și numeroșii Rajarshi distinși cu fiecare calitate nobilă. Așa apa, cerurile, pământul, aerul, cerul, punctele cerului, anii, anotimpurile,<br /><br />p. 3<br /><br />lunile, două săptămânile, numite Pakshas, cu zi și noapte în succesiune. Și astfel s-au produs toate lucrurile cunoscute de omenire.</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Și ceea ce este văzut în univers, fie animat, fie neînsuflețit, de lucruri create, va fi din nou confundat la sfârșitul lumii și după expirarea Yugei. Și, la începutul altor Yuge, toate lucrurile vor fi renovate și, ca și diferitele fructe ale pământului, se vor succeda unul pe altul în ordinea corespunzătoare anotimpurilor lor. Astfel continuă să se învârtă în lume, fără început și fără sfârșit, această roată care provoacă distrugerea tuturor lucrurilor.</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Generația Devasilor, pe scurt, era treizeci și trei de mii, treizeci și trei sute treizeci și trei. Fiii lui Div erau Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha și Ravi. Dintre acești Vivaswani ai vechiului, Mahya era cel mai tânăr al cărui fiu era Deva-vrata. Acesta din urmă avea pe fiul său, Su-vrata, care, aflăm, avea trei fii - Dasa-jyoti, Sata-jyoti și Sahasra-jyoti, fiecare producând numeroși fii. Ilustriții, Dasa-jyoti avu zece mii, Sata-jyoti de zece ori acest număr, iar Sahasra-jyoti de zece ori mai mulți decât urmașii lui Sata-jyoti. Din ace</span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">ș</span></span>tia se coboară familia </span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">lui </span></span>Kuru, a lui Yadus și a lui Bharata; familia lui Yayati și a lui Ikshwaku; de asemenea, a tuturor Rajarshilor. Numeroase au fost și generațiile produse, iar creaturile și locurile lor de locuit erau foarte abundente. Misterul care este triplu - Vedele, Yoga și Vijnana Dharma, Artha și Kama - și diverse cărți despre subiectul Dharma, Artha și Kama; de asemenea, regulile pentru comportamentul omenirii; de asemenea istorii și discursuri cu diferite srutis; toate acestea fiind văzute de Rishi Vyasa, sunt aici, în ordine, menționate ca specimen al cărții.</span></span><br />
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Rishi Vyasa a publicat această masă de cunoștințe atât în formă detaliată, cât și sub formă scurtă. Este dorința celor învățați din lume să dețină detaliile și abrevierea. Unii au citit începutul lui Bharata cu mantra inițială (invocarea), alții cu povestea lui Astika, alții cu Uparichara, în timp ce unii </span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">B</span></span>rahmani studiază întregul. Oamenii de învățare afișează cunoștințele lor diverse despre instituții în comentarea compoziției. Unii sunt pricepuți în a explica, în timp ce alții, în amintirea conținutului său.</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Fiul lui Satyavati, prin penitență și meditație, a analizat veșnica Veda, după care a compus această istorie sfântă, și când acel învățat Brahmarshi al jurămintelor stricte, nobilul Dwaipayana Vyasa, urmașul lui Parasara, terminase această cea mai mare povese, a început să se gândească cum ar putea să o predea ucenicilor. Și posesorul celor șase atribute, Brahma, preceptorul lumii, care cunoștea anxietatea </span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">l</span></span>ui Rishi Dwaipayana, a venit în fața locului în care acesta era, pentru a satisface pe sfânt și pentru a beneficia oamenii. Iar când Vyasa, înconjurat de toate triburile de Muni, l-a văzut, a fost surprins; și, stând cu palmele împreună<br /><br />p. 4<br /><br /> s-a plecat și a ordonat să fie adus un scaun. Și Vyasa, pășind în jurul Lui care se numea Hiranyagarbha și care stătea așezat pe scaunul acela distins, stătea aproape de el; și fiind poruncit de Brahma Parameshthi, s-a așezat lângă scaun, plin de afecțiune și zâmbind în bucurie. Apoi, marele glorificat Vyasa, adresându-se lui Brahma Parameshthi, a spus: "O, divin Brahma, de mine a fost compus un poem care este foarte respectat. Misterul Vedei și ce alte subiecte au fost explicate de mine; diferitele ritualuri ale Upanișadelor cu Angas; compilarea Puranelor și a istoriei create de mine și numită după cele trei diviziuni ale timpului, trecutul, prezentul și viitorul; determinarea naturii decăderii, fricii, bolii, existenței și inexistenței, o descriere a crezurilor și a diferitelor moduri de viață; regula pentru cele patru caste și importanța tuturor Puranelor; o relatare a ascetismului și a îndatoririlor unui student religios; dimensiunile soarelui și lunii, planetele, constelațiile și stelele, împreună cu durata celor patru vârste (ere); Vedele Rik, Sama și Yajur; și Adhyatma; științele numite Nyaya, Orthophy și Tratamentul bolilor; caritatea și Pasupatadharma; nașterea divină și umană, pentru scopuri particulare; o descriere a locurilor de pelerinaj și a altor locuri sfinte ale râurilor, munților, pădurilor, oceanului, orașelor cerești și ale kalpelor; arta razboiului; diferitele tipuri de națiuni și limbi: natura obiceiurilor oamenilor; și spiritul total pătrunzător - toate acestea au fost reprezentate. Dar, la urma urmei, nici un scriitor al acestei lucrări nu poate fi găsit pe pământ ".</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">"Brahma a spus:" Te stimez pentru cunoașterea misterelor dumnezeiești, înaintea întregului trup al celebraților Muni distinși pentru sfințenia vieții lor. Știu că ai dezvăluit cuvântul divin, chiar de la prima sa vorbire, în limba adevărului. Ai numit prezenta lucrare poem, pentru care va fi un poem. Nu vor exista poeți ale căror lucrări să fie egale cu descrierile acestui poem, chiar așa cum celelalte trei moduri numite Asrama sunt mereu inegale în merite față de Asrama domestică, Să fie gândi</span></span><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">t</span></span> Ganesa, O Muni, în scopul de a scrie poemul.'</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">"Sauti a spus: " Brahma a vorbit așa cu Vyasa și s-a retras la propria sa locuință." Atunci Vyasa a început să-l aducă în minte pe Ganesa, iar Ganesa, obviatorul de obstacole, gata să-și îndeplinească dorințele adepților, n-a fost gândit mai devreme decât a și reapărut la locul în care era așezat Vyasa. Și când a fost salutat și așezat, Vyasa i-a adresat astfel: "O călăuză a Ganas, fi tu scriitorul lui Bharata pe care l-am format în imaginația mea și pe care Sunt pe cale să-l repet."</span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">"Ganesa, după ce a auzit această adresă, a răspuns astfel:" Voi deveni scriitorul operei tale, aprovizionat stiloul meu să nu se oprească pentru niciun moment din scris". Și Vyasa a spus acelei divinități: "Oriunde ar fi ceva ce nu înțelegi, încetează să mai scrii". Ganesa și-a exprimat avizul, repetând cuvântul Om! a procedat să scrie; și Vyasa a început; și prin-un fel de diversiune, el a tricotat nodurile compoziției extrem de aproape;</span></span><br />
<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /> p. 5<br /><br />prin aceasta, el a dictat această lucrare în conformitate cu angajamentul său.</span></span><br />
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Eu sunt ( continuă Sauti) familiarizat cu opt mii opt sute de versete, la fel și Suka și poate Sanjaya. Din misteriozitatea sensului lor, O Muni, nimeni nu este capabil, pînă în prezent, să pătrundă aceste îndeaproape tricotate dificile slokas. Chiar și omniscientul Ganesa a luat un moment să considere; în timp ce Vyasa, totuși, a continuat să compună alte versete în mare abundență. </span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."> Înțelepciunea acestei lucrări, ca și un instrument de aplicare a colirului, a deschis ochii inchizitivei lumi orbită de întunericul ignoranței. Cum soarele risipește întunericul, Bharata, prin discursurile sale despre religie, profit, plăcere și eliberare finală, împrăștie ignoranța oamenilor. Cum luna plină, prin lumina ei ușoară, a mărit mugurii crinului, așa Purana, expunând lumina Srutelor, a lărgit intelectul uman. Prin lampa istoriei, care distruge întunericul ignoranței, întregul conac al naturii este iluminat corespunzător și complet. </span></span><br />
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.">Această lucrare este un arbore, al cărei capitole sunt semințele; diviziunile numite Pauloma și Astika sunt rădăcina; partea numită Sambhava este trunchiul; cărțile numite Sabha și Aranya sunt ramurile adăpostitoare; cărțile numite Arani sunt nodurile de tricotaj; cărțile numite Virata și Udyoga, măduva; cartea numită Bhishma, ramura principală; cartea numită Drona, frunzele; cartea numită Karna, florile corecte; cartea numită Salya, mirosul lor dulce; cărțile intitulate Stri și Aishika, umbra răcoritoare; cartea numită Santi, fructul puternic; cartea numită Aswamedha, seva nemuritoare; denumita Asramavasika, locul în care crește; și cartea numită Mausala, este un simbol al Vedelor ținut în mare respect de către Brahmanii virtuoși. </span></span><span class="" id="result_box" lang="ro"><span class="">Pomul Bharata, inepuizabil pentru omenire ca norii, va fi o sursă de trai pentru toți poeții distinși.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Sauti a continuat," Voi vorbi acum despre producțiile nemuritoare de flori și fructuoase ale acestui pom, posedate de un gust pur și plăcut, și care nu vor fi distruse nici chiar de nemuritori. Înainte, Krișna-Dwaipayana spirituat și virtuos, prin injuncțiile lui Bhishma, fiul înțelept al lui Ganga și ale propriei sale mame, a devenit tatăl a trei băieți care au fost ca cele trei focuri prin cele două neveste ale lui Vichitra-virya și, ridicându-i astfel pe Dhritarashtra, Pandu și Vidura, s-a întors la schitul său să-și continue exercițiul religios.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Nu a fost până când s-au născut, au crescut și au plecat în călătoria supremă, că marele Rishi Vyasa a publicat Bharata în această regiune a omenirii; când a fost chemat de Janamejaya și de mii de Brahmanas, el a instruit discipolul său Vaisampayana, care a stat așezat lângă el; și acesta, așezat împreună cu Sadașii, a recitat Bharata, în timpul intervalelor de ceremonii ale sacrificiului, fiind îndemnat în mod repetat să continue.<br /><br />p. 6</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Vyasa a reprezentat pe deplin mărimea casei Kuru, principiile virtuoase ale lui Gandhari, înțelepciunea lui Vidura și constanța lui Kunti. Nobilul Rishi a descris de asemenea divinitatea lui Vasudeva, corectitudinea fiilor lui Pandu și practicile rele ale fiilor și partizanilor lui Dhritaraștra.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Vyasa a executat compilarea lui Bharata, exclusiv episoadele originale în douăzeci și patru de mii de versete; și numai atât de mult este numit de cei învățați ca Bharata. Apoi, el a compus un exemplar o sută cincizeci de versete, alcătuit din introducerea cu cuprinsul. Pe acesta l-a predat mai întâi fiului său Suka; după care altor ucenici ai săi care aveau aceleași calificări. Apoi a executat o altă compilație, formată din șase sute de mii de versete. Dintre acetea, în lumea Devasilor sunt cunoscute treizeci de sute de mii; cincisprezece sute de mii în lumea Pitriilor: paisprezece sute de mii între Gandharvasi și o sută de mii în regiunile omenirii. Narada le-a recitat la Devas, Devala la Pitris și Suka le-a publicat la Gandharvas, Yakshas și Rakshasas: și în această lume au fost recitate de Vaisampayana, dintre discipolii lui Vyasa, un om de principii drepte și primul printre toți cei familiarizați cu Vedele. Știți că și eu, Sauti, am repetat o sută de mii de versete.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Yudhishthira este un copac vast, format din religie și virtute; Arjuna este trunchiul său; Bhimasena, ramurile sale; cei doi fii ai lui Madri sunt fructele și florile lui pline; și rădăcinile sale sunt Krishna, Brahma și Brahmanii.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Pandu, după ce a supus multe țări prin înțelepciunea și priceperea sa, și-a luat locuință cu Muni într-o anumită pădure ca sportiv, unde și-a adus o nenorocire foarte gravă pentru că a ucis un cerb copulând cu partenera lui, care a servit de avertisment pentru comportamentul domnitorilor casei sale atâta timp cât au trăit. </span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Mamele lor, pentru ca rânduielile legii să poată fi împlinite, au admis ca înlocuitori ai îmbrățișărilor lui zeii Dharma, Vayu, Sakra și divinitățile gemene Aswins. Iar când copiii lor au crescut, sub îngrijirea celor două mame, în societatea asceților, în mijlocul cimitirelor sacre și al adăposturilor sfinte ale oamenilor religioși, ei au fost conduși de Rishis în prezența lui Dhritaraștra și a fiilor săi, urmând ca elevii obișnuiți în habitaclul Brahmacharinilor, având părul legat în noduri pe capete. "Acești elevi ai noștri", au spus ei, "sunt ca fiii voștri, frații voștri și prietenii voștri; sunt Pandavasii." Spunând asta, Muni au dispărut.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Când Kauravasii i-au văzut introduși ca fii ai lui Pandu, clasa distinsă de cetățeni a strigat extrem de bucurie. Unii, însă, au spus că nu erau fii ai lui Pandu; alții au spus că erau; în timp ce câțiva întrebau cum ar putea fi urmașii săi, văzând că a murit atât de mult. Dar din toate părțile, auzite au fost auzite voci plângând: "Sunt bineveniți în toate privințele! Prin Providența </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">D</span></span>ivină vedem familia lui Pandu! Lăsați<br /><br />p. 7<br /><br />binecuvântarea lor să fie proclamată! Pe măsură ce aceste aclamații au încetat, aprobările spiritelor invizibile, făcând ca fiecare punct al cerului să răsune, erau extraordinare. Erau dușuri de flori dulce-parfumate și sunetul scoicilor și tobei de capră. Acestea erau minunile care au avut loc la venirea tinerilor prinți. Zgomotul plin de bucurie al tuturor cetățenilor, în exprimarea satisfacției lor cu ocazia, a fost atât de mare încât a atins chiar cerurile în mărirea aprobărilor.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">După ce au studiat întregul Vedelor și diverse alte șaștre, Pandavii a locuit acolo, respectați de toți și fără teamă de nimeni.<br /><br />Principalii oameni au fost mulțumiți de puritatea lui Yudhishthira, de curajul lui Arjuna, de atenția supusă a Kunti pentru de superiorii ei și de smerenia gemenilor Nakula și Sahadeva; și toți oamenii s-au bucurat în virtuțile lor eroice.<br /><br />După o vreme, Arjuna a obținut fecioara Krishna la swayamvara, în mijlocul unui concurs al Rajailor, efectuând o operă foarte dificilă de tir cu arcul. Și din acest timp a devenit foarte respectat în această lume printre toți arcadorii; și în câmpurile de luptă, ca și soarele, era greu de văzut de vrăjmași. Și după ce a învins pe toți prinții vecini și pe orice trib considerabil, a realizat tot ce era necesar pentru Raja (fratele său cel mai mare) pentru a face marea jertfă numită Rajasuya.</span></span><span class="" id="result_box" lang="ro"><span class=""> </span></span><br />
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<span class="" id="result_box" lang="ro"><span class=""> Yudhishthira, după ce, prin sfaturile înțelepte ale Vasudeva și prin vitejia lui Bhimasena și lui Arjuna, </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">a </span></span>ucis pe Jarasandha (regele Magadha) și pe mândrul Chaidya, a dobândit dreptul de a efectua marele sacrificiu Rajasuya abundând în provizii și daruri și plin de merite transcendente. Și Duryodhana a venit la acest sacrificiu; și când a văzut bogăția bogată a Pandavilor împrăștiată în jur, ofrandele, pietrele prețioase, aurul și bijuteriile; averea în vaci, elefanți și cai; texturile curioase, hainele și mantalele; șalurile și blănurile prețioase și covoarele din pielea Ranku; el a fost plin de invidie și a devenit extrem de nemulțumit. Și când a văzut sala de asamblare elegant construită de Maya (arhitectul Asura) după modelul unei curți cerești, a fost inflamat de furie. Și începând în confuzie la anumite înșelări arhitecturale din această clădire, a fost derâs de Bhimasena în prezența lui Vasudeva, ca unul de </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class=""> joasă</span></span> descendență.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Iar lui Dhritaraștra i-a fost reprezentat de faptul că fiul său, în timp ce-și făcea parte din diverse obiecte de bucurie și din diverse lucruri prețioase, devenea slab, încurcat și palid. Iar Dhritarashtra, după ceva vreme, din afecțiune pentru fiul său, și-a dat consimțământul să joace (cu Pandavii) la zaruri. Și Vasudeva, care a venit să știe despre asta, s-a înfuriat foarte mult. Și fiind nemulțumit, el nu a făcut nimic pentru a preveni disputele, dar a supravegheat jocurile și diverse alte tranzacții nejustificate îngrozitoare care au decurs din acestea: și în ciuda lui Vidura, Bhișma, Drona și Kripa, fiul<br /><br />p. 8<br /><br />din Saradwan, el a făcut pe Kshatriya să se omoare unii pe alții în războiul extraordinar care a urmat.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Și Dhritarashtra a auzit vestea bolnavă a succesului Pandavilor și reamintindu-și rezoluțiile lui Duryodhana, Kama și Sakuni, s-a gândit o vreme și i-a adresat lui Sanjaya următorul discurs:</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Participă, O Sanjaya, la tot ce am de gând să spun, și nu te va face să mă tratezi cu dispreț. Tu esti bine-versat în șastre, inteligent și înzestrat cu înțelepciune. Înclinația mea nu a fost niciodată de război, nu m-am bucurat de distrugerea rasei mele. Nu am făcut nicio distincție între copiii mei și copiii lui Pandu. Fiii mei erau predispuși la ură și mă disprețuiau pentru că sunt bătrân. Orb, cum sunt, din pricina mizeriei mele și a afecțiunii paterne, am tolerat totul. Am fost prostește după Duryodhana cel fără gânduri mereu crescând în nebunie. Fiind un spectator al bogățiilor fiilor puternici ai lui Pandu, fiul meu a fost </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">d</span></span>erâs pentru ciudăția sa în timp ce survola sala. Incapabil să supote totul și să-i învingă pe fiii lui Pandu pe teren și, printr-un soldat, cum nu dorea încă să obțină norocul prin efortul său, cu ajutorul regelui Gandhara, a concertat un joc incorect </span></span><span class="" id="result_box" lang="ro"><span class="">d</span></span><span class="" id="result_box" lang="ro"><span class="">e zaruri. </span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Ascultă, O Sanjaya, tot ce s-a întâmplat după aceea și mi-a venit la cunoștinț</span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">ă</span></span>. Și după ce ai auzit tot ce am spus, amintindu-ți totul cum a ieșit afară, atunci mă vei cunoaște pe mine ca pe unul cu ochi profetic. Când am auzit că Arjuna, după ce a aplecat arcul, a străpuns semnul ciudat și l-a adus la pământ și a luat în triumf fecioara Krișna, în fața domnilor adunați, atunci, O Sanjaya nu aveam nici o speranță succes. Când am auzit că Subhadra din rasa Madhu </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">a </span></span>fost, după sechestrul forțat, căsătorită cu Arjuna în orașul Dwaraka și că cei doi eroi ai rasei lui Vrishni (Krishna și Balarama, frații Subhadrei), au intrat în Indraprastha ca prieteni, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Arjuna, prin săgeata sa cerescă, împiedicând torentul lui Indra, regele zeilor, l-a gratificat pe Agni cu pădurea lui Khandava, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că cei cinci Pandavi cu mama lor Kunti au scăpat din casa Lacului și că Vidura era angajat în realizarea desenelor lor, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Arjuna, după ce a străpuns marcajul în arenă, a câștigat-o pe Draupadi și că curajosii Panchalas s-au alăturat Pandavilor, atunci, O Sanjaya, nu aveam nici o speranță de succes.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Când am auzit că Jarasandha, cel mai mare din linia regală a lui Magadha și care strălucea în mijlocul Kshatriyasilor, fusese ucis de Bhima numai cu brațele goale, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că în campania lor generală, fiii lui Pandu au cucerit șefii pămânului și au făcut marele sacrificiu Rajasuya, atunci, O Sanjaya, nu aveam </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">nici o </span></span>speranță de succes. Când am auzit-o pe Draupadi, vocea ei sufocată cu lacrimi și inima plină de agonie,<br /><br />p. 9<br /><br />în sezonul menstrual și cu o singură piesă îmbrăcăminte, târâtă în curte și, deși avea protectori, tratată ca și cum nu avea, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că nenorocitul Duhsasana, cel rău, se străduia să o lipsească de acea îmbrăcăminte unică, trăgând de pe ea doar o grămadă de țesătură fără să ajungă la capăt, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că Yudhishthira, bătut de Saubala la jocul de zaruri și lipsit de împărăția lui </span></span><span class="" id="result_box" lang="ro"><span class="">în</span></span><span class="" id="result_box" lang="ro"><span class=""> consecință, fusese încă asistat de frații săi de o incomparabilă pricepere, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Pandavii virtuoși, plângând cu suferință, l-au urmat pe fratele lor mai mare în sălbăticie și s-au exercitat în mod variat pentru atenuarea disconfortului său, atunci, O Sanjaya, nu aveam nici o speranță de succes. </span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Când am auzit că Yudhishthira a fost urmat în </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">sălbăticie</span></span> de către Snatakas și Brahmanii nobili care trăiesc cu pomeni, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Arjuna, în luptă, a mulțumit zeului zeilor, Trymbaka (cu trei ochi) deghizat în vânător, și a obținut măreața armă Pasupata, apoi O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că dreptul și renumitul Arjuna, după ce a fost în regiunile celeste, obținuse arme cerești de la Indra însuși atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că, după aceea, Arjuna </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">a </span></span>făcut praf Kalakeyasii și Paulomasii mândri de binecuvântarea pe care o obținuseră și care îi făcuse invulnerabili chiar și înaintea celeștilor, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Arjuna, chastiserul dușmanilor, urcând în regiunea lui Indra pentru distrugerea Asurasilor, s-a întors cu succes, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Bhima și ceilalți fii ai lui Pritha (Kunti), însoțiți de Vaisravana, au ajuns în acea țară inaccesibilă omului atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că fiii mei, ghidați de sfaturile lui Karna, în călătoria lor la Ghoshayatra, au fost luați prizonieri de către Gandharvas și au fost eliberați de Arjuna, atunci, O Sanjaya, nu aveam speranță de succes. Când am auzit că Dharma (zeul justiției) venind sub forma unui Yaksha a propus anumite întrebări lui Yudhishthira atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că fiii mei nu reușiseră să descopere Pandavaii sub deghizarea lor în timp ce locuiau cu Draupadi în stăpânirea lui Virata, atunci, O Sanjaya, nu aveam speranță de succes. Când am auzit că principalii oameni de partea mea au fost înfrânți de nobilul Arjuna cu un singur car, în timp ce locuiau în stăpânirea lui Virata, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Vasudeva din rasa Madhu, care a acoperit întregul pământ cu un picior, a fost interesat în mod serios de bunăstarea Pandavilor, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Matsya<br /><br />p. 10<br /><br />i-a oferit fiica lui virtuoasă Uttara lui Arjuna și că Arjuna o acceptase pentru fiul său, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Yudhishthira, bătut cu zaruri, lipsit de bogăție, exilat și separat de legăturile sale, adunase chiar o armată de șapte Akshauhinis, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când l-am auzit pe Narada, declarând că Krishna și Arjuna erau Nara și Narayana și el (Narada) i-a văzut împreună în regiunile Brahma, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Krișna, nerăbdător să aducă pacea, pentru bunăstarea omenirii a reapărut în Kuru și a plecat fără să-și poată realiza scopul, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că Kama și Duryodhana au reușit să-l întemnițeze pe Krishna și-au arătat în el întregul univers, atunci, O Sanjaya, nu aveam nici o speranță de succes. Apoi am auzit că în momentul plecării sale, Pritha (Kunti), plină de durere, lângă carul său a primit mângâiere de la Krishna, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Vasudeva și Bhișma, fiul lui Santanu, erau consilierii Pandavilor și Drona, fiul lui Bharadwaja, le-a dat binecuvântări, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când Kama i-a spus lui Bhișma - 'Nu voi lupta când te lupți' - și, renunțând la armată, a plecat, atunci, O Sanjaya, n-aveam nici o speranță de succes. Când am auzit că Vasudeva și Arjuna și arcul Gandiva de măiestrie incomensurabilă, aceste trei energii îngrozitoare s-au adunat, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că, după ce Arjuna a fost cuprins de remușcare în car și gata să se scufunde, Krișna i-a arătat toate lumile din corpul său, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Bhișma, desolatorul dușmanilor, ucidând zece mii de călăuze în fiecare zi în câmpul de luptă, nu a omorât pe nimeni dintre Pandavai atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Bhișma, fiul neprihănit al lui Ganga, a indicat mijloacele înfrângerii sale în câmpul de luptă și că acele lucruri au fost făcute de Pandavai cu bucurie, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Arjuna, plasându-l pe Sikhandin înaintea lui în carul său, a rănit pe Bhișma cel de curaj infinit și invincibil în luptă, atunci, O Sanjaya, nu aveam speranță de succes. Când am auzit că bătrânul erou Bhișma, care a redus numerele rasei Shomaka la câțiva, răpus cu răni diferite, era culcat pe un pat de săgeți, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Bhișma stând pe pământ cu sete de apă, i-a cerut lui Arjuna, care a străpuns pământul și a distrus setea lui, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când Bayu împreună cu Indra și Suryya s-au unit ca aliați pentru succesul fiilor lui Kunti și fiarele </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">de </span></span>pradă (prin prezența lor inauspicioasă) ne puneau în frică, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când războinicul minunat Drona, afișând diverse<br /><br />p. 11<br /><br />moduri de luptă pe teren, nu a hăcuit nici unul dintre Pandavi, atunci, O Sanjaya, nu am avut nici o speranță de succes. Când am auzit că Maharatha Sansaptakas din armata noastră, numită pentru răsturnarea lui Arjuna, a fost ucisă de Arjuna însuși, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că dispoziția noastră de forțe, impenetrabilă de ceilalți și apărată de Bharadwaja însuși bine înarmat , a fost forțată și penetrată singur de fiul curajos al lui Subhadra, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Maharathii noștri, incapabili-l să învingă pe Arjuna, cu chipuri jubilante l-au înconjurat și l-au ucis pe băiatul Abhimanyu, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că orbii Kauravasi au strigat de bucurie după ce l-au ucis pe Abhimanyu și că după aceea Arjuna, în mânie, a făcut discursul sărbătorit referitor la Saindhava, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Arjuna a promis moartea lui Saindhava și și-a împlinit jurământul în prezența dușmanilor săi, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că atunci când au obosit caii lui Arjuna, Vasudeva i-a eliberat să bea apă și când i-a adus înapoi și i-a reînhămat, a continuat să-i ghideze ca înainte, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că în timp ce caii lui erau obosiți, Arjuna rămase în carul său verificând toți atacatorii lui, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Yuyudhana din rasa Vrishni, după ce a împins în confuzie armata lui Drona devenind insuportabil în bravură datorită prezenței elefanților, s-a retras acolo unde era Krishna și Arjuna, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Karna, deși îl aduse pe Bhima în puterea lui, îl lasase să scape după ce doar s-a adresat în mod disprețuitor și l-a târât cu capătul arcului său, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Drona, Kritavarma, Kripa, Karna fiul lui Drona și regele viteaz al Madrei (Salya) au suferit ca Saindhava să fie ucis, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că celesta Sakti dată de Indra (lui Karna) a fost prin mașinăriile lui Madhava cauzată a fi aruncată asupra Rakshasa Ghatotkacha de o înfățișare îngrozitoare, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că în întâlnirea dintre Karna și Ghatotkacha, Sakti a fost aruncată asupra lui Ghatotkacha de Karna, aceea care ar fi ucis sigur pe Arjuna în luptă, atunci, O Sanjaya, n-am avut nici osperanță de succes. Când am auzit că Dhristadyumna, încălcând legile bătăliei, l-a ucis pe Drona singur în carul său și s-a hotărât întru moarte, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Nakula, fiul lui Madri, având în prezență întreaga armată s-a angajat într-o singură luptă cu fiul lui Drona și arătându-se egal cu el, i-a condus carul în cercuri împrejur, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când, la moartea lui Drona, fiul său a folosit greșit arma numită Narayana, dar nu a reușit să distrugă Pandavii, atunci, O Sanjaya, nu aveam nici o speranță de succes.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">p. 12<br /><br />[paragraful continuă] Când am auzit că Bhimasena a băut sângele fratelui său Duhsasana în câmpul de luptă, fără ca cineva să-l poată împiedica, atunci, O Sanjaya, nu aveam speranță de succes. Când am auzit că Karna infinit de curajo</span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">s</span></span>, invincibil în luptă, a fost ucis de Arjuna în acel război de frați misterios chiar și pentru zei, atunci, O Sanjaya, nu aveam speranță de succes. Când am auzit că Yudhishthira cel Just a biruit fiul eroic al lui Drona, Duhsasana, și pe ferocele Kritavarman, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că regele curajos al Madrei, care îndrăznea la Krișna în luptă, a fost ucis de Yudhishthira, atunci, O Sanjaya, nu aveam speranță de succes. Când am auzit că perversul Suvala de putere magică, rădăcina jocului și discordia, a fost ucis în luptă de Sahadeva, fiul lui Pandu, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Duryodhana, petrecut de oboseală, a plecat la un lac și s-a refugiat în apele sale, și-a stat acolo singur, cu puterea sa plecată și fără car, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că Pandavii, plecați la acel lac însoțiți de Vasudeva, stând pe plajă, începură să-l adreseze disprețuitor pe fiul meu, care era incapabil să suporte vreun afront, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că, în timp ce arăta în cerc o varietate de moduri ciudate (de atac și de apărare) într-o întâlnire cu pare, el a fost ucis în mod incorect în conformitate cu sfaturile lui Krishna, atunci, Sanjaya, nu aveam nici o speranță de succes. Când am auzit că fiul lui Drona și alții, prin uciderea Panchalasilor și a fiiilor Draupadiei în somn, au săvârșit acea faptă oribilă și infamă, atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că Aswatthaman, urmărit de Bhimasena, a descărcat-o pe prima dintre arme numită Aishika, prin care a fost rănit embrionul din uter (de la Uttara), atunci, O Sanjaya, nu aveam nici o speranță de succes. Când am auzit că arma Brahmashira (aruncată de Aswatthaman) a fost respinsă de Arjuna cu o altă armă peste care a pronunțat cuvântul "Sasti" și că Aswatthaman a trebuit să renunțe la excrescența asemănătoare bijuteriilor de pe capul său, atunci, O Sanjaya, n-am avut nici o speranță de succes. Când am auzit că pe embrionul din pântecele fiicei lui Virata, rănit de Aswatthaman cu o armă puternică, Dwaipayana și Krishna i-au spus aceluia blesteme, atunci, O Sanjaya, nu aveam nici o speranță de succes.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">'Alas! Gandhari, destituit de copii, bunici , părinți , frați și rude , este de compătimit. Dificilă este sarcina efectuată de Pandavas: prin ea, un regat a fost recuperat fără un rival.<br /><br />'Alas! Am auzit că războiul a lăsat doar zece vii: trei din partea noastră și Pandavii, șapte, în acest conflict îngrozitor, optsprezece Akshauhinis de Kshatriyas au fost uciși! Totul împrejurul meu este întuneric total, și mă apucă leșinul: conștiința mă lasă, O Suta, și mintea mea este distrasă.<br /><br />"Sauti a spus," Dhritarashtra, plângându-și soarta în aceste cuvinte, a fost coleșit<br /><br />p. 13<br /><br />cu dureri extreme și pentru un timp lipsit de sens; dar fiind reînviat, el s-a adresat lui Sanjaya în următoarele cuvinte.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"După ce sa întâmplat, O Sanjaya, doresc să-mi pun capăt fără întârziere vieții mele, nu găsesc cel mai mic avantaj în a mi-o prețui mai mult timp".<br /><br />"Sauti a spus:" Fiul înțelept al lui Gavalgana (Sanjaya) s-a adresat apoi stresatului lord al Pământului, în timp ce vorbea și se tânguia înghițind ca un șarpe și tânărându-se repetat, cu cuvinte de importanță profundă.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Ați auzit, O Raja, de oamenii foarte puternici ai marilor exerțiuni, despre care vorbeau Vyasa și înțeleptul Narada: oameni născuți din mari familii regale, strălucitori cu calități vrednice, cunoscători în știința armelor cerești și în emblemele de glorie din Indra, oameni care au cucerit lumea prin dreptate și au făcut jertfe cu jertfe potrivite (către Brahmani), au obținut renume în această lume și au sucombat în cele din urmă influenței timpului: Saivya, Maharatha, Srinjaya, Suhara, Rantideva și Kakshivanta, mari în slavă, Valhika, Damana, Saryati, Ajita și Nala, Viswamitra, distrugătorul dușmanilor, Amvarisha, mare în putere, Marutta, Manu, Ikshaku, Gaya și Bharata; Rama fiul lui Dasaratha, Sasavindu și Bhagiratha, Kritavirya, cel foarte norocos și Janamejaya deopotrivă, și Yayati de fapte bune care a făcut sacrificii, fiind asistat la acestea de către celeștii înșiși, și ale cărui altare de sacrificiu și obeliscuri au marcat peste tot acest pământ cu regiunile sale locuite sau nelocuite. Acești douăzeci și patru de Rajasi au fost vorobiți anterior de către cerescul Rishi Narada la Saivya când acesta a fost foarte afectat de pierderea copiilor săi. În afară de aceștia, alți Rajas fuseseră dinainte, mai puternici decît ei, înalți conducători nobili în minte și strălucitori cu orice calitate demnă. Aceștia erau Puru, Kuru, Yadu, Sura și Viswasrawa de mare glorie; Anuha, Yuvanaswu, Kakutstha, Vikrami și Raghu; Vijava, Virihorta, Anga, Bhava, Sweta și Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha și Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti și Nimi; Ajeya, Parasu, Pundra, Sambhu și Sfântul Deva-Vridha; Devahuya, Supratika și Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu și Nala, regele Nishadașilor; Satyavrata, Santabhaya, Sumitra și șeful Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa și Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu și Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu și Dridhe-Shudhi; Mahapurana-Sambhavya, Pratyanga, Paraha și Sruti. Aceștia, o șefule, și alți Rajas, auzim enumerați sute și mii și încă alți milioane, domni cu o mare putere și înțelepciune, renunțară la plăcerile foarte abundente întâlnind moartea așa cum au făcut și fiii tăi! Faptele lor cerești, vitejia și generozitatea, măreția lor, credința, adevărul, puritatea, simplitatea și mila, sunt publicate pe lume în înregistrările vechilor vremuri de sfinți barzi cu multă mare învățătură. Deși înzestrați cu fiecare virtute nobilă, aceștia<br /><br />p. 14<br /><br />și-au ridicat sus viața. Fiii tăi au fost răi, inflamați de pasiune, avariți și de o dispoziție foarte rea. Tu ești versat în Șastre, O Bharata, și ești inteligent și înțeleapt ; nu se scufundă sub dezastre cei a căror înțelegere este ghidată de Șastre. Tu esti familiarizat, prințe, cu gentilețea si severitatea soartei; de aceea, această îngrijorare pentru siguranța copiilor tăi este nepotrivită. Mai mult, se cade să nu te întristezi pentru ceea ce trebuie să se întâmple; căci cine poate evita, prin înțelepciunea lui, decretele soartei? Nimeni nu poate lăsa calea marcată pentru el de Providență. Existența și inexistența, plăcerea și durerea au toate timpul ca rădăcină. Timpul crează toate lucrurile și timpul distruge toate creaturile. Este timpul care arde creaturi și este timpul ca să stingă focul. Toate stările, binele și răul, în cele trei lumi, sunt cauzate de timp. Timpul tăie scurt toate lucrurile și le creează din nou. Singur Timpul este treaz când toate lucrurile sunt adormite: într-adevăr, timpul nu poate fi învins. Timpul trece peste toate lucrurile fără a fi încetinit. Cunoscând, după cum cunoști, că toate lucrurile trecute și viitoare și tot ce există în prezent, sunt urmașii timpului, nu te privește să-ți arunci rațiunea.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Sauti a spus:" Fiul lui Gavalgana administrând în acest fel confort împăratului Dhritarashtra cel copleșit de durere pentru fiii săi, și-a restabilit mintea în pace. Luând aceste fapte pentru subiectul său, Dwaipayana a compus o sfântă Upanișadă care a fost publicată în lume de învățați și sfinți barzi în puranele compuse de ei.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Studiul lui Bharata este un act de evlavie: Cel care citește chiar și un picior, cu credință, își îndepărtează cu desăvîrșire păcatele." Aici este vorbire despre Devasi, Devarshi și Brahmarshi al faptelor bune și, de asemenea, despre Yakshas și mari Uragasi (Nagasi). Aici e descris și eternul Vasudeva, care posedă cele șase atribute: El este adevăratul și dreptul, Cel pur și sfânt, Veșnicul Brahman, Sufletul suprem, Lumina constantă adevărată, ale cărui fapte divine înțelepții și învățații le studiază; de la care a urmat universul non-existent și existent-non-existent cu principiile de generare și progresie, de naștere, de moarte și de renaștere. A fost tratat, de asemenea, și acesta care se numește Adhyatma (spiritul superintendent al naturii) care supravegheză atributele celor cinci elemente. </span></span><span class="" id="result_box" lang="ro"><span class="">A fost de asemenea descris cine este Purușa care se află deasupra acestor epitete ca fiind "nedescoperit " și altele asemenea; de asemenea, ceea ce cei mai de seamă yatis scutiți de destinul comun și înzestrați cu puterea de meditație și Tapasuri zăre</span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">s</span></span>c locuind în inimile lor ca o imagine reflectată în oglindă.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Omul credinței, dedicat pietății și constant în exercitarea virtuții, citind această secțiune este eliberat de păcat. Credinciosul care ascultă în mod constant această secțiune a lui Bharata, numită Introducere, de la început, nu se prăbușește în dificultate. Omul care repetă orice parte a introducerii între cele două amurguri este în timpul acestui act eliberat de păcatele contractate în timpul zilei sau în timpul nopții. Această secțiune,<br /><br />p. 15<br /><br />din Bharata, este adevăr și nectar. Așa cum e untul în laptele covăsit, Brahmanul printre biopede, Aranyaka printre Vede și nectarul printre medicamente; cum marea este eminentă printre recipientele de apă și vaca printre patrupede; așa cum sunt acestea (printre lucrurile menționate), așa se spune că este Bharata printre istorii.</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">"Cel care face, chiar și un singur picior al acestuia, să fie recitat Brahmanilor în timpul unei Sradha, oferirile lui de mâncare și băutură pentru sufletele strămoșilor săi devin inepuizabile.<br /><br />"Cu ajutorul istoriei și a Puranelor, Veda poate fi explicată, dar Veda se teme </span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">de</span></span> una dintre micile informații de care nu ar trebui." Omul învățat care recită această Veda din Vyasa câștigă avantaj. Chiar și păcatul de ucidere a embrionului și altele asemănătoare le poate distruge. Cine citește acest capitol sfânt al lunii, citește întreaga Bharata, îmi dau seama: Omul care, cu respect, ascultă zilnic această lucrare sfântă, dobândește o viață lungă și renume și se înalță cer.<br /><br />"În zilele dintâi, după ce au fost așezate cele patru Vede pe o parte și Bharata pe cealaltă, acestea au fost cântărite în echilibru de către celeștii asamblați în acest scop. Și, din moment ce aceasta din urmă cântărea mai greu decât cele patru Vede cu misterele lor, a fost numit Mahabharata (marele Bharata). Fiind considerat superior atât în substanță, cât și în gravitatea importului, este numit Mahabharata datorită unei asemenea substanțe și a unei asemenea gravități a importului. Cine cunoaște semnificația sa este salvat de toate păcatele sale .<br /><br />Tapa</span></span><span class="" id="result_box" lang="ro"><span class=""><span class="" id="result_box" lang="ro"><span class="">s</span></span> este nevinovat, studiul este inofensiv, ordonanța Vedelor prescrisă pentru toate triburile este inofensivă, dobândirea averii prin sforțare este inofensivă; dar când sunt abuzate in practica lor, atunci ele devin surse de rău "."</span></span><br />
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<span class="" id="result_box" lang="ro"><span class="">Drepturile de autor pentru prezenta traducere,respectiv pentru orice parte din prezenta traducere, aparțin exclusiv autorului traducerii, numitului Stoian George-Bogdan. </span></span><br />
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span>
<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."> </span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
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<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."><br /></span></span></div>
<span class="" id="result_box" lang="ro"><span title="When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success."> </span></span><span class="" id="result_box" lang="ro"><span title="of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'"> </span></span>Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-70955733018276623192017-10-01T10:17:00.001-07:002017-10-01T10:17:06.750-07:00Stoian G Bogdan - Ma fascinezi<div style="text-align: center;"><br /><iframe allowfullscreen="" frameborder="0" height="344" src="https://www.youtube.com/embed/YDRC_WwZupk" width="459"></iframe></div>Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-81239096120270978192017-09-25T16:49:00.003-07:002017-09-25T16:49:55.360-07:00Vaisampayana said<h1 align="center">
SECTION CCCXI</h1>
Vaisampayana said, "Yudhishthira saw his brothers, each possessed of
the glory of Indra himself, lying dead like the Regents of the world
dropped from their spheres at the end of the <i>Yuga</i>. And beholding
Arjuna lying dead, with his bow and arrows dropped on the ground, and
also Bhimasena and the twins motionless and deprived of life, the king
breathed a hot and long sigh, and was bathed in tears of grief. And
beholding his brothers lying dead, the mighty armed son of Dharma with
heart racked in anxiety, began to lament<br />
<a href="https://www.blogger.com/null" name="page_604"><span style="color: green; font-size: xx-small;">p. 604</span></a><br />
profusely, saying, 'Thou hadst, O mighty-armed Vrikodara, vowed, saying,--<i>I shall with mace smash the thighs of Duryodhana in battle</i>!
O enhancer of the glory of the Kurus, in thy death, O mighty-armed and
high-souled one, all that hath become fruitless now! The promises of men
may be ineffectual; but why have the words of the gods uttered in
respect of thee been thus fruitless? O Dhananjaya, while thou wert in
thy mother's lying-in-room, the gods had said,--<i>O Kunti, this thy son shall not be inferior to him of a thousand eyes</i>! And in the northern Paripatra mountains, all beings had sung, saying,--<i>The
prosperity (of this race), robbed by foes will be recovered by this one
without delay. No one will be able to vanquish him in battle, while
there will be none whom he will not be able to vanquish</i>. Why then
hath that Jishnu endued with great strength been subject to death? Oh,
why doth that Dhananjaya, relying on whom we had hitherto endured all
this misery, lie on the ground blighting <a href="https://www.blogger.com/null" name="fr_107"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_107"><span style="font-size: xx-small;">1</span></a>
all my hopes! Why have those heroes, those mighty sons of Kunti,
Bhimasena and Dhananjaya, came under the power of the enemy,--those who
themselves always slew their foes, and whom no weapons could resist!
Surely, this vile heart of mine must be made of adamant, since,
beholding these twins lying today on the ground it doth not split! Ye
bulls among men, versed in holy writ and acquainted with the properties
of time and place, and endued with ascetic merit, ye who duly performed
all sacred rites, why lie ye down, without performing acts deserving of
you? Alas, why lie ye insensible on the earth, with your bodies
unwounded, ye unvanquished ones, and with your vows untouched?' And
beholding his brothers sweetly sleeping there as (they usually did) on
mountain slopes, the high souled king, overwhelmed with grief and bathed
in sweat, came to a distressful condition. And saying,--It is even
so--that virtuous lord of men, immersed in an ocean of grief anxiously
proceeded to ascertain the cause (of that catastrophe). And that
mighty-armed and high-souled one, acquainted with the divisions of time
and place, could not settle his course of action. Having thus bewailed
much in this strain, the virtuous Yudhishthira, the son of <i>Dharma</i> or <i>Tapu</i>,
restrained his soul and began to reflect in his mind as to who had
slain those heroes. 'There are no strokes of weapons upon these, nor is
any one's foot-print here. The being must be mighty I ween, by whom my
brothers have been slain. Earnestly shall I ponder over this, or, let me
first drink of the water, and then know all. It may be that the
habitually crooked-minded Duryodhana hath caused this water to be
secretly placed here by the king of the <i>Gandharvas</i>. What man of
sense can trust wicked wight of evil passions with whom good and evil
are alike? Or, perhaps, this may be an act of that wicked-souled one
through secret messengers of his.' And it was thus that that highly
intelligent one gave way to diverse reflections. He did not believe that
water to have been tainted with poison, for though dead no corpse-like
pallor was on them. 'The colour on the faces of these my brothers hath
not faded!' And it was thus that Yudhishthira thought. And the king
continued, 'Each of these foremost of men was like unto a mighty
cataract.<br />
<a href="https://www.blogger.com/null" name="page_605"><span style="color: green; font-size: xx-small;">p. 605</span></a><br />
<span style="color: green;">[paragraph continues]</span> Who,
therefore, save Yama himself who in due time bringeth about the end of
all things, could have baffled them thus.' And having concluded this for
certain, he began to perform his ablutions in that lake. And while he
descended into it, he heard these words from the sky, uttered by the
Yaksha,--'I am a crane, living on tiny fish. It is by me that thy
younger brothers have been brought under the sway of the lord of
departed spirits. If, thou, O prince, answer not the questions put by
me, even thou shalt number the fifth corpse. Do not, O child, act
rashly! This lake hath already been in my possession. Having answered my
questions first, do thou, O Kunti's son, drink and carry away (as much
as thou requirest)!' Hearing these words, Yudhishthira said, 'Art thou
the foremost of the Rudras, or of the Vasus, or of the Marutas? I ask,
what god art thou? This could not have been done by a bird! Who is it
that hath overthrown the four mighty mountains, viz., the Himavat, the
Paripatra, the Vindhya, and the Malaya? Great is the feat done by thee,
thou foremost of strong persons! Those whom neither gods, nor <i>Gandharvas</i> nor <i>Asuras</i>, nor <i>Rakshasas</i>
could endure in mighty conflict, have been slain by thee! Therefore,
exceedingly wonderful is the deed done by thee! I do not know what thy
business may be, nor do I know thy purpose. Therefore, great is the
curiosity and fear also that have taken possession of me? My mind is
greatly agitated, and as my head also is aching, I ask thee, therefore, O
worshipful one, who art thou that stayest here?' Hearing these words
the Yaksha said, 'I am, good betide thee, a Yaksha, and not an
amphibious bird. It is by me that all these brothers of thine, endued
with mighty prowess, have been slain!'<br />
Vaisampayana continued, 'Hearing these accursed words couched in harsh syllabus, <a href="https://www.blogger.com/null" name="fr_108"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_108"><span style="font-size: xx-small;">1</span></a>
Yudhishthira, O king, approaching the Yaksha who had spoken then, stood
there. And that bull among the Bharatas then beheld that Yaksha of
unusual eyes and huge body tall like a palmyra-palm and looking like
fire or the Sun, and irresistible and gigantic like a mountain, staying
on a tree, and uttering a loud roar deep as that of the clouds. And the
Yaksha said, 'These thy brothers, O king, repeatedly forbidden by me,
would forcibly take away water. It is for this that they have been slain
by me! He that wisheth to live, should not, O king, drink this water! O
son of Pritha, act not rashly! This lake hath already been in my
possession. Do thou, O son of Kunti, first answer my questions, and then
take away as much as thou likest!' Yudhishthira said, 'I do not, O
Yaksha, covet, what is already in thy possession! O bull among male
beings, virtuous persons never approve that one should applaud his own
self (without boasting, I shall, therefore, answer thy questions,
according to my intelligence). Do thou ask me!' The Yaksha then said,
'What is it that maketh the Sun rise? Who keeps him company? Who causeth
him to set? And in whom is he established?' Yudhishthira answered, '<i>Brahma</i> maketh the Sun rise: the gods keep him company: <i>Dharma</i> causeth him to set: and he is established in truth.' <a href="https://www.blogger.com/null" name="fr_109"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_109"><span style="font-size: xx-small;">2</span></a> The Yaksha asked, 'By what doth one become learned? By<br />
<a href="https://www.blogger.com/null" name="page_606"><span style="color: green; font-size: xx-small;">p. 606</span></a><br />
what doth he attain what is very great? How can one have a second?
And, O king, how can one acquire intelligence?' Yudhishthira answered,
'It is by the (study of the) <i>Srutis</i> that a person becometh
learned; it is by ascetic austerities that one acquireth what is very
great: it is by intelligence that a person acquireth a second and it is
by serving the old that one becometh wise.' <a href="https://www.blogger.com/null" name="fr_110"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_110"><span style="font-size: xx-small;">1</span></a>
The Yaksha asked, 'What constituteth the divinity of the Brahmanas?
What even is their practice that is like that of the pious? What also is
the human attribute of the Brahmanas? And what practice of theirs is
like that of the impious?' Yudhishthira answered, 'The study of the <i>Vedas</i>
constitutes their divinity: their asceticism constitutes behaviour that
is like that of the pious; their liability to death is their human
attribute and slander is their impiety.' The Yaksha asked, 'What
institutes the divinity of the Kshatriyas? What even is their practice
that is like that of the pious? What is their human attribute? And what
practice of theirs is like that of the impious?' Yudhishthira answered,
'Arrows and weapons are their divinity: celebration of sacrifices is
that act which is like that of the pious: liability to fear is their
human attribute; and refusal of protection is that act of theirs which
is like that of the impious.' The Yaksha asked, 'What is that which
constitutes the <i>Sama</i> of the sacrifice? What the <i>Yajus</i> of
the sacrifice? What is that which is the refuge of a sacrifice? And what
is that which sacrifice cannot do without?' Yudhishthira answered,
'Life is the <i>Sama</i> of the sacrifice; the mind is the <i>Yajus</i> of the sacrifice: the <i>Rik</i> is that which is the refuge of the sacrifice; and it is <i>Rik</i> alone which sacrifice cannot do without.' <a href="https://www.blogger.com/null" name="fr_111"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_111"><span style="font-size: xx-small;">2</span></a> The Yaksha asked, 'What<br />
<a href="https://www.blogger.com/null" name="page_607"><span style="color: green; font-size: xx-small;">p. 607</span></a><br />
is of the foremost value to those that cultivate? What is of the
foremost value to those that sow? What is of the foremost value to those
that wish for prosperity in this world? And what is of the foremost
value to those that bring forth?' Yudhishthira answered, 'That which is
of the foremost value to those that cultivate is rain: that of the
foremost value to those that sow is seed: that of the foremost value to
those that bring forth is offspring. <a href="https://www.blogger.com/null" name="fr_112"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_112"><span style="font-size: xx-small;">1</span></a>'
The Yaksha asked, 'What person, enjoying all the objects of the senses,
endued with intelligence, regarded by the world and liked by all
beings, though breathing, doth not offer anything to these five, viz.,
gods, guests, servants, <i>Pitris</i>, and himself, though endued with
breath, is not yet alive.' The Yaksha asked, 'What is weightier than the
earth itself? What is higher than the heavens?' What is fleeter than
the wind? And what is more numerous than grass?' Yudhishthira answered,
'The mother is weightier than the earth; the father is higher than the
heaven; the mind is fleeter than the wind; and our thoughts are more
numerous than grass.' The Yaksha asked, 'What is that which doth not
close its eyes while asleep; What is that which doth not move after
birth? What is that which is without heart? And what is that which
swells with its own impetus?' Yudhishthira answered, 'A fish doth not
close its eyes while asleep: an egg doth not move after birth: a stone
is without heart: and a river swelleth with its own impetus.' The Yaksha
asked, 'Who is the friend of the exile? Who is the friend of the
householder? Who is the friend of him that ails? And who is the friend
of one about to die?' Yudhishthira answered, 'The friend of the exile in
a distant land is his companion, the friend of the householder is the
wife; the friend of him that ails is the physician: and the friend of
him about to die is charity. The Yaksha asked,--'Who is the guest of all
creatures? What is the eternal duty? What, O foremost of kings, is <i>Amrita</i>? And what is this entire Universe?' Yudhishthira answered,--<i>Agni</i> is the guest of all creatures: the milk of kine is <i>amrita: Homa</i> (therewith) is the eternal duty: and this Universe consists of air alone.' <a href="https://www.blogger.com/null" name="fr_113"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_113"><span style="font-size: xx-small;">2</span></a>
The Yaksha asked,--'What is that which sojourneth alone? What is that
which is re-born after its birth? What is the remedy against cold? And
what is the largest field?' Yudhishthira answered,--'The sun sojourneth
alone; the moon takes birth anew: fire is the remedy against cold: and
the Earth is the largest field.' The Yaksha asked,--'What is the highest
refuge of virtue? What of fame? What of heaven? And what, of
happiness?' Yudhishthira answered,--'Liberality is the highest refuge of
virtue: gift, of fame: truth, of heaven: and<br />
<a href="https://www.blogger.com/null" name="page_608"><span style="color: green; font-size: xx-small;">p. 608</span></a><br />
good behaviour, of happiness.' The Yaksha asked,--'What is the soul
of man? Who is that friend bestowed on man by the gods? What is man's
chief support? And what also is his chief refuge?' Yudhishthira
answered,--'The son is a man's soul: the wife is the friend bestowed on
man by the gods; the clouds are his chief support; and gift is his chief
refuge.' The Yaksha asked,--'What is the best of all laudable things?
What is the most valuable of all his possessions? What is the best of
all gains? And what is the best of all kinds of happiness?' Yudhishthira
answered,--"The best of all laudable things is skill; the best of all
possessions is knowledge: the best of all gains is health: and
contentment is the best of all kinds of happiness.' The Yaksha
asked,--'What is the highest duty in the world? What is that virtue
which always beareth fruit? What is that which if controlled, leadeth
not to regret? And who are they with whom an alliance cannot break?'
Yudhishthira answered,--'The highest of duties is to refrain from
injury: the rites ordained in the <i>Three</i> (<i>Vedas</i>) always
bear fruit: the mind, if controlled, leadeth to no regret: and an
alliance with the good never breaketh.' The Yaksha asked,--'What is that
which, if renounced, maketh one agreeable? What is that which, if
renounced, leadeth to no regret? What is that which, if renounced,
maketh one wealthy? And what is that which if renounced, maketh one
happy?' Yudhishthira answered,--'Pride, if renounced, maketh one
agreeable; wrath, if renounced leadeth to no regret: desire, if
renounced, maketh one wealthy: and avarice, if renounced, maketh one
happy.' The Yaksha asked,--'For what doth one give away to Brahmanas?
For what to mimes and dancers? For what to servants? And for what to
king?' Yudhishthira answered,--'It is for religious merit that one
giveth away to Brahmanas: it is for fame that one giveth away to mimes
and dancers: it is for supporting them that one giveth away to servants:
and it is for obtaining relief from fear that one giveth to kings.' The
Yaksha asked,--'With what is the world enveloped? What is that owing to
which a thing cannot discover itself? For what are friends forsaken?
And for what doth one fail to go to heaven?' Yudhishthira
answered,--'The world is enveloped with darkness. Darkness doth not
permit a thing to show itself. It is from avarice that friends are
forsaken. And it is connection with the world for which one faileth to
go to heaven.' The Yaksha asked,--'For what may one be considered as
dead? For what may a kingdom be considered as dead? For what may a <i>Sraddha</i>
be considered as dead? And for what, a sacrifice?' Yudhishthira
answered,--'For want of wealth may a man be regarded as dead. A kingdom
for want of a king may be regarded as dead. A <i>Sraddha</i> that is
performed with the aid of a priest that hath no learning may be regarded
as dead. And a sacrifice in which there are no gifts to Brahmanas is
dead.' The Yaksha asked,--'What constitutes the way? What, hath been
spoken of as water? What, as food? And what, as poison? Tell us also
what is the proper time of a <i>Sraddha</i>, and then drink and take away as much as thou likest!' Yudhishthira<br />
<a href="https://www.blogger.com/null" name="page_609"><span style="color: green; font-size: xx-small;">p. 609</span></a><br />
answered,--'They that are good constitute the way. <a href="https://www.blogger.com/null" name="fr_114"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_114"><span style="font-size: xx-small;">1</span></a> Space hath been spoken of as water. <a href="https://www.blogger.com/null" name="fr_115"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_115"><span style="font-size: xx-small;">2</span></a> The cow is food. <a href="https://www.blogger.com/null" name="fr_116"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_116"><span style="font-size: xx-small;">3</span></a> A request is poison. And a Brahmana is regarded as the proper time of a <i>Sraddha</i>. <a href="https://www.blogger.com/null" name="fr_117"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fn_117"><span style="font-size: xx-small;">4</span></a>
I do not know what thou mayst think of all this, O Yaksha?' The Yaksha
asked,--'What hath been said to be the sign of asceticism? And what is
true restraint? What constitutes forgiveness. And what is shame?'
Yudhishthira answered,--'Staying in one's own religion is asceticism:
the restraint of the mind is of all restraints the true one: forgiveness
consists in enduring enmity; and shame, in withdrawing from all
unworthy acts.' The Yaksha asked,--'What, O king is said to be
knowledge? What, tranquillity? What constitutes mercy? And what hath
been called simplicity?' Yudhishthira answered,--'True knowledge is that
of Divinity. True tranquillity is that of the heart. Mercy consists in
wishing happiness to all. And simplicity is equanimity of heart.' The
Yaksha asked,--'What enemy is invincible? What constitutes an incurable
disease for man? What sort of a man is called honest and what
dishonest?' Yudhishthira answered,--'Anger is an invincible enemy.
Covetousness constitutes an incurable disease. He is honest that desires
the weal of all creatures, and he is dishonest who is unmerciful.' The
Yaksha asked,--'What, O king, is ignorance? And what is pride? What also
is to be understood by idleness? And what hath been spoken of as
grief?' Yudhishthira answered,--'True ignorance consists in not knowing
one's duties. Pride is a consciousness of one's being himself an actor
or sufferer in life. Idleness consists in not discharging one's duties,
and ignorance in grief.' The Yaksha asked,--'What hath steadiness been
said by the <i>Rishis</i> to be? And what, patience? What also is a real
ablution? And what is charity?' Yudhishthira answered,--'Steadiness
consists in one's staying in one's own religion, and true patience
consists in the subjugation of the senses. A true bath consists in
washing the mind clean of all impurities, and charity consists in
protecting all creatures.' The Yaksha asked,--'What man should be
regarded as learned, and who should be called an atheist? Who also is to
be called ignorant? What is called desire and what are the sources of
desire? And what is envy?' Yudhishthira answered,--'He is to be called
learned who knoweth his duties. An atheist is he who is ignorant and so
also he is ignorant who is an atheist. Desire is due to objects of
possession, and envy is nothing else than grief of heart.' The Yaksha
asked,--'What is pride, and what is<br />
<a href="https://www.blogger.com/null" name="page_610"><span style="color: green; font-size: xx-small;">p. 610</span></a><br />
hypocrisy? What is the grace of the gods, and what is wickedness?'
Yudhishthira answered,--'Stolid ignorance is pride. The setting up of a
religious standard is hypocrisy. The grace of the gods is the fruit of
our gifts, and wickedness consists in speaking ill of others.' The
Yaksha asked,--'Virtue, profit, and desire are opposed to one another.
How could things thus antagonistic to one another exist together?'
Yudhishthira answered,--'When a wife and virtue agree with each other,
then all the three thou hast mentioned may exist together.' The Yaksha
asked,--'O bull of the Bharata race, who is he that is condemned to
everlasting hell? It behoveth thee to soon answer the question that I
ask!' Yudhishthira answered,--'He that summoneth a poor Brahmana
promising to make him a gift and then tells him that he hath nothing to
give, goeth to everlasting hell. He also must go to everlasting hell,
who imputes <a href="http://www.sacred-texts.com/hin/m03/errata.htm#210">falsehood</a> to the <i>Vedas</i>, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the <i>Pitris</i>,
He also goeth to everlasting hell who though in possession of wealth,
never giveth away nor enjoyeth himself from avarice, saying, he hath
none.' The Yaksha asked,--'By what, O king, birth, behaviour, study, or
learning doth a person become a Brahmana? Tell us with certitude!'
Yudhishthira answered,-'Listen, O Yaksha! It is neither birth, nor
study, nor learning, that is the cause of <i>Brahmanahood</i>, without
doubt, it is behaviour that constitutes it. One's behaviour should
always be well-guarded, especially by a Brahmana. He who maintaineth his
conduct unimpaired, is never impaired himself. Professors and pupils,
in fact, all who study the scriptures, if addicted to wicked habits, are
to be regarded as illiterate wretches. He only is learned who
performeth his religious duties. He even that hath studied the four
Vedas is to be regarded as a wicked wretch scarcely distinguishable from
a Sudra (if his conduct be not correct). He only who performeth the <i>Agnihotra</i>
and hath his senses under control, is called a Brahmana!' The Yaksha
asked,--'What doth one gain that speaketh agreeable words? What doth he
gain that always acteth with judgment? What doth he gain that hath many
friends? And what he, that is devoted to virtue?'--Yudhishthira
answered,--'He that speaketh agreeable words becometh agreeable to all.
He that acteth with judgment obtaineth whatever he seeketh. He that hath
many friends liveth happily. And he that is devoted to virtue obtaineth
a happy state (in the next world).' The Yaksha asked,--'Who is truly
happy? What is most wonderful? What is <i>the</i> path? And what is <i>the</i>
news? Answer these four questions of mine and let thy dead brothers
revive.' Yudhishthira answered,--'O amphibious creature, a man who
cooketh in his own house, on the fifth or the sixth part of the day,
with scanty vegetables, but who is not in debt and who stirreth not from
home, is truly happy. Day after day countless creatures are going to
the abode of Yama, yet those that remain behind believe themselves to be
immortal. What can be more wonderful than this? Argument leads to no
certain conclusion, the <i>Srutis</i> are different from one another; there is not even one <i>Rishi</i>
whose opinion can be accepted by all; the truth about religion and duty
is hid in caves: therefore, that alone is the path along which the
great have trod. This world full of ignorance is like a pan. The sun is
fire,<br />
<a href="https://www.blogger.com/null" name="page_611"><span style="color: green; font-size: xx-small;">p. 611</span></a><br />
the days and nights are fuel. The months and the seasons constitute
the wooden ladle. Time is the cook that is cooking all creatures in that
pan (with such aids); this is <i>the news</i>.' The Yaksha
asked,--'Thou hast, O represser of foes, truly answered all my
questions! Tell us now who is truly a man, and what man truly possesseth
every kind of wealth.' Yudhishthira answered,--'The report of one's
good action reacheth heaven and spreadeth over the earth. As long as
that report lasteth, so long is a person to whom the agreeable and the
disagreeable, weal and woe, the past and the future, are the same, is
said to possess every kind of wealth.' The Yaksha said,--'Thou hast, O
king truly answered who is a man, and what man possesseth every kind of
wealth. Therefore, let one only amongst thy brothers, whom thou mayst
wish, get up with life!' Yudhishthira answered,--'Let this one that is
of darkish hue, whose eyes are red, who is tall like a large <i>Sala</i>
tree, whose chest is broad and arms long, let this Nakula, O Yaksha,
get up with life! The Yaksha rejoined,-'This Bhimasena is dear unto
thee, and this Arjuna also is one upon whom all of you depend! Why,
then, O king dost thou, wish a step-brother to get up with his life! How
canst thou, forsaking Bhima whose strength is equal to that of ten
thousand elephants, wish Nakula to live? People said that this Bhima was
dear to thee. From what motive then dost thou wish a step-brother to
revive? Forsaking Arjuna the might of whose arm is worshipped by all the
sons of Pandu, why dost thou wish Nakula to revive?' Yudhishthira
said,--'If virtue is sacrificed, he that sacrificeth it, is himself
lost. So virtue also cherisheth the cherisher. Therefore taking care
that virtue by being sacrificed may not sacrifice us, I never forsake
virtue. Abstention from injury is the highest virtue, and is, I ween,
even higher than the highest object of attainment. I endeavour to
practise that virtue. Therefore, let Nakula, O Yaksha, revive! Let men
know that the king is always virtuous! I will never depart from my duty.
Let Nakula, therefore, revive! My father had two wives, Kunti and
Madri. Let both of them have children. This is what I wish. As Kunti is
to me, so also is Madri. There is no difference between them in my eye. I
desire to act equally towards my mothers. Therefore, let Nakula live?'
The Yaksha said,--'Since abstention from injury is regarded by thee as
higher than both <a href="http://www.sacred-texts.com/hin/m03/errata.htm#211">profit</a> and pleasure, therefore, let all thy brothers live, O bull of Bharata race!"<br />
<hr />
<h3 align="CENTER">
Footnotes</h3>
<a href="https://www.blogger.com/null" name="fn_107"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_107">604:1</a> Samhritya--killing.<br />
<a href="https://www.blogger.com/null" name="fn_108"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_108">605:1</a> Lit. Letters.<br />
<a href="https://www.blogger.com/null" name="fn_109"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_109">605:2</a> Behind the plain and obvious meanings of the words employed both in the <a href="https://www.blogger.com/null" name="page_606"><span style="color: green; font-size: xx-small;">p. 606</span></a>
question and the answer, there is a deeper signification of a spiritual
kind. I think Nilakantha has rightly understood the passage. By Aditya,
which of course commonly means the Sun, is indicated the unpurified
soul (from adatte sabdadin indriadivis &c.). The first question
then, becomes, 'Who is it that exalteth the unpurified soul?' The act of
exaltation implies a raising of the soul from its earthly connections.
The answer to this is, 'Brahma, i.e., Veda or self-knowledge.' The
second question--'What are those that keep company with the soul during
its progress of purification?' The answer is, Self-restraint and other
qualities, which are all of a god-like or divine nature.' The third
question is.--Who lead the soul to its place (state) of rest? The answer
is, Dharma, <i>i.e</i>., restitude, morality, and religious
observances.' It is often asserted that one must pass through the
observances (Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--'On what is the soul established!'
The answer, according to all that has been previously said, is 'Truth or
Pure Knowledge.' For the soul that is emancipated from and raised above
all carnal connections, is no longer in need of observances and acts
(Karma) but stays unmoved in True Knowledge (Janana).<br />
<a href="https://www.blogger.com/null" name="fn_110"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_110">606:1</a>
Nilakantha explains both Dhriti and Dwitiya in a spiritual sense. There
is no need, however, of a spiritual explanation here. By Dhriti is
meant steadiness of intelligence; by Dwitiya lit, a second. What
Yudhishthira says is that a steady intelligence serves the purposes of a
helpful companion.<br />
<a href="https://www.blogger.com/null" name="fn_111"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_111">606:2</a>
Nilakantha explains this correctly, as I imagine, by supposing that by
'sacrifice' is meant the spiritual sacrifice for the acquisition of pure
knowledge. In the objective sacrifice which one celebrates, the Sama,
the Yajus, and the Rik mantras are all necessary. In the subjective
sacrifice the acquisition of true knowledge, life and mind are as
necessary as the mantras from the Sama and the Yajur Vedas in an
objective one. And as no objective sacrifice can do without the Riks,
being principally dependent <a href="https://www.blogger.com/null" name="page_607"><span style="color: green; font-size: xx-small;">p. 607</span></a>
on them, so the subjective sacrifices for acquiring true knowledge can
never do without prayerfulness, which, I imagine, is represented as the
Riks. To understand this passage thoroughly would require an intimate
acquaintance with the ritual of a sacrifice like the Agnishtoma or any
other of that kind.<br />
<a href="https://www.blogger.com/null" name="fn_112"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_112">607:1</a>
Some texts read apatatam for uvapatam. If the former be the correct
reading, the meaning would be--'What is the best of things that fall?'
Nilakantha explains both avapatam nivapatam in a spiritual sense. By the
first he understands--'They that offer oblation to the gods,' and by
the second, 'They that offer oblations to the Pitris.' The necessity of a
spiritual interpretation, however, is not very apparent.<br />
<a href="https://www.blogger.com/null" name="fn_113"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_113">607:2</a> Yudhishthira has the authority of the Srutis for saying that the one pervading element of the universe is air.<br />
<a href="https://www.blogger.com/null" name="fn_114"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_114">609:1</a> The word used in the question is <i>dik</i>, literally, direction. Obviously, of <a href="http://www.sacred-texts.com/hin/m03/errata.htm#209">course</a>, it means in this connection way. Yudhishthira answers that the way which one is to tread along is that of the good.<br />
<a href="https://www.blogger.com/null" name="fn_115"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_115">609:2</a> Footnote 2: The <i>Srutis</i> actually speak of space as water. These are questions to test Yudhishthira's knowledge of the Vedic cosmogony.<br />
<a href="https://www.blogger.com/null" name="fn_116"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_116">609:3</a> The <i>Srutis</i>
speak of the cow as the only food, in the following sense. The cow
gives milk. The milk gives butter. The butter is used in Homa. The Homa
is the cause of the clouds. The clouds give rain. The rain makes the
seed to sprout forth and produce food. Nilakantha endeavours to explain
this in a spiritual sense. There is however, no need of such explanation
here.<br />
<a href="https://www.blogger.com/null" name="fn_117"></a><a href="http://www.sacred-texts.com/hin/m03/m03311.htm#fr_117">609:4</a>
What Yudhishthira means to say is that there is no special time for a
Sraddha. It is to be performed whenever a good and able priest may be
secured.Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-35959960056953393142017-09-18T15:18:00.000-07:002017-09-18T15:18:03.485-07:00"The messenger of the gods said<h1 align="center">
SECTION CCLIX</h1>
"The messenger of the gods said, 'O great sage, thou art of simple
understanding; since, having secured that celestial bliss which bringeth
great honour, thou art still deliberating like an unwise person. O <i>Muni</i>,
that region which is known as heaven, existeth there above us. Those
regions tower high, and are furnished with excellent paths, and are, O
sage, always ranged by celestial cars. Atheists, and untruthful persons,
those that have not practised ascetic austerities and those that have
not performed great sacrifices, cannot repair thither. Only men of
virtuous souls, and those of subdued spirits, and those that have their
faculties in subjection, and those that have controlled their senses,
and those that are free from malice, and persons intent on the practice
of charity; and heroes, and men bearing marks of battle, after having,
with subdued senses and faculties, performed the most meritorious rites,<br />
<a href="https://www.blogger.com/null" name="page_512"><span style="color: green; font-size: xx-small;">p. 512</span></a><br />
attain those regions, O Brahmana, capable of being obtained only by
virtuous acts, and inhabited by pious men. There, O Mudgala, are
established separately myriads of beautiful, shining, and resplendent
worlds bestowing every object of desire, owned by those celestial
beings, the gods, the <i>Sadhyas</i>, and the <i>Vaiswas</i>, the great sages, <i>Yamas</i>, and the <i>Dharmas</i>, and the <i>Gandharvas</i> and the <i>Apsaras</i>. And there is that monarch of mountains the golden Meru extending over a space of thirty-three thousand <i>Yojanas</i>.
And there, O Mudgala, are the sacred gardens of the celestials, with
Nandana at their head, where sport the persons of meritorious acts. And
neither hunger, nor thirst, nor lassitude, nor fear, nor anything that
is disgusting or inauspicious is there. And all the odours of that place
are delightful, and all the breezes delicious to the touch. And all the
sounds there are captivating, O sage, to the ear and the heart. And
neither grief, nor decrepitude, nor labour, nor repentance also is
there. That world, O <i>Muni</i>, obtained as the fruit of one's own
acts, is of this nature. Persons repair thither by virtue of their
meritorious deeds. And the persons of those that dwell there look
resplendent, and this, O Mudgala, solely by virtue of their own acts,
and not owing to the merits of father or mothers. And there is neither
sweat, nor stench, nor urine there. And, there, O <i>Muni</i>, dust doth
not soils one's garments. And their excellent garlands, redolent of
divine fragrance, never fade. And, O Brahmana, they yoke such cars as
this (that I have brought). And, O mighty sage, devoid of envy and grief
and fatigue and ignorance and malice, men who have attained heaven,
dwell in those regions happily. And, O bull among <i>Munis</i>, higher
and higher over such regions there are others endued with higher
celestial virtues. Of these, the beautiful and resplendent regions of
Brahma are the foremost. Thither, O Brahmana, repair <i>Rishis</i> that have been sanctified by meritorious acts. And there dwell certain beings named <i>Ribhus</i>.
They are the gods of the gods themselves. Their regions are supremely
blessed, and are adored even by the deities. These shine by their own
light, and bestow every object of desire. They suffer no pangs that
women might cause, do not possess worldly wealth, and are free from
guile. The <i>Ribhus</i> do not subsist on oblations, nor yet on
ambrosia. And they are endued with such celestial forms that they cannot
be perceived by the senses. And these eternal gods of the celestials do
not desire happiness for happiness' sake, nor do they change at the
revolution of a <i>Kalpa</i>. Where, indeed, is their decrepitude or
dissolution? For them there is neither ecstasy, nor joy, nor happiness.
They have neither happiness nor misery. Wherefore should they have anger
or aversion then, O <i>Muni</i>? O Mudgala, their supreme state is
coveted even by the gods. And that crowning emancipation, hard to
attain, can never be acquired by people subject to desire. The number of
those deities is thirty-three. To their regions repair wise men, after
having observed excellent vows, or bestowed gifts according to the
ordinance. Thou also hast easily acquired that success by thy charities.
Do thou, by effulgence displayed by virtue of thy ascetic austerities,
enjoy that condition obtained by thy meritorious acts. Such, O Brahmana,
is the bliss of heaven containing various worlds.<br />
"Thus have I described unto thee the blessing of the celestial regions.<br />
<a href="https://www.blogger.com/null" name="page_513"><span style="color: green; font-size: xx-small;">p. 513</span></a><br />
<span style="color: green;">[paragraph continues]</span> Do thou
now hear from me some of the disadvantages thereof. That in the
celestial regions a person, while reaping the fruit of the acts he hath
already performed, cannot be engaged in any others, and that he must
enjoy the consequences of the former until they are completely
exhausted, and, further, that he is subject to fall after he hath
entirely exhausted his merit, form, in my opinion, the disadvantages of
heaven. The fall of a person whose mind hath been steeped in happiness,
must, O Mudgala, be pronounced as a fault. And the discontent and regret
that must follow one's stay at an inferior seat after one hath enjoyed
more auspicious and brighter regions, must be hard to bear. And the
consciousness of those about to fall is stupefied, and also agitated by
emotions. And as the garlands of those about to fall fade away, fear
invadeth their hearts. These mighty drawbacks, O Mudgala, extend even to
the regions of Brahma. In the celestial regions, the virtues of men who
have performed righteous acts, are countless. And, O <i>Muni</i>, this
is another of the attributes of the fallen that, by reason of their
merits, they take birth among men. And then they attain to high fortune
and happiness. If one, however, cannot acquire knowledge here, one
cometh by an inferior birth. The fruits of acts done in this world are
reaped in the next. This world, O Brahmana, hath been declared to be one
of acts; the others, as one of fruit. Thus have I, O Mudgala, asked by
thee, described all unto thee. Now, O pious one, with thy favour, we
shall easily set out with speed.'<br />
"Vyasa continued, 'Having heard this speech, Mudgala began to reflect in his mind. And having deliberated well, that best of <i>Munis</i>
spake thus unto the celestial messenger, 'O messenger of the gods, I
bow unto thee. Do thou, O sire, depart in peace. I have nothing to do
with either happiness, or heaven having such prominent defects. Persons
who enjoy heaven suffer, after all, huge misery and extreme regret in
this world. Therefore, I do not desire heaven. I shall seek for that
unfailing region repairing whither people have not to lament, or to be
pained, or agitated. Thou hast described unto me these great defects
belonging to the celestial regions. Do thou now describe unto me a
region free from faults.' Thereupon the celestial messenger said, 'Above
the abode of <i>Brahma</i>, there is the supreme seat of Vishnu, pure, and eternal, and luminous known by the name of <i>Para Brahma</i>.
Thither, O Brahmana, cannot repair persons who are attached to the
objects of the senses: nor can those subject to arrogance, covetousness,
ignorance, anger, and envy, go to that place. It is only those that are
free from affection, and those free from pride, and those free from
conflicting emotions, and those that have restrained their senses, and
those given to contemplation and <i>Yoga</i>, that can repair thither.' Having heard these words, the <i>Muni</i> bade farewell to the celestial messenger, and that virtuous one leading the <i>Unchha</i>
mode of life, assumed perfect contentment. And then praise and
dispraise became equal unto him; and a brickbat, stone, and gold assumed
the same aspect in his eyes. And availing himself of the means of
attaining <i>Brahma</i>, he became always engaged in meditation. And
having obtained power by means of knowledge, and acquired excellent
understanding, he attained that supreme state of emancipation which is
regarded as Eternal. Therefore, thou also,<br />
<a href="https://www.blogger.com/null" name="page_514"><span style="color: green; font-size: xx-small;">p. 514</span></a><br />
<span style="color: green;">[paragraph continues]</span> O Kunti's
son, ought not to grieve. Deprived thou hast truly been of a flourishing
kingdom, but thou wilt regain it by thy ascetic austerities. Misery
after happiness, and happiness after misery, revolve by turns round a
man even like the point of a wheel's circumference round the axle. After
the thirteenth year hath passed away, thou wilt, O thou of immeasurable
might, get back the kingdom possessed before thee by thy father and
grand-father. Therefore, let the fever of thy heart depart!'"<br />
Vaisampayana continued "Having said this to Pandu's son, the
worshipful Vyasa went back to his hermitage for the purpose of
performing austerities."Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-30404994584478255822017-09-09T08:49:00.002-07:002017-09-09T08:49:18.299-07:00The Brahmana enquired<h1 align="center">
SECTION CCXII</h1>
"The Brahmana enquired, 'How is it that fire (vital force) in
combination with the earthly element (matter), becomes the corporeal
tenement (of living creatures), and how doth the vital air (the breath
of life) according to the nature of its seat (the muscles and nerves)
excite to action (the corporeal frame)?' Markandeya said, 'This
question, O Yudhishthira, having been put to the Brahmana by the fowler,
the latter, in reply, said to that high-minded Brahmana. (The fowler
said):--The vital spirit manifesting itself in the seat of
consciousness, causes the action of the corporeal frame. And the soul
being present in both of them acts (through them). The past, the present
and the future are inseparably associated with the soul. And it is the
highest of a creature's possessions; it is of the essence of the Supreme
Spirit and we adore it. It is the animating principle of all creatures,
and it is the eternal <i>purusha</i> (spirit). It is great and it is the intelligence and the <i>ego</i>,
and it is the subjective seat of the various properties of elements.
Thus while seated here (in a corporeal frame) it is sustained in all its
relations external or internal (to matter or mind) by the subtle
ethereal air called <i>prana</i>, and thereafter, each creature goes its own way by the action of another subtle air called <i>Samana</i>. And this latter transforming itself into <i>Apana</i>
air, and supported by the head of the stomach carries the refuse matter
of the body, urine &c, to the kidneys and intestines. That same air
is present in the three elements of effort, exertion and power, and in
that condition it is called <i>Udana</i> air by persons learned in
physical science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name <i>Vyana</i>.
And the internal heat is diffused over all the tissues of our system,
and supported by these kinds of air, it transforms our food and the
tissues and the humours of our system. And by the coalition of <i>Prana</i>
and other airs, a reaction (combination) ensues, and the heat generated
thereby is known as the internal heat of the human system which causes
the digestion of our food. The <i>Prana</i> and the <i>Apana</i> air are interposed within the <i>Samana</i> and the <i>Udana</i> air. And the heat generated by their coalition causes the growth of<br />
<a href="https://www.blogger.com/null" name="page_439"><span style="color: green; font-size: xx-small;">p. 439</span></a><br />
the body (consisting of the seven substances, bones, <a href="http://www.sacred-texts.com/hin/m03/errata.htm#164">muscles</a>, &c). And that portion of its seat extending to as far as the rectum is called <i>Apana</i>; and from that arteries arise in the five airs <i>Prana</i>, &c. The <i>Prana</i> air, acted on by the heat strikes against the extremity of the <i>Apana</i>
region and then recoiling, it reacts on the heat. Above the navel is
the region of undigested food and below it the region of digestion. And
the <i>Prana</i> and all other airs of the system are seated in the
navel. The arteries issuing from the heart run upwards and downwards, as
also in oblique directions; they carry the best essence of our food,
and are acted upon by the ten <i>Prana</i> airs. This is the way by which patient <i>Yogins</i>
who have overcome all difficulties, and who view things with an
impartial and equal eye, with their souls seated in the brain, find the
Supreme Spirit, the <i>Prana</i> and the <i>Apana</i> airs are thus
present in the body of all creatures. Know that the spirit is embodied
in corporeal disguise, in the eleven allotropous conditions (of the
animal system), and that though eternal, its normal state is apparently
modified by its accompaniments,--even like the fire purified in its
pan,--eternal, yet with its course altered by its surroundings; and that
the divine thing which is kindred with the body is related to the
latter in the same way as a drop of water to the sleek surface of a
lotus-leaf on which it rolls. Know that <i>sattwa, rajas</i> and <i>tamas</i>,
are the attributes of all life and that life is the attribute of
spirit, and that the latter again is an attribute of the Supreme Spirit.
Inert, insensible matter is the seat of the living principle, which is
active in itself and induces activity in others. That thing by which the
seven worlds are incited to action is called the most high by men of
high spiritual insight. Thus in all these elements, the eternal spirit
does not show itself, but is perceived by the learned in spiritual
science by reason of their high and keen perception. A pure-minded
person, by purification of his heart, is able to destroy the good and
evil effect of his actions and attains eternal beatitude by the
enlightenment of his inward spirit. That state of peace and purification
of heart is likened to the state of a person who in a cheerful state of
mind sleeps soundly, or the brilliance of a lamp trimmed by a skillful
hand. Such a pure-minded person living on spare diet perceives the
Supreme Spirit reflected in his own, and by practising concentration of
mind in the evening and small hours of the night, he beholds the Supreme
Spirit which has no attributes, in the light of his heart, shining like
a dazzling lamp, and thus he attains salvation. Avarice and anger must
be subdued by all means, for this act constitutes the most sacred virtue
that people can practise and is considered to be the means by which men
can cross over to the other side of this sea of affliction and trouble.
A man must preserve his righteousness from being overcome by the evil
consequences of anger, his virtues from the effects of pride, his
learning from the effects of vanity, and his own spirit from illusion.
Leniency is the best of virtues, and forbearance is the best of powers,
the knowledge of our spiritual nature is the best of all knowledge, and
truthfulness is the best of all religious obligations. The telling of
truth is good, and the knowledge of truth may also be good, but what
conduces to the greatest good of all creatures, is known as the highest
truth. He whose actions are<br />
<a href="https://www.blogger.com/null" name="page_440"><span style="color: green; font-size: xx-small;">p. 440</span></a><br />
performed not with the object of securing any reward or blessing, who
has sacrificed all to the requirements of his renunciation, is a real <i>Sannyasin</i>
and is really wise. And as communion with Brahma cannot be taught to
us, even by our spiritual preceptor,--he only giving us a clue to the
mystery--renunciation of the material world is called <i>Yoga</i>. We
must not do harm to any creature and must live in terms of amity with
all, and in this our present existence, we must not avenge ourselves on
any creature. Self-abnegation, peace of mind, renunciation of hope, and
equanimity,--these are the ways by which spiritual enlightenment can
always be secured; and the knowledge of self (one's own spiritual
nature) is the best of all knowledge. In this world as well as
hereafter, renouncing all worldly desires and assuming a stoic
indifference, wherein all suffering is at rest, people should fulfil
their religious duties with the aid of their intelligence. The <i>muni</i> who desires to obtain <i>moksha</i>
(salvation), which is very difficult to attain, must be constant in
austerities, forbearing, self-restrained, and must give up that longing
fondness which binds him to the things of this earth. They call these
the attributes of the Supreme Spirit. The <i>gunas</i> (qualities or attributes) that we are conscious of, reduce themselves to <i>agunas</i>
(non-gunas) in Him; He is not bound by anything, and is perceptible
only by the expansion and development of our spiritual vision; as soon
as the illusion of ignorance is dispelled, this supreme unalloyed
beatitude is attained. By foregoing the objects of both pleasure and
pain and by renouncing the feelings which bind him to the things of this
earth, a man may attain Brahma (Supreme Spirit or salvation). O good
Brahmana, I have now briefly explained to thee all this, as I have
heard. What else dost thou wish to know?"Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-24765455066439206512017-09-05T10:21:00.003-07:002017-09-05T10:21:53.019-07:00MarkandeyaMarkandeya said, 'Life that is futile is of four kinds. Charity also
that is futile is of sixteen kinds. His life is vain who hath no son;
and his also who is out of pale of virtue: and his too who liveth on the
food of other; and, lastly, his who cooketh for himself without giving
therefrom unto the <i>Pitris</i>, the gods, and the guests, and who
eateth of it before these all. The gift to one that has fallen away from
the practice of virtuous vows, as also the gift of wealth that has been
earned wrongly, are both in vain. The gift to a fallen Brahmana, that
to a thief, that also to a preceptor that is false, is in vain. The gift
to an untruthful man, to a person that is sinful, to one that is
ungrateful, to one that officiates at sacrifices performed by all
classes of people residing in a village, to one that sells the <i>Vedas</i>, <a href="https://www.blogger.com/null" name="fr_51"></a><a href="http://www.sacred-texts.com/hin/m03/m03199.htm#fn_51"><span style="font-size: xx-small;">1</span></a>
to a Brahmana that cooks for Sudra, to one that too by birth is a
Brahmana but who is destitute of the occupations of his order, is in
vain. The gift to one that has married a girl after the accession of
puberty, to females, to one that sports with snakes, and to one that is
employed in menial offices, is also in vain. These sixteen kinds of
gifts are productive of no merits. That man who with mind clouded with
darkness giveth away from fear or anger, enjoyeth the merit of such gift
while he is in the womb of his mother. The man who (under other
circumstances) maketh gifts unto the Brahmanas, enjoyeth the fruit
thereof while he is in old age. Therefore, O king, the man who wishes to
win the way of heaven, should under all conditions, make gifts unto
Brahmanas of everything that he wishes to give away.'Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-9909536062050485882017-09-04T00:30:00.002-07:002017-09-04T00:30:14.708-07:00FamiliaFamilia este formată din bărbat și femeie, iar cine are altă părere despre familie e în cumplită eroare sub influență necurată. Inclusiv zeii cei imortali, inclusiv sfinții, inclusiv Bunul Dumnezeu Atotcreatorul, sunt căsătoriți cu femei, și nu cu bărbați. Numai în lumile demonilor și în unele țări de pe pământ se însoară bărbații cu bărbații. Chiar dacă economic suntem sub țările în care e legală căsătoria între bărbați, cultural, prin savanții care suntem și nu prin uscăciunile aflate în eroare, suntem cu mult superiori. Până la urmă, numai poporul român se poate lăuda că l-a născut în sânul său pe sgb :)) Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-3901983077347817162017-09-01T11:36:00.001-07:002017-09-01T12:59:10.597-07:00Suntem în Zorii Erei Krita, Era Aurie<h1 style="text-align: left;">
<span style="font-weight: normal;"><span style="font-size: x-small;"> </span></span></h1>
<h1 align="center">
Am ieșit într-adevăr din Era Kali pe 21 Decembrie 2012. Zorii acestei Ere Aurii vor dura 400 de ani, iar Era va dura 4000 de ani. Mulți încă moțăie pe ei și mulți sunt chiauni încă, iar religia corectă este cafeaua lor. Profețiile mele se vor adeveri, începe Ordinea Divină :D </h1>
<h1 align="center">
SECTION CLXXXIX</h1>
"Vaisampayana said Yudhishthira, the son of Kunti, once more asked the great <i>Muni</i> Markandeya about the future course of the government of the Earth.<br />
"And Yudhishthira said, 'O thou foremost of all speakers, O <i>Muni</i> of Bhrigu's race, that which we have heard from thee about the destruction and re-birth of all things at the end of the <i>Yuga</i>, is, indeed, full of wonder! I am filled with curiosity, however, in respect of what may happen in the <i>Kali</i>
age. When morality and virtue will be at an end, what will remain
there! What will be the prowess of men in that age, what their food, and
what their amusements? What will be the period of life at the end of
the <i>Yuga</i>? What also is the limit, having attained which the <i>Krita</i> age will begin anew? Tell me all in detail, O <i>Muni</i>, for all that thou narratest is varied and delightful.'<br />
"Thus addressed, that foremost of <i>Munis</i> began his discourse
again, delighting that tiger of the Vrishni race and the sons of Pandu
as well. And Markandeya said, 'Listen, O monarch, to all that hath been
seen and heard by me, and to all, O king of kings, that hath been known
to me by intuition from the grace of the God of gods! O bull of the
Bharata race, listen to me as I narrate the future history of the world
during the sinful age. O bull of the Bharata race, in the <i>Krita</i>
age, everything was free from deceit and guile and avarice and
covetousness; and morality like a bull was among men, with all the four
legs complete. In the <i>Treta</i> age sin took away one of these legs and morality had three legs. In the <i>Dwapara</i>, sin and morality are mixed half and half; and accordingly morality is said to have two legs only. In the dark age (<i>of Kali</i>),
O thou best of the Bharata race, morality mixed with three parts of sin
liveth by the side of men. Accordingly morality then is said to wait on
men, with only a fourth part of itself remaining. Know, O Yudhishthira,
that the period of life, the energy, intellect and the physical
strength of men decrease in every <i>Yuga</i>! O Pandava, the Brahmanas and Kshatriyas and Vaisyas and Sudras, (in the <i>Kali</i>
age) will practise morality and virtue deceitfully and men in general
will deceive their fellows by spreading the net of virtue. And men with
false reputation of learning will, by their acts, cause Truth to be
contracted and concealed. And in consequence of the shortness of their
lives they will not be able to acquire much knowledge. And in
consequence of the littleness of their knowledge, they will have no
wisdom. And for this, covetousness and avarice will overwhelm them all.
And wedded to avarice and wrath and ignorance and lust men will
entertain animosities towards one another, desiring to take one
another's<br />
<a href="https://www.blogger.com/null" name="page_387"><span style="color: green; font-size: xx-small;">p. 387</span></a><br />
lives. And Brahmanas and Kshatriyas and Vaisyas with their virtue
contracted and divested of asceticism and truth will all be reduced to
an equality with the Sudras. And the lowest orders of men will rise to
the position of the intermediate ones, and those in intermediate
stations will, without doubt, descend to the level of the lowest ones.
Even such, O Yudhishthira, will become the state of the world at the end
of the <i>Yuga</i>. Of robes those will be regarded the best that are made of flax and of grain the <i>Paspalum frumentacea</i> <a href="https://www.blogger.com/null" name="fr_44"></a><a href="http://www.sacred-texts.com/hin/m03/m03189.htm#fn_44"><span style="font-size: xx-small;">1</span></a>
will be regarded the best. Towards this period men will regard their
wives as their (only) friends. And men will live on fish and milk, goats
and sheep, for cows will be extinct. And towards that period, even they
that are always observant of vows, will become covetous. And opposed to
one another, men will, at such a time, seek one another's lives; and
divested of <i>Yuga</i>, people will become atheists and thieves. And
they will even dig the banks of streams with their spades and sow grains
thereon. And even those places will prove barren for them at such a
time. And those men who are devoted to ceremonial rites in honour of the
deceased and of the gods, will be avaricious and will also appropriate
and enjoy what belongs to others. The father will enjoy what belongs to
the son; and the son, what belongs to the father. And those things will
also be enjoyed by men in such times, the enjoyment of which hath been
forbidden in the scriptures. And the Brahmanas, speaking disrespectfully
of the Vedas, will not practise vows, and their understanding clouded
by the science of disputation, they will no longer perform sacrifices
and the <i>Homa</i>. And deceived by the false science of reasons, they
will direct their hearts towards everything mean and low. And men will
till low lands for cultivation and employ cows and calves that are one
year old, in drawing the plough and carrying burthens. And sons having
slain their sires, and sires having slain their sons will incur no
opprobrium. And they will frequently save themselves from anxiety by
such deeds, and even glory in them. And the whole world will be filled
with <i>mleccha</i> behaviour and notions and ceremonies, and sacrifices
will cease and joy will be nowhere and general rejoicing will
disappear. And men will rob the possession of helpless persons of those
that are friendless and of wisdoms also. And, possessed of small energy
and strength, without knowledge and given to avarice and folly and
sinful practices men will accept with joy the gifts made by wicked
people with words of contempt. And, O son of Kunti, the kings of the
earth, with hearts wedded to sin without knowledge and always boastful
of their wisdom, will challenge one another from desire of taking one
another's life. And the Kshatriyas also towards the end of such a period
will become the thorns of the earth. And filled with avarice and
swelling with pride and vanity and, unable and unwilling to protect
(their subjects), they will take pleasure in inflicting punishments
only. And attacking and repeating their attacks upon the good and the
honest, and feeling no pity for the latter, even when they will cry in
grief, the Kshatriyas will, O Bharata, rob these of their<br />
<a href="https://www.blogger.com/null" name="page_388"><span style="color: green; font-size: xx-small;">p. 388</span></a><br />
wives and wealth. And no one will ask for a girl (for purposes of
marriage) and no one will give away a girl (for such purposes), but the
girls will themselves choose their lords, when the end of the <i>Yuga</i>
comes. And the kings of the earth with souls steeped in ignorance, and
discontented with what they have, will at such a time, rob their
subjects by every means in their power. And without doubt the whole
world will be <i>mlecchified</i>. <a href="https://www.blogger.com/null" name="fr_45"></a><a href="http://www.sacred-texts.com/hin/m03/m03189.htm#fn_45"><span style="font-size: xx-small;">1</span></a> And when the end of the <i>Yuga</i>
comes, the right hand will deceive the left; and the left, the right.
And men with false reputation of learning will contract Truth and the
old will betray the senselessness of the young, and the young will
betray the dotage of the old. And cowards will have the reputation of
bravery and the brave will be cheerless like cowards. And towards the
end of the <i>Yuga</i> men will cease to trust one another. And full of
avarice and folly the whole world will have but one kind of food. And
sin will increase and prosper, while virtue will fade and cease to
flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear,
leaving, O king, no remnants of their orders. And all men towards the
end of the Yuga will become members of one common order, without
distinction of any kind. And sires will not forgive sons, and sons will
not forgive sires. And when the end approaches, wives will not wait upon
and serve their husbands. And at such a time men will seek those
countries where wheat and barley form the staple food. And, O monarch,
both men and women will become perfectly free in their behaviour and
will not tolerate one another's acts. And, O Yudhishthira, the whole
world will be <i>mlecchified</i>. And men will cease to gratify the gods by offerings of <i>Sraddhas</i>.
And no one will listen to the words of others and no one will be
regarded as a preceptor by another. And, O ruler of men, intellectual
darkness will envelop the whole earth, and the life of man will then be
measured by sixteen years, on attaining to which age death will ensue.
And girls of five or six years of age will bring forth children and boys
of seven or eight years of age will become fathers. And, O tiger among
kings, when the end of the <i>Yuga</i> will come, the wife will never be
content with her husband, nor the husband with his wife. And the
possessions of men will never be much, and people will falsely bear the
marks of religion, and jealousy and malice will fill the world. And no
one will, at that time, be a giver (of wealth or anything else) in
respect to any one else. And the inhabited regions of the earth will be
afflicted with dearth and famine, and the highways will be filled with
lustful men and women of evil repute. And, at such a time, the women
will also entertain an aversion towards their husbands. And without
doubt all men will adopt the behaviour of the <i>mlecchas</i>, become omnivorous without distinction, and cruel in all their acts, when the end of the <i>Yuga</i>
will come. And, O thou foremost of the Bharatas, urged by avarice, men
will, at that time, deceive one another when they sell and purchase. And
without a knowledge of the ordinance, men will perform ceremonies and
rites, and,<br />
<a href="https://www.blogger.com/null" name="page_389"><span style="color: green; font-size: xx-small;">p. 389</span></a><br />
indeed, behave as listeth them, when the end of the <i>Yuga</i> comes. And when the end of the <i>Yuga</i>
comes, urged by their very dispositions, men will act cruelly, and
speak ill of one another. And people will, without compunction, destroy
trees and gardens. And men will be filled with anxiety as regards the
means of living. And, O king, overwhelmed with covetousness, men will
kill Brahmanas and appropriate and enjoy the possessions of their
victims. And the regenerate ones, oppressed by Sudras, and afflicted
with fear, and crying <i>Oh</i> and <i>Alas</i>, will wander over the
earth without anybody to protect them. And when men will begin to slay
one another, and become wicked and fierce and without any respect for
animal life, then will the <i>Yuga</i> come to an end. And, O king, even
the foremost of the regenerate ones, afflicted by robbers, will, like
crows, fly in terror and with speed, and seek refuge, O perpetuator of
the Kuru race, in rivers and mountains and inaccessible regions. And
always oppressed by bad rulers with burthens of taxes, the foremost of
the regenerate classes, O lord of the earth, will, in those terrible
times, take leave of all patience and do improper acts by becoming even
the servants of the Sudras. And Sudras will expound the scriptures, and
Brahmanas will wait upon and listen to them, and settle their course of
duty accepting such interpretations as their guides. And the low will
become the high, and the course of things will look contrary. And
renouncing the gods, men will worship bones and other relics deposited
within walls. And, at the end of the <i>Yuga</i>, the Sudras will cease to wait upon and serve the Brahmanas. And in the asylums of great <i>Rishis</i>,
and the teaching institutions of Brahmanas, and in places sacred to the
gods and sacrificial compounds, and in sacred tanks, the earth will be
disfigured with tombs and pillars containing bony relics and not graced
with temples dedicated to the gods. All this will take place at the end
of the <i>Yuga</i>, and know that these are the signs of the end of the <i>Yuga</i>. And when men become fierce and destitute of virtue and carnivorous and addicted to intoxicating drinks, then doth the <i>Yuga</i> come to an end. And, O monarch, when flowers will be begot within flowers, and fruits within fruits, then will the <i>Yuga</i> come to an end. And the clouds will pour rain unseasonably when the end of the <i>Yuga</i>
approaches. And, at that time, ceremonial rites of men will not follow
one another in due order, and the Sudras will quarrel with the
Brahmanas. And the earth will soon be full of <i>mlecchas</i>, and the
Brahmanas will fly in all directions for fear of the burthen of taxes.
And all distinctions between men will cease as regards conduct and
behaviour, and afflicted with honorary tasks and offices, people will
fly to woody retreats, subsisting on fruits and roots. And the world
will be so afflicted, that rectitude of conduct will cease to be
exhibited anywhere. And disciples will set at naught the instructions of
preceptors, and seek even to injure them. And preceptors impoverished
will be disregarded by men. And friends and relatives and kinsmen will
perform friendly offices for the sake of the wealth only that is
possessed by a person. And when the end of the <i>Yuga</i> comes,
everybody will be in want. And all the points of the horizon will be
ablaze, and the stars and stellar groups will be destitute of
brilliancy, and the planets and planetary conjunctions<br />
<a href="https://www.blogger.com/null" name="page_390"><span style="color: green; font-size: xx-small;">p. 390</span></a><br />
will be inauspicious. And the course of the winds will be confused
and agitated, and innumerable meteors will flash through the sky,
foreboding evil. And the Sun will appear with six others of the same
kind. And all around there will be din and uproar, and everywhere there
will be conflagrations. And the Sun, from the hour of his rising to that
of setting, will be enveloped by Rahu. And the deity of a thousand eyes
will shower rain unseasonably. And when the end of the <i>Yuga</i>
comes, crops will not grow in abundance. And the women will always be
sharp in speech and pitiless and fond of weeping. And they will never
abide by the commands of their husbands. And when the end of the <i>Yuga</i>
comes, sons will slay fathers and mothers. And women, living
uncontrolled, will slay their husbands and sons. And, O king, when the
end of the <i>Yuga</i> comes, <i>Rahu</i> will swallow the Sun
unseasonably. And fires will blaze up on all sides. And travellers
unable to obtain food and drink and shelter even when they ask for
these, will lie down on the wayside refraining from urging their
solicitations. And when the end of the <i>Yuga</i> comes, crows and
snakes and vultures and kites and other animals and birds will utter
frightful and dissonant cries. And when the end of the <i>Yuga</i> comes, men will cast away and neglect their friends and relatives and attendants. And, O monarch, when the end of the <i>Yuga</i>
comes, men abandoning the countries and directions and towns and cities
of their occupation, will seek for new ones, one after another. And
people will wander over the earth, uttering, '<i>O father, O son</i>', and such other frightful and rending cries.<br />
"And when those terrible times will be over, the creation will begin
anew. And men will again be created and distributed into the four orders
beginning with Brahmanas. And about that time, in order that men may
increase, Providence, according to its pleasure, will once more become
propitious. And then when the Sun, the Moon, and Vrihaspati will, with
the constellation <i>Pushya</i> <a href="https://www.blogger.com/null" name="fr_46"></a><a href="http://www.sacred-texts.com/hin/m03/m03189.htm#fn_46"><span style="font-size: xx-small;">1</span></a>, enter the same sign, the <i>Krita</i>
age will begin again. And the clouds will commence to shower
seasonably, and the stars and stellar conjunctions will become
auspicious. And the planets, duly revolving in their orbits, will become
exceedingly propitious. And all around, there will be prosperity and
abundance and health and peace. And commissioned by Time, a Brahmana of
the name of <i>Kalki</i> will take his birth. And he will glorify Vishnu
and possess great energy, great intelligence, and great prowess. And he
will take his birth in a town of the name of <i>Sambhala</i> in an
auspicious Brahmana family. And vehicles and weapons, and warriors and
arms, and coats of mail will be at his disposal as soon as he will think
of them. And he will be the king of kings, and ever victorious with the
strength of virtue. And he will restore order and peace in this world
crowded with creatures and contradictory in its course. And that blazing
Brahmana of mighty intellect, having appeared, will destroy all things.
And he will be the Destroyer of all, and will inaugurate a new <i>Yuga</i>. And surrounded by the Brahmanas, that Brahmana will exterminate all the <i>mlecchas</i> wherever those low and despicable<br />
<a href="https://www.blogger.com/null" name="page_391"><span style="color: green; font-size: xx-small;">p. 391</span></a><br />
persons may take refuge."<br />
<hr />
<h3 align="CENTER">
Footnotes</h3>
<a href="https://www.blogger.com/null" name="fn_44"></a><a href="http://www.sacred-texts.com/hin/m03/m03189.htm#fr_44">387:1</a> The word in the text is <i>Kora-dushakas</i>, supposed by Wilson to be the <i>Paspalum frumentacea</i> (<i>vide</i> Dict.).<br />
<a href="https://www.blogger.com/null" name="fn_45"></a><a href="http://www.sacred-texts.com/hin/m03/m03189.htm#fr_45">388:1</a> The word in the text is <i>mlecchibhutam</i>. The Sanskrit <a href="http://www.sacred-texts.com/hin/m03/errata.htm#156">grammar</a> affords a great facility for the formation of verbs from substantives. <i>Mlecchify</i> may be hybrid, but it correctly and shortly signifies the Sanskrit word.<br />
<a href="https://www.blogger.com/null" name="fn_46"></a><a href="http://www.sacred-texts.com/hin/m03/m03189.htm#fr_46">390:1</a> <i>Pushya</i> is the eighth lunar asterism consisting of three stars, of which one is, the Cancer. (Vide Wilson's Diet.).Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-59966826339732265812017-08-30T04:48:00.004-07:002017-09-08T04:50:13.244-07:00Ceremonia Sfântului Ritual de Ungere a Regelui Poporului Român Alteța Sa Celestul Gheorghe-Bogdan Cel Înțelept se amânăDin motive obiective Ceremonia Ritualului de Ungere a Creștetului Regelui Poporului Român Alteța Sa Celestul Gheorghe-Bogdan Cel Înțelept, programată în data de 31 August 2017, se amână către o dată ulterioară. La insistențele unor grupuri de interese Mirul lui Clovis nu ne-a putut fi încredințat, ca atare am fost nevoiți să amânăm mult așteptata Ceremonie.Anonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0tag:blogger.com,1999:blog-8597266298144509775.post-28035079027744224712017-08-29T14:34:00.001-07:002018-02-23T11:03:52.054-08:00 LASERAm influențat zilele astea lumea literară artistică științifică șamd să citească Mahabharata. Astfel io cel care sunt LASER am făcut laser, adică am amplificat lumina stimulând emisia radiațiilor psihice. Astfel am asigurat viitorul spiritual și intelectual al poporului meu, alacritatea mea aude nenăscuții copii iridescenți din România, pe nenăscuții câini cum îi încântă. Toată inechitatea și corupția și nemernicia vor fi eludate pentru că IQul național excede :D AliluiaAnonymoushttp://www.blogger.com/profile/15806113303502630724noreply@blogger.com0