ENCONTRADO EN UNA REVISTA DE YOGA : RAZONES DE UN VEGANO IMPURO

Cuando le digo a la gente que soy vegano -que no
como carne ni pescado ni lácteos ni huevos- hasta mis
amigos profesores de yoga me abren unos ojos como
si estuvieran frente a un extraterrestre. Yo les digo
que hay extraterrestres peores, unos que se alimentan
sólo de crudos y otros que ni siquiera comen. Pocos
me creen y yo no puedo evitar una sonrisa y la honda
sensación de gusto de ser un herbívoro convencido.
Antes, ante el tema del vegetarianismo , me
pavoneaba al decir que “nunca iba a dejar de comer
carne”. Los vegetarianos me parecían una especie
de molestos rebeldes –pálidos y desgarbadossin
mucho sentido del gusto. No me persuadía el
discursito de “no hacer sufrir a los animales”. ¿Acaso
las plantas no se ven también afectadas cuando nos
alimentamos de ellas? ¿Acaso la naturaleza no nos
muestra que la vida necesita de una cierta dosis de
agresividad? ¿Acaso el más apto no es el más fuerte,
aquél que puede “comerse” al otro? Yo, por mi
parte, comía huevos al desayuno, carne al almuerzo,
pollo a la cena y pescado en los restaurantes.
Pero la vida es irónica y en menos de tres meses
pasé por una intensa experiencia interior. Mi
cuerpo cambió mucho en este lapso. De repente
me sentía más liviano, más atento a sus señales
y sobre todo, me había dado cuenta de que no
necesitaba la proteína animal para alimentarme
y para mantenerme saludable, fuerte y flexible.
El verdadero cambio, en realidad consistió en que
me volví profundamente consciente de lo que como.
Ahora sé, por ejemplo, que sólo la quinua¹ -el súper
cereal andino - trae los 20 aminoácidos existentes. Lo
aminoácidos son los componentes de las proteínas, las
moléculas fundamentales para que el cuerpo regenere
sus tejidos y lleve a cabo sus actividades metabólicas.
La quinua contiene un 40% más de lisina –aminoácido
vital para el desarrollo de las células físicas y del
razones de
un vegano
impuro
cerebro- que la leche y es riquísima en minerales y
vitaminas. Greg Schlick, investigador de la NASA,
ha dicho tras varios estudios que “la quinua contiene
la proporción de proteínas y nutrientes más cercana
a la ideal para el ser humano”. De hecho, la NASA
y la FAO lo tienen como el “cereal” clave para la
humanidad en el siglo XXI y una opción indiscutible
ante la crisis alimentaria que se nos viene encima.
También sé ahora que la soya contiene un 38% de
proteínas y que un buen plato de arroz con frijoles
satisface las necesidades proteicas de un organismo
activo. Sé que las leches vegetales, como la de avena
o la de arroz son muy ricas en nutrientes y altamente
energéticas. Son además un elixir para el sistema
digestivo –que las procesa más fácilmente que la
leche de vaca puesto que no traen lactosa–, contienen
grasas no saturadas –lo que mantiene limpia la
circulación sanguínea de depósitos grasos– y por si
fuera poco son de gran ayuda para el sistema nervioso.
Ahora siento la generosidad de las vitaminas y
los azúcares de las frutas. La hora de la ensalada es
un deleite de colores y texturas. Soy especialista en
cereales y un fanático de los frutos secos. Nunca sentí
que hubiera “sacrificado” el gusto de comerme un buen
filete o una pizza de peperoni. No hay sacrificio en mi
elección y eso me garantiza que ha sido una decisión
sincera. Simplemente mi gusto cambió. Más aún: me
di cuenta de que el gusto es algo que aprendemos
culturalmente, un programa que instalamos por vía
familiar y social. Ahora sé por experiencia propia que
podemos –con una simple decisión– desinstalar el
software y reaprender a alimentar el cuerpo de manera
que no gaste tanta energía en el proceso de digestión.
Esa energía queda disponible para otras actividades.
Leí hacve poco en Internet que el atleta Scott Jurek
(en la foto abajo) se prepara para una maratón de
más de 100km con un smoothie de pera, plátano,
manzana, aguacate y espirulina. Jurek, vegano
desde hace años, mantiene el récord de carrera
de resistencia en la costa oeste de los Estados
Unidos: más de 200km en terreno escarpado.
Una persona que no sea atleta profesional necesita
54gr de proteína al día. Un deportista precisa unos
90gr. Adquirirlas no es problema con una dieta
vegana balanceada y consciente: media taza de
lentejas o de tofu contienen 10gr de pura proteína.
Mientras un cuarto de libra de carne de res tarda
unas cuatro horas en el estómago y hasta 72 horas
en el intestino, unas judías verdes con arroz se
demoran unas dos horas y media en el proceso
de digestión y se absorben en menos de 24 horas.
Sin embargo, no es sólo cuestión de administrar
mejor la energía. Mi primera percepción al prescindir
del alimento animal fue que mi cuerpo se tornaba
mucho más sensible a los mensajes sutiles: los
aromas, los sonidos, las vibraciones. Ésta es una
gran ventaja como profesor de yoga del sonido. A
veces logro ‘escuchar’ internamente las vibraciones
sutiles de un espacio o los estados de ánimo de una
persona: siento los acordes densos de su tristeza o los
arpegios dulces de su gratitud. Por lo tanto, puedo
conectarme mejor con ella y ayudarla en su proceso.
El quinto chakra es mi instrumento de trabajo.
Los yoguis lo llaman vishuda, que significa
“purificación”. No es que me crea un ser puro –lejos
de ello– y tampoco creo que los antiguos yoguis se
refirieran únicamente al cuerpo cuando hablaban de
purificación. De nada vale un cuerpo purísimo con
un corazón cerrado y una mente egoísta. Pero un
organismo limpio por dentro es una mejor herramienta
de servicio en el despertar de la consciencia.
Ahora bien: las “impurezas” del cuerpo –toxinas
cárnicas, químicos artificiales, ácidos grasos del
queso, azúcares refinadas, estimulantes, drogas,
tabaco y alcohol- salen por vía de las mucosas. Cuanto
más ‘veneno’ tienes en el cuerpo, más mucosas
generas, más pesado te vuelves y con mayor dificultad
logras conectar con tu música interior. Antes sufría
de rinitis alérgica. Ahora respiro profundamente
y siento cómo mis células se energizan de prana.
Además tengo un olfato infalible. Ya no necesito
tomar café pues quedo profundamente satisfecho
con su aroma acre y poderoso. Lo mismo con
el vino: apenas lo huelo y ya estoy de fiesta. No
como tortas ni chocolates: estoy enamorado
de la miel y las frutas me endulzan la vida. Me
conectan con la generosidad de las abejas y de los
árboles y no con una breve satisfacción artificial.
Desde luego no soy radical. No me suscribo al
veganismo puro. Se me parece demasiado a una
religión: te prohíbe comer miel, usar zapatos de cuero,
ropa de lana y cualquier producto de origen animal.
No me interesa hacer del alimento una religión, sino
una medicina. Cuando mi madre me prepara un buen
par de huevos me los como con gusto y siento el
poder animal circulando por mis arterias. Tampoco
me hago lío cuando mis amigos quieren comer una
pizza o me ofrecen una torta de cumpleaños. Uso
botas de cuero porque me gusta subir la montaña.
Sé, sin embargo, que soy vegano no sólo por mí,
por “mi” salud o por “mi” gusto. Soy consciente
del estado crítico en que nos encontramos como
humanidad. Sé que la ganadería es el cáncer de la selva
amazónica y que, como mostró la FAO hace un par de
años, genera 18% más de gases de efecto invernadero
que el sector de transportes. Sufro al pensar que
hemos inventado un sistema brutalmente eficiente
para masacrar vacas e inflar pollos con hormonas. Sé
que en menos de 50 años, el mar prácticamente no
tendrá peces. No estoy de acuerdo con nada de esto.
Ser vegano -un vegano impuro- es mi forma
de protesta ante este derroche de violencia y de
inconciencia. Es mi postura, una postura silenciosa,
serena y casi secreta. Es una ética personal y una
manera de recordarme a mí mismo, tres veces al
día, que mientras me encuentre en este planeta,
me encuentro para amar, perdonar y ayudar a
mitigar el sufrimiento de otros seres, humanos o no.
Ahora sé que los vegetales no sufren cuando los
comemos, pues no tienen sistema nervioso y sé que nos
donan sus frutos a manos llenas. Sé que el más apto no
es quien puede comerse al otro, sino aquél que logra
cooperar con ese otro de manera inteligente. Sé que
la vida no muere y por lo tanto no necesita defenderse
o atacar para subsistir. Sé que no soy un cuerpo, que
éste es simplemente un vestido prestado mientras
camino por esta tierra y mientras camino, me inspira
profundamente saber que alimento sus células con
la materia noble, sabia y luminosa del reino vegetal,
no con el dolor y el miedo de la muerte animal.

http://www.happyyoga.com/revista1.pdf

Sri Brhad-Bhagavatamrta, Part 16

Sri Brhad-Bhagavatamrta, Part 16

BY: SUN STAFF

Jul 12, CANADA (SUN) — By Srila Sanatana Goswami, translated by Sriman Kusakratha dasa.

Part Two, Chapter Six
Abhishta-labha (The Fulfillment of Desires) Text 1

sri-gopa-kumara uvaca

tam naradiyam anusritya siksham
sri-krishna-namani nija-priyani
sankirtayan su-svaram atra lilas
tasya pragayann anucintayams ca

Sri Gopa-kumara said: Following Narada's instruction, in a sweet voice I chanted Lord Krishna's dear holy names and I sang of and meditated on His pastimes here.

Srila Sanatana Gosvami explains that "here" means "in Vrindavana".

Text 2

tadiya-lila-sthala-jatam etad
vilokayan bhava-dase gato ye
tayoh sva-citte karanena lajje
katham parasminn kathayany aham te

When I saw the places of the Lord's pastimes my heart became filled with love and my body displayed the symptoms of ecstasy. In my heart I am embarrassed. How can I tell this to others?

Text 3

sada mahartya karuna-svarai rudan
nayami ratrir divasams ca katarah
na vedmi yad yat su-cirad anushthitam
sukhaya va tat tad utati-sindhave

Tormented, I passed my days and nights pitiably crying in pain. Soon I did not know whether I was filled with bliss or drowning in an ocean of pain.

Text 4

kathancid apy akalayami naitad
kim esha davagni-sikhantare 'ham
vasami kim va paramamritaccha-
su-sitala-sri-yamuna-jalantah

I did not know whether I was in the flames of a forest fire or in the cooling nectar waters of Sri Yamuna.

Text 5

kadacid evam kila niscinomy aham
sathasya haste patito 'smi kasyacit
sada nyamanjam bahu-duhkha-sagare
sukhasya gandho 'pi na mam spriset kvacit

Sometimes I thought I must have fallen into the hand of a demon. I was always drowning in an ocean of pain. Even the slightest fragrance of happiness would not touch me.

Text 6

ittham vasan nikunje 'smin
vrindavana-vibhushane
ekada rodanambhodhau
nimagno moham avrajam

Thus I lived in this grove that decorated Vrindavana forest. One day, as I was drowning in an ocean of weeping, I fainted.

Texts 7 and 8

dayalu-cudamaninamunaiva
svayam samagatya karambujena
vamsi-ratenamrita-sitalena
mad-gatrato marjayata rajamsi

nito 'smi sancalya muhuh sa-lilam
samjnam maha-dhurta-varena yatnat
nasagra-vishtair apurvanubhutair
apurya saurabhya-bharaih svakiyaih

Then I met the crown jewel of all merciful persons. With a hand holding a flute He wiped the dust from my limbs. Again and again this most wise person playfully shook me. He flooded my nostrils with His unprecedented sweet fragrance.

Text 9

tadiya-vaktrabjam athavalokya
sa-sambhramam sa-tvaram utthito 'ham
amum vidhartum vara-pita-vastre
samudyato harsha-bharacitatma

I reverently gazed at His lotus face. I quickly got up. My heart filled with joy, I tried to touch His exquisite yellow garment.

Text 10

sa nagarendro 'pasasara prishthato
ninadayams tam muralim sva-lilaya
abhuc ca kunjantaritah sapady asau
maya na labdho bata dhavatapy alam

Making playful melodies on His flute, that best of heroes moved behind me and then fled into the forest. I ran after Him, but I could not catch Him.

Text 11

antarhitam tam tv avilokya murcham
prapto 'patam sri-yamuna-pravahe
etasya vegena samuhyamano
labdhveva samjnam vyakiram sva-drishti

He disappeared. Not seeing Him, I fainted and fell into the current of the Yamuna. As I was carried along I became conscious and I opened my eyes.

Text 12

pasyamy ati-kranta-mano-javena
yanena kenapi mahordhvagena
kenapi margena mahadbhutena
doshantare kutracid agato 'smi

I saw that, carried by a vehicle rising faster than the mind and traveling along a very wonderful path, I had arrived at a very splendid, flawless place.

Text 13

cittam samadhaya mrishami yavad
vaikunthalokam tam ito 'smi tavat
tam vismito vikshya vahan praharsham
pasyann ayodhyadikam atyagam tat

Collecting my thoughts, I happily saw Vaikunthaloka, within which were Ayodhya and many other places, and I became filled with wonder. Then, carried along, I left them all behind.

Text 14

sri-golokam tam cirasavalambam
prapto bhantam sarva-lokoparishtat
ante sriman-mathure mandale 'smin
yadrik sarvam tatra vai tadrig eva

Then I came to effulgent Goloka, which was above all the worlds, and which I had long desired. Here was the circle of Mathura. Everything was as it had been on the earth.

Text 15

tasmin sri-mathura-rupe
gatva madhu-purim aham
atratyam iva tam drishtva
vismayam harsham apy agam

In the circle of Mathura I went to Mathura City. Gazing at it I became filled with joy and wonder.

Text 16

tasyam asrinasam cedam
nigrihya pitaram svayam
devakim vasudevam ca
kamso rajyam karoti sah

There I heard that, imprisoning Devaki, Vasudeva, and his own father, Kamsa had usurped the kingdom.

Text 17

tasya priya-suramitra-
parivarasya sankaya
notsahante yatha-kamam
vihartum yadavah sukham

Afraid of the demons, the Yadavas could not be happy or act as they wished.

Text 18

tasmad bahu-vidham badham
api vindanti te 'nisam
kutrapy apasritah kecit
santi ke 'pi tam asritah

They found themselves troubled by Kamsa day and night. Some fled, and some took shelter of him.

Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 10.2.1-4.

Text 19

tato 'ham api bhitah san
krita-visranti-majjanah
nihsritya tvarayagaccham
srimad-vrindavanam tatah

Being also afraid of him, I left, bathed in Visranti-tirtha, and quickly went to beautiful Vrindavana.

Texts 20 and 21

tasminn agamyo 'khila-devatanam
lokesvaranam api parshadanam
etasya tu bharata-varshakiyar-
ya-varta-desasya nirupya ritim

divyam dinesodgamanadinaitam
bhaumim nribhasha-caritadinapi
maha-camatkara-bharena ruddho
nyamajjam ananda-rasambu-rasau

There, in Goloka, which the demigods, kings of the planets, and their associates could not approach, seeing a country glorious as the sunrise, where there were the ways and customs and human language of Bharata-varsha's Arya-varta, I became filled with wonder and I plunged in an ocean of bliss.

Text 22

kshanad apasyam bhramato
gopan iva vane naran
pushpani cinvatir vriddha
gopi-vesavatis tatha

In a moment I saw cowherd men going here and there and elderly gopis picking flowers.

Text 23

te ca sarve janah purva-
drishta-sarva-vilakshanah
kenapi hrita-hrid-vittas
tad-bhava-vyakula iva

Everyone there was extraordinary, different from any people I had seen before. It seemed that someone had stolen the treasure of their hearts.

Text 24

tesham darsana-matrena
tadrisam bhavam apnuvan
yatnad dhairyam ivasritya-
priccham tan idam adarat

Simply by seeing them I became like them. Carefully composing myself, I approached them and asked them this question.

Srila Sanatana Gosvami explains that the words {.sy 168}became like them" mean that Gopa-kumara also became very agitated.

Texts 25 and 26

paramahamsa-manoratha-durlabhaih
parama-harsha-bharaih parishevitah
pranaya-bhakta-janaih kamala-pate
parama-yacya-tadiya-dayalayah

parama-dinam imam saranagatam
karunaya bata pasyata pasyata
kathayatasya nripo vishayasya ko
griham amrishya kuto 'sya ca vartma kim

O people served by great bliss beyond what the great paramahamsas can desire, O people to whom the loving devotees of the goddess of fortune's husband pray for mercy, please look, look with kindness on this poor person come to you for shelter. Tell him: Who is the king of this place? Where is His palace? By what path (does one go to Him)?

Text 27

bhoh bhoh sa-kaku pricchantam
dhanyah kripayatatra mam
datta pratyuttaram kincit
sanketenapi su-vratah

O fortunate ones, please be kind to me, who with plaintive words asks: O saintly ones, please give a sign in answer.

Srila Sanatana Gosvami explains that they did not answer Gopa-kumara's questions. He thinks they may be observing a vow of silence, so he asks that with a gesture of their hands they somehow answer his questions.

Text 28

aho bata mahartasya
srinutapi vacamsi me
nunam tasyaiva dhurtasya
yuyam bhavena mohitah

Please hear the words of troubled me. You must be overcome with love for that charming person.

Text 29

ittham muhuh sa-kataryam
sampricchams tan itas tatah
drisyamanan puro bhutva
vraja-sthanany avapnuvam

Again and again with plaintive words asking everyone I saw, I went to the different places in Vraja.

Text 30

paritas calayams cakshuh
purim ekam viduratah
adraksham madhuri-sara-
paripakena sevitam

Moving my eyes in all directions, far away I saw a palace filled with great sweetness.

Text 31

tat-parsve cabhito 'srausham
gopinam gitam adbhutam
dadhnam mathana-ghoshadhyam
kantam bhushana-sinjitaih

On that side, and also everywhere, I heard the beautiful singing of gopis, the sounds of them churning yogurt, and the tinkling of their ornaments.

Texts 32 and 33

praharshakulam atmanam
vishtabhya purato vrajan
prapnuvam krishna krishneti
sa-vaiyagryam nirantaram

kirtayantam rudantam ca
nivishtah vriddham ekalam
tasmat prayatna-caturyair
asrausham gadgadaksharat

Suppressing the bliss I felt in my heart, I approached an elderly man who was emotionally singing "Krishna! Krishna!" and crying. I carefully listened to the broken words he spoke.

Text 34

gopa-rajasya nandasya
tac chri-krishna-pituh puram
tac-chabda-sruti-matrena
vyamuhyam harsha-vegatah

Simply by hearing the words "This is the palace of Krishna's father, the gopa-king Nanda" I fainted, overcome with happiness.

Text 35

kshanat tenaiva vriddhena
cetito 'ham dayaluna
dhavann agre 'bhisrityasya
nyasidam go-pure purah

In a moment brought to consciousness by the kind elderly man, I ran ahead and came to the palace gate.

Text 36

adrishtam asrutam canyair
asambhavyam vyalokayam
bahu-prakaram ascaryam
lakshasas tatra kotisah

There I saw millions and millions of wonders never seen, heard of, or imagined by anyone.

Text 37

niscetum nasakam kim te
paramananda-nirvritah
kim va duhkha-bhara-grasta
janah sarve dvijottama

O best of the brahmanas, I could not understand whether all the people were filled with bliss or overcome with sorrow.

Text 38

gopikanam ca yad-gitam
sruyate rodananvitam
tat toshasya suco vantya-
kashthayeti na buddhyate

When I heard the gopis songs I did not know whether they cried in the greatest happiness or the greatest sorrow.

Text 39

padam tat pasyata martya-
loke 'smity eva manyate
yada tu purva-purvanu-
sandhanam kriyate bahu

As I looked at this place, which I had ascended higher and higher to reach, I thought "I am in the material world".

Text 40

tad akhilanam lokanam
alokanam upary api
tatha lokati-lokanam
varteyety avagamyate

Then I understood: "I am above all material and spiritual worlds. I am above the material and spiritual worlds".

Srila Sanatana Gosvami explains that the word "loka" here means "the fourteen material worlds" and the words "aloka" and "ati-loka" mean "what is beyond the fourteen material worlds".

Text 41

atha tatragatam ekam
vriddham natvati-kakubhih
apriccham virahaty adya
kvasau sri-nanda-nandanah

An elderly lady came. I bowed down before her and with sweet words asked: "Where does the son of Nanda enjoy pastimes today?"

Srila Sanatana Gosvami reminds us that this conversation was at the entrance to Nanda's palace.

Text 42

sri-vriddhovaca

pratar vihartum gahanam pravishto
gobhir vayasyais ca mahagrajena
prana-pradata vraja-vasinam nah
sayam samayasyati so 'dhunaiva

The elderly lady said: He who gives life to us people of Vraja, in the morning went to the forest with His cows, friends, and elder brother to enjoy pastimes. Now, in the evening, He will return.

Text 43

tishthanti yasmin vraja-vasino jana
nyastekshana vartmani yamune 'khilah
ete naga yasya tad-ikshanonmukhah santy acchadair eshyati nanv anena sah

Their eyes fixed on the path, all the people of Vraja now stand by the Yamuna's shore. Even the trees, eager to see Him, stretch their leaves and branches high. He will come by this path.

Text 44

sri-gopa-kumara uvaca

paramamrita-dharabhir
abhishikta ivabhavam
taya tam darsitam margam
eka-drishtya vyalokayam

Sri Gopa-kumara said: It was as if I was suddenly bathed with great streams of nectar. With a single glance I saw the path she showed.

Text 45

paramananda-bharena
stambhitoruh kathancana
yatnenagre bhavan dure
'srinavam kam api dhvanim

I was stunned with bliss. My legs could no longer move. With a great effort from far away I could hear the sound . . .

Text 46

gavam hamva-ravaih su-lalitataram moha-murali-
kalam lila-gita-svara-madhura-ragena kalitam
jagad-vailakshanyacita-vividha-bhangi-vilasitam
vraja-sthanam tesham sapadi paramakarsha-valitam

. . . of cows mooing, and playful, sweet flute melodies filled with many charming waves of sound, that enchanted the people of Vraja, . . .

Text 47

yasmat sasrus taru-vitatito dirgha-dhara rasanam
ghosha-sthanam api tanu-bhritam netrato 'sru-pravahah
tan-matrinam api vivayasam kshira-purah stanebhyah
kalindyas ca pracala-payasam te nyavartanta vegah

. . . made the trees shed tears that were a great flood of nectar, made the people of Vraja shed a great stream of tears from their eyes, made milk flow from the breasts of the elderly mothers, and made the swiftly moving Yamuna become motionless.

Text 48

na jane sa vamsy udgirati garalam vamrita-rasam
na jane tan-nado 'py asani-parusho vambu-mridulah
na jane caty-ushno jvalita-dahanad vendu-sisiro
yato jatonmada mumuhur akhilas te vraja-janah

Whether this flute flows with poison or nectar I do not know. Whether this sound is harder than a thunderbolt or softer than nectar I do not know. Whether it is hotter than fire or cooler than the moon I do not know. Because of it everyone in Vraja has become mad. Now they have fainted unconscious.

Text 49

athanupasyami grihad vinihsritas
tadiya-nirajana-vastu-panayah
prayanti kascid vraja-yoshito 'parah
siro-'rpitalankaranopabhogyakah

Then I saw some of the women of Vraja coming from the palace carrying in their hands articles for offering arati. Others carried on their heads ornaments and delicious foods.

Srila Sanatana Gosvami explains that in their hands they carried lamps, flowers, and other things, and on their heads they carried garlands, ointments, fresh butter, sweet-rice, and other things.

Text 50

kincic ca kascit tv anapekshamanah
sambhranti-vighnakalitah skhalantyah
dhavanti tasyam disi yatra dhenu-
hamba-rava venu-ninada-misrah

As they hastily and confusedly ran in the direction of the cows' mooing and the flute's music, some of the women stumbled and fell.

Text 51

kascid viparyag-dhrita-bhushana yayuh
kascic ca nivi-kaca-bandhanakulah
anya grihantas taru-bhava-misritah
kascic ca bhumau nyapatan vimohitah

Some had put their ornaments in the wrong places, some had forgotten to tie their belts and hair, some, stunned as trees, stayed in their homes. and some fainted and fell to the ground.

Text 52

moham gatah kascana niyamana
dhritvasru-lalardra-mukhah sakhibhih
yantitarah prema-bharakulas tam
pasyaitam ity alibhir ucyamanah

Some, their faces wet with tears, had fainted and were being carried by their friends. Others, overcome with love, came there and said to their friends: "Look! It is He!"

Texts 53 and 54

tadiya-namehita-gana-tat-para
vicitra-vesambara-kanti-bhushitah
ramati-saubhagya-mada-praharika
javena krishna-tatam asrayanta tah

tato 'ham api kenapy a-
krishyamana ivagratah
dhavantibhih samantabhir
dhavann abhyasaram rayat

Continually singing His names and pastimes, decorated with wonderful beauty amd colorful garments, and their good fortune robbing Goddess Lakshmi of her pride in being fortunate, they ran to the Yamuna's shore. As if pulled by someone, I ran behind.

Text 55

athapasyam duran madhura-murali-rajita-karo
javan nihsrityasau sakhi-pasu-ganad dhavana-parah
aye sridamams tvat-kula-kamala-bhasvan ayam itah
sarupah prapto me suhrid iti vadann eti lalitam

Then from far away I saw Him. His hand was glorious with the sweet flute. He quickly ran from His friends and cows, said "O Sridama, now I have found My friend Sarupa, who is a brilliant sun shining on the lotus flower of your family", and gracefully continued walking.

Text 56

aranya-veso vicalat-kadamba-
malavatam sambara-barha-maulih
saurabhya-samvasita-dik-tatanto
lila-smita-sri-vikasan-mukhabjah

He was decorated with forest ornaments, a moving kadama garland, and a peacock-feather turban. His fragrance filled the directions. His blossoming lotus face was handsome with a playful smile.

Text 57

kripavalokollasad-ikshanambujo
vicitra-saundarya-bharaika-bhushanah
go-dhulikalankrita-cancalalaka-
sreny-avriti-vyagra-karambujangulih

His lotus eyes glistened with mewrciful glances. His only real ornament was His own wonderful handsomeness. The fingers of His lotus hand pushed back the moving locks of His hair decorated with dust raised by the cows.

Text 58

dhara-tala-sri-bhara-dana-hetuna
bhumi-sprisor nritya-vilasa-gaminoh
sujatayoh sri-pada-padmayor javad-
uccalanollasa-bharair manoharah

To beautify the surface of the earth, He touched it with His soft lotus feet as He danced gracefully.

Text 59

kaisora-madhurya-bharollasac-chri-
gatrabhra-kanty-ujjvalitakhilasah
tatratya-nitya-priya-loka-citta-
grahyadbhutaneka-mahattva-sindhuh

Splendid with the sweetness of youth, His handsomeness made all the directions glorious. The ocean of His many glories charmed the hearts of His eternal dear friends there.

Text 60

sva-dina-loka-priyata-niyantrito
balad athotplutya samipam agatah
tad-ikshana-prema-vimohitam hi mam
gale grihitva sahasapatad bhuvi

Controlled by the love of His helpless devotees, He ran to me. I fainted with love by seeing Him. He embraced my neck, and then suddenly fell to the ground.

Text 61

kshanena samjnam aham etya tasmad
vimocya yatnad galam utthitah san
pasyami bhumau patito vimuhya
vartmardrayann asti rajo-'mayam sah

In a moment I became conscious. I carefully freed my neck from His embrace. I saw Him fallen to the ground, unconscious, covered with dust, and muddying the path. Srila Sanatana Gosvami explains that the Lord was muddying the ground with streams of tears.

Text 62

gopyah sametyahur aho batayam
ko 'tragato va kim idam cakara
etam dasam no 'su-gatim ninaya
ha ha hatah smo vraja-vasi-lokah

The gopis came there and said: "Who has come here? What has he done to the goal of our lives? Alas! Alas! Now we people of Vraja are all dead!"

Text 63

kamsasya maya-vivarasya bhrityah
kascid bhavishyaty ayam atra nunam
evam vilapam vividham carantyas
tam udrudatyah parivavrur artah

Crying and lamenting in many ways, and saying, {.sy 168}Perhaps he is a servant of the magician Kamsa", they gathered around Krishna.

Text 64

athasya prishthato vegad
gopa-sanghah samagatah
drishtva tadrig avashtham tam
rurudum karuna-svaraih

Texts 65 and 66

tam akranda-dhvanim ghoram
durac chrutva vraja-sthitah
vriddha nandadayo gopa
yasoda putra-vatsala

jaratyo 'nyas tatha dasyah
sarve tatra samagatah
dhavantah praskhalat-pada
mugdha ha-heti-rodinah

Hearing the sound of crying, the people of Vraja: Nanda and the gopa men, Yasoda, who dearly loved her son, the other women, and the maidservants, fainting and stumbling as they came, all ran there, crying out "Alas! Alas!"

Text 67

tato gavo vrisha vatsah
krishnasaradayo mrigah
agatas tam dasam tasya
drishtva rodana-katarah

Then the cows, bulls, calves, black deer, and other animals all came there and, seeing what had happened to Krishna, cried in agony. Srila Sanatana Gosvami explains that the animals all considered Krishna the Lord of their life.

Text 68

asru-dharabhir dhautasya
nadantah snehato mridu
agatyagatya jighranto
lihanty etam muhur muhuh

Gently making sounds of love, their faces bathed with tears, approaching Him again and again, and smelling Him, they licked Him again and again.

Text 69

khagas tasyoparishtac ca
bhramanto vyomni duhkhitah
rudanta iva kurvanti
kolahalam anekasah

Crying as they flew in the sky above, many grieving birds made a great sound.

Text 70

sthavaras cantar-uttaptah
sadyah sushka ivabhavan
bahunoktena kim sarve
mrita iva caracarah

Their hearts filled with pain, the unmoving trees and plants suddenly became withered and dry. How can I say it in words? All moving and unmoving beings became as if they were dead.

Text 71

aham maha-soka-samudra-magnah
sva-kritya-mudhah paramartim aptah
nidhaya tat-pada-yugam sva-maste
rudan pravritto bahudha vilape

Tormented, drowning in an ocean of sorrow, confused about what I had done, placing my head at His feet, and crying, I lamented again and again.

Text 72

vidura-varti balabhadradevo
'nujopamakalpa-vayo 'bhiramah
nilambaralankrita-gaura-kantis
tatah samayat sa-bhayam sa-vegam

Handsome Balarama, whose fair complexion was decorated with blue garments, who was dressed and decorated as His younger brother was, and who was only slightly older than He, with great fear quickly came from far away.

Srila Sanatana Gosvami explains that Lord Balarama's complexion is the color of a white lotus flower.

Text 73

visaradendrah parito vilokya
rudan kshanad dhairyam ivavalambya
madiya-dorbhyam anujasya kantham
sangrahayam asa nija-prayatnat

Balarama, the leader of the wise, cried at first, but then He became peaceful at heart. He looked about. He took my arms and carefully placed them around the neck of His younger brother. Srila Sanatana Gosvami explains that Lord Balarama looked about to find the cause of His brother's fainting.

Text 74

sammarjayam asa madiya-panina
srimat-tad-angani tatha tam uccakaih
ahvayayam asa vicitra-kakubhih
protthapayam asa mayaiva bhu-talat

He made my hand stroke Krishna's handsome limbs. He made me call out to Him with wonderfully sweet words. He made me lift Him from the ground.

Text 75

sadyo 'sru-dhara-parimudrite te
sri-netra-padme udamilayat sah
mam vikshya harshat parirabhya cumban
lajjam agacchat parito 'valokya

At once He opened the charming lotus eyes that had been sealed by streams of tears. Seeing me, He happily embraced and kissed me, but then, looking around, He became embarrassed.

Text 76

ciradrishta-prana-priya-sakham ivavapya sa tu mam
kare dhritva vama-sva-kara-kamalena prabhu-varah
vicitram samprasnam vidadhad akhilams tan vraja-janan
samanandya sriman avisad ibha-gami vraja-varam

Having attained me, a friend more dear than life He had not seen for a long time, taking my hand in His left lotus hand, asking me wonderful questions, bringing happiness to all the people of Vraja, and walking as gracefully as an elephant, the handsome Lord entered the village of Vraja.

Srila Sanatana Gosvami gives "O dear friend, are you well? Are you happy?" as an example of Krishna's questions.

Text 77

vanya mrigas tasya viyoga-dina
gantum vina tam hi kuto 'py asaktah
pratar bhavishyat prabhu-darsanasas
tashthur vraja-dvari nisam niyantah

Unhappy in His absence, unable to go anywhere without Him, and hoping to see the Lord in the morning, the forest deer passed the night at the entrance to Vraja Village.

Text 78

uddiyoddiya pasyanto
vihagas tam vrajantare
ratrav adrishtva krosanto
rudanta iva niryayuh

Again and again flying over Vraja, the birds gazed at Krishna. Unable to see Him at night, weeping and crying out, they left.

Text 79

go-dohananantaram agrahena
nandasya putra-pranayakulasya
sambhalanam sadhu gavam akritva
tau bhratarau jagmatur atma-geham

At the insistence of Nanda, who was full of love for His sons, the two brothers did not stay to talk to the cows after they were milked, but went directly home.

Srila Sanatana Gosvami explains that Nanda said, {.sy 168}Son, you must be tired from wandering in the forest. Go home with Your older brother. Bathe and perform Your other duties. I will stay and talk to the cows. Don't delay. Your mother is lamenting. She will rebuke me. Please honor the promise I made her. Go home at once."

Text 80

snehasnuvat-stanya-drig-asru-dharaya
dhautambarangya tvaraya yasodaya
bhutva puro 'kari sa-rohinikaya
pratyanga-nirajanam etayor muhuh

Their limbs and garments bathed in the streams flowing out of love from their eyes and breasts, again and again Yasoda and Rohini offered arati to each limb of the two boys.

Text 81

nirajayanty atma-siroruhaih sutam
salingati sneha-bharena cumbati
no vetti rakshishyati sirishnam kim nije
vaksho-'ntare va jatharantare va

With her hair she offers arati to her son. She embraces Him and lovingly kisses Him. Will she hold His head to her breast or her waist?

Text 82

tatraiva nitam pranayakulena mam
tena svayam karita-matri-vandanam
sa lalayam asa mudra sva-putravad
drishtva mayi prema-bharam sutasya tat

Filled with love, He brought me to His mother and made me bow down before her. Seeing that her son loved me, she was as affectionate to me as she was to Him.

Text 83

tavad agatya milita
yugapat tatra gopikah
kascid vyajena kenapi
kascit sarvanapekshaya

Then, ignorning all other duties, some gopis came there on a certain pretext.

Text 84

matribhyam snapanarambham
svabhyam bhratror dvayoh kritam
alakshya bhagavan aha
ballavir ati-lampatah

Seeing that the two mothers were making arrangements to bathe the two brothers, the mischievous Lord said to the gopis:

Text 85

matarau bhratarav avam
kshudhartau svas tad-odanam
nishpadya bhojayetham nau
tatam anayya sa-tvaram

"O mothers, We two brothers are tortured with hunger. Please quickly prepeare our meal, bring father, and We will eat."

Text 86

tac chrutvaha priyam gopyah
sri-yasode vrajesvari
devi rohini kartavyad
asmad viramatam yuvam

Hearing these pleant words, the gopis said: "O Sri Yasoda queen of Vraja, O Queen Rohini, you need not do this. We will do this duty.

Srila Sanatana Gosvami explains that the duty here is the bathing of Krishna and Balarama.

Text 87

sighram bhojana-samagrim
sampadayatam etayoh
vayam eva sukham samyak
snapayemacirad ime

"You two quickly prepare Their meal. We will nicely bathe Them at once."

Text 88

sri-yasodovaca prathamam tvaraya jyeshthah
snapayitva prahiyatam
nandasyanayanayatra
bhojanarthaya balikah

Sri Yasoda said: "Girls, quickly bathe the older boy first and send Him to fetch Nanda so he may also eat."

Text 89

sri-sarupa uvaca

prasasya tad-vaco hridyam
ramam tah katicid drutam
aplavya preyayam asus
tayor geham pravishtayoh

Sri Sarupa said: Praising Mother Yasoda's pleasing words, some gopis quickly bathed Balarama and sent Him (to get Nanda) as Yasoda and Rohini went into the kitchen.

Srila Sanatana Gosvami explains that Sarupa is Gopa-kumara's original name in the spiritual world. From now on he will be identified as Sarupa.

Text 90

sri-krishnasya vicitrani
bhushanani vibhagasah
kramenottarya tah sviyair
vastrair gatrany amarjayan

One by one removing Sri Krishna's wonderful ornaments, they scrubbed His limbs with their own washcloths.

Text 91

vamsim sapatnim iva yacyamanam
tabhih karabjac ca jighrikshyamanam
sanketa-bhangya sa tu mam prabodhya
cikshepa duran mama mukta-haste

Alerting me with a signal, from far away He tossed into my open hand the flute, which was like the gopis' rival, for which they begged, and which they tried to grab from His lotus hand.

Srila Sanatana Gosvami explains that the signal was the Lord's dancing eyebrow. The gopis begged, "Give it to me! Give it to me!"

Text 92

abhyajyottama-tailais tah
kartum udvartanam sanaih
arebhire sva-hastabja-
komala-sparsa-patavaih

Then they anointed Him with excellent oil and carefully and expertly massaged Him with the soft touch of their lotus hands.

Text 93

tathapi saukumaryad va
lila-kautukato 'pi va
sa karoty arti-sitkaram
samam sri-mukha-bhangibhih

Still, either because He was so very delicate and sensitive, or perhaps out of playfulness, He cried out with a pained expression on His face.

Text 94

putraika-pranayakarnya
tam tadati-svaram taya
bahir bhuyasu kim vrittam
kim vrittam iti pricchyate

Hearing this cry of pain, and at once coming out, she who had placed all her love in her son alone asked, "What happened? What happened?"

Srila Sanatana Gosvami explains that Mother Yasoda came out from the kitchen.

Text 95

sutasya sa-smitam vaktram
vikshyatho visyate griham
tabhis tu sa-smita-trasam
gitair nishpadyate 'sya tat

Seeing Her son's smiling face, she went back to the kitchen. Afraid, smiling, and singing songs, the gopis finished massaging Him.

Srila Sanatana Gosvami explains that the gopis smiled because they knew that Krishna only pretended to cry in pain, but they were also afraid that Mother Yasoda would again come from the kitchen.

Text 96

atha koshnaih su-vasais tam
yamunair nirmalair jalaih
sa-lilam snapayam asa
ratna-kumbha-ghati-bhritaih

Then, with clear, warm, and fragrant Yamuna-water from jeweled jars, they playfully bathed Him.

Text 97

nitaih sva-sva-grihan mala-
lepanambara-bhushanaih
vicitrair nata-vesena-
bhuyayams tam yatha-ruci

Then, with wonderful garlands, scented ointments, garments, and many ornaments all brought from their own homes, according to their own liking they dressed Him as a dancer-actor.

Srila Sanatana Gosvami explains that the word {.sy 168}yatha-ruci" may also be interpreted to mean {.sy 168}according to Krishna's liking".

Text 98

bhogyam ca nibhritam kincit
bhojayitvokta-vastubhih
muhur nirajanam kritva
dadhyus tani sva-murdhasu

Then they fed Him some food they had hidden, and then, with the offerings that are said to be proper to give again and again offering arati to Him, they placed the offerings on their heads.

Srila Sanatana Gosvami explains that the gopis may have themselves brought the hidden food out of love for Krishna, or the hidden food may have been arranged by Mother Yasoda's own desire. The arati-offerings include camphor and a lamp.

Text 99

divya-candana-kasmira-
kasturi-panka-mudraya
gala-bhala-kapoladau
citrayam asur adbhutam

With paste of excellent sandalwood, kunkuma, and musk they drew wonderful pictures and designs on His neck, forehead, and cheeks, and in other places also.

Text 100

sa-bhavam vikshyamanas ta
hastam samstabhya yatnatah
pravritta netra-kamale
tasyojjvalayitum muda

As He lovingly gazed at them, they carefully steadied Him with their hands to decorate His eyes with black kajjala.

Srila Sanatana Gosvami explains that because Krishna's loving glances made their hands tremble, they could not do a very good job of decorating His eyes.

Després de la ruïna, canvi de costums

Després de la ruïna, canvi de costums

1. • La crisi que avui patim no és gaire diferent de la que al segle XVII va donar lloc a l'edat moderna
   

Foto: LEONARD BEARD

FÉLIX De Azúa*

Ningú no té ni idea de com serà el món quan torni a começar a girar i els mitjans de persuasió ens ordenin un canvi de llenguatge. Per explicar el final de l'actual espoliació bancària solen fer servir una fórmula curiosa: "la sortida de la crisi". Els gerents volen donar a entendre que això anomenat crisi és una malaltia infantil: primer, grans atacs de febre; després, estabilitat, i, al cap de poc, torna la salut per carregar d'energia aquell nen que ara és un adult. La metàfora, no obstant, és beòcia. Res de malaltia. Al que s'assembla més és a una guerra, encara que de moment els morts només siguin econòmics.

NO S'HA VIST mai una ruïna sobtada que no vagi seguida d'un notable canvi social. Les decadències financeres greus solen anar acompanyades de guerres devastadores per a la població, però molt avantatjoses per a l'elit dels negocis. Suposem, no obstant, que en aquest cas a continuació de la ruïna no arriba la injecció lucrativa d'una guerra mundial. ¿Què passarà quan canviï el vocabulari?
La crisi dels anys 30 va propiciar els totalitarismes feixista i comunista que es van enfrontar en la segona guerra mundial, el efectes econò- mics de la qual van donar el poder global als Estats Units en un estudiat repartiment amb l'URSS. Ha estat un llarg cicle: encara vivim de les restes d'aquella guerra (freda). La majoria de polítics actuals mantenen el vocabulari del segle passat: nacionalisme, esquerra i dreta, rojos i blaus, demòcrates i fatxes... No en va, pràcticament tots es van educar políticament en el totalitarisme. Els més joves no tenen llenguatge propi, i sorprèn la seva escassa perícia per fer servir frases compostes.
Mentre duri l'així anomenada crisi es forjarà el vocabulari del futur i, sens dubte, els polítics de la pròxima dècada es veuran obligats a canviar de retòrica. Ningú sap, per exemple, com podran continuar emparant el sistema financer que en últim terme controla els mecanismes democràtics. ¿Quin discurs construiran per justificar el fracàs financer? ¿I els seus sous?
Un llibre recent (Jan de Vries, The industrious revolution, Cambridge UP) estudia un fenomen similar que va tenir lloc en el començament de l'edat moderna. El cert és que encara ningú pot explicar d'una manera convincent per què a mitjans del segle XVII hi va haver una mutació tan sobtada i general. El cas és que en menys de cent anys la societat tradicional que havia viscut bàsicament del que produïen unes cèl.lules familiars gairebé autàrquiques es va convertir en una societat que comprava fora de la llar (al mercat) multitud d'objectes innecessaris. El procés va començar cap a l'any 1650 als Països Baixos, la Gran Bretanya i les colò- nies americanes, però es va estendre després a tot el món.
El que és xocant és que aquesta transformació no té cap explicació racional. De nou topem amb frases tan buides com la nostra "crisi de confiança", que no explica res. En el cas barroc, la paraula és desig. De sobte i sense cap raó discernible, les famílies van començar a desitjar vaixelles, coberteria, vestits més calents i bonics, cortines a les finestres, carruatges, lavabos, sabó, roba interior, dieta variada... Luxes que havien estat considerats pecaminosos en les famílies pobres o de classe mitjana i que les esglésies havien combatut com a capritxos impius.
Per deixar de viure amb el que produïen i accedir a un excedent que permetés comprar luxe i confort, les famílies urbanes van posar a treballar les dones i els fills. Les filles van ingressar a fer de criades. Els homes van ampliar les jornades laborals. Es va reduir l'horari dedicat a les pràctiques religioses. Les dones van començar a dominar algunes tècniques, sobretot tèxtils. En fi, el conjunt de canvis va ser extens, i valdrà més que llegeixin el doctor De Vries. El que ens importa és que aquest "impetuós desig" (una "crisi de confiança" a la inversa) es va refermar amb la Revolució Francesa, i al cap de poc la Revolució Industrial augmentaria exponencialment un procés que es va allargar del 1650 al 1850.

LA CRISI barroca no només va crear l'anomenada "edat moderna": també va enfonsar els comptes del clero i el prestigi dels intel.lectuals, tots ells enemics ferotges del dispendi i del luxe. S'ha d'esperar Mandeville i Adam Smith per sentir parlar a favor del desig, del dispendi, del mercat i del confort. És sorprenent que el primer relat d'aquest procés modern aparegui a Espanya. Don Quixot és un il.lustrat tradicionalista (avui estaria a Izquierda Unida) que vol defensar la poesia del món heroic, però es trenca coll i barres una vegada i una altra contra el món prosaic, modern, pràctic i aliè als miracles, els tornejos, els gegants i les donzelles desvalgudes.
La nostra crisi no sembla gaire diferent de la barroca, encara que només estiguem en el començament. ¿Com serà el món que emergirà d'aquesta mutació? ¿I on tindrà el centre? ¿Continuarà parlant en anglès? ¿I regalant telèfons mò- bils als seus infants? ¿O potser ens espera una cosa més interessant? ¿La unitat dels ciutadans contra la casta bancària i els seus lacais po- lítics? ¿Partits que defensin el votant en lloc d'esprémer-lo? ¿Reaparició de la guerrilla urbana? ¿L'extinció de l'automòbil privat? ¿Un nou totalitarisme? En tot cas, hi ha una cosa que és segura: d'aquí a cinc anys no ens coneixerà ni la nostra mare.

Noah - a letter to my Palestinian brothers in gaza and everywhere

a letter to my Palestinian brothers in gaza and everywhere

• Posted by Achinoam Nini/Noa on January 6, 2009 at 10:07am
• Add as Friend View Achinoam Nini/Noa's blog

Dear Palestinian brothers,

It is with a heavy heart I write to you today. Gaza is burning. The border with Israel is under fire. Children on both sides of the fence are terrified, traumatized for life, wounded in body and soul. Life!! Life is lost. Blood flows! Pain and tears and anguish abound.

How familiar it all is, my brothers? How well we know these images, this fear clutching our throats, hope slipping away from our hearts?

A new year has begun. I am sitting here near my computer in the dark night, in my home by the sea. This sea that is ours, our Mediterranean sea, our culture, we the people of wandering, we the homeless, the homesick, we the fighters ,the builders, the survivors, our dreams like waves and tide, pulled by the moon and stars to eternity.
Since that fateful day in 1994 when Rabin was murdered a few feet from me, since that awful moment, I have dedicated much of my public life to singing and speaking for peace.

I have seen the peace process rise and fall and rise like the breast of a woman breathing in the night. I have seen opportunities missed, so many missed, so many chances, so much ignorance and stubbornness and bullheadedness, so much beauty trampled under the heavy boot of pride. I have sung and I have spoken, I have argued and I have embraced, I have been moved to tears so many times, I have made the most unlikely friends….friends I would give my right arm for, friends I would run across the border under fire to protect.
And today, today I say this; we have one joint enemy, one awful joint enemy and we must all work together to eradicate it!

That enemy is fanaticism my friends. That enemy is extremism in all its ugly reincarnations and manifestations.
That enemy is all men who put “god” above life, who claim “god” as their sword and shield, who claim “god” is on THEIR side. Jews, Muslims, Christians, all share this black streak. All have fallen to this destructive, horrible fanaticism at some point in their histories and the results have been devastating.

I have often spoken out against fanaticism in my country, for I find it repulsive and unbearable. In government, in settlements, in synagogues, I am passionately against it. I have risked my career and my wellbeing for this belief.
Now I see the ugly head of fanaticism, I see it large and horrid, I see it’s black eyes and spine-chilling smile, I see blood on its hands and I know one of its many names: Hamas.

You know this too, my brothers. You know this ugly monster. You know it is raping your women and raping the minds of your children. You know it is educating to hatred and death. You know it is chauvinistic and violent, greedy and selfish, it feeds on your blood and screams out Allah’s name on vain, it hides like a thief, uses the innocent as human shields, uses your mosques as arsenals, lies and cheats, uses YOU, tortures you, holds you hostage!!
I know this is true my brothers!! I know YOU know the truth!!And I know you cannot say it for fear of life so I will say it for you!! I fear nothing!!

I am privileged to live in a democracy where women are not objects but presidents, where a singer can say and do as she pleases! I know you do not have this privilege (yet…but you will, inshallah, you will…)

I know you are SICK of being held hostage by this demon, this ugly beast, not in Gaza, not in Iran or Iraq or Afghanistan, not anywhere!!! You are a people destined to flourish in peace! Your majestic history is overflowing with creativity, literature science and music, endless contributions to humanity, not crippling, torturing fanaticism, yelling Jihad and Shahid! I see you sometimes, out in the streets, demonstrating with the monsters, yelling ‘death to the Jews, death to Israel!! but I don’t believe you! I know where your heart is! It is just where mine is, with my children, with the earth, with the heavens, with music, with HOPE!! You want nothing of this but you have no choice! I see through your veil of fear my brothers, through your burka! I embrace your hopes for they are mine!

My country has made many many mistakes over the years, I have watched it miss so many opportunities, and as a citizen of this country I am the first to admit it and criticize its foolery. I demonstrate, I vote, I speak out, I sing loud and clear.

But, now, today, I know that deep in your hearts YOU WISH for the demise of this beast called Hamas who has terrorized and murdered you, who has turned Gaza into a trash heap of poverty, disease and misery. Who in the name of “allah” has sacrificed you on the bloody alter of pride and greed.

My brothers, I cry for you. I cry for us too, yes, I cry for my fellow countrymen suffering the bombs in the south and north and everywhere, I cry for the kidnapped soldiers and the murdered ones, for their bereft families, for the innocence lost forever, but I cry especially painfully for you for I know your suffering, I feel you, I feel you!!
I can only wish for you that Israel will do the job we all know needs to be done, and finally RID YOU of this cancer, this virus, this monster called fantacism, today, called Hamas. And that these killers will find what little compassion may still exist in their hearts and STOP using you and your children as human shields for their cowardice and crimes.

And then… then , maybe, Inshallah, we will again have an opportunity..we will again pick up our broken bodies and souls and walk slowly towards each other, reach out a tired hand, look into eyes filled with tears and with a choked voice say: “Shalom. Salam. Enough. Enough my brother ….

you want some coffee? Here, sit for a while…lets talk….we know the words, we know the songs, we know the road….

Shalom……
Salam……

With a broken heart still yearning to love,
Your friend,
Noa

Jan 5th, 2009

Estudiant nocturn...

Hola, bon dia, no sé si algú em llegeix, per si de cas, em dic Oriol Borràs, tinc 36 anys i sóc de Barcelona, actualment he reiniciat fa poc els meus estudis, aquest any em vaig treure el Graduat en ESO al Centre de Formació d'Adults de Palau de Mar (està al carrer Corsega), ara actualment estic cursant primer de Batxillerat en horari de tarda/nocturn a l'IES Menendez y Pelayo...

Doncs bé, acavant el primer trimestre i preparant-me pels exàmens que comencen la setmana vinent...

Si teniu facebook em podeu buscar el perfil i afegir-me si voleu, i parlem per allí, fins la propera tramesa !

La Vanguardia - Tu vida como espectáculo

¿Para qué sirve el Facebook?, pregunto a todos los que han entrado en la rueda y me invitan a hacerlo

No pasa día, desde hace algunas semanas, que alguien no me haga la siguiente pregunta: "¿Todavía no estás en el Facebook?". Varios amigos míos, padres y madres de familia dedicados a serias ocupaciones, a los que no sobra precisamente el tiempo, se han apuntado con fervor a esta web de redes sociales en internet que cuenta con 120 millones de usuarios en todo el mundo. Gentes a las que uno nunca relacionaría con estas cosas muestran hoy un gran entusiasmo por esta herramienta de comunicación creada hace poco más de cuatro años. "¿Para qué te sirve el Facebook?", les pregunto yo a todos los que han entrado en la rueda y me invitan a hacerlo. La respuesta más extendida puedo resumirla así: es divertido, reencuentras a viejos conocidos de los que no sabías desde hacía tiempo, y a lo mejor quedas con algunos para salir a cenar...

MÁS INFORMACIÓN

• Llegan los alquimistas

---

El reclamo que usa Facebook para captar usuarios es un contrasentido porque se ofrece como algo "que te ayuda a comunicarte y compartir tu vida con las personas que conoces". Si ya las conozco, ¿para qué necesito este canal? Invariablemente, hay también algo competitivo cuando el interesado te explica, muy animado, el número de amigos que ha reunido en su Facebook, más que Fulanito pero menos que Menganito.

Los indicadores cuantitativos, omnipresentes en nuestra existencia, cobran aquí una relevancia especial como medidores de algo que aparece bajo la etiqueta de la amistad pero que se intuye más cercano a la celebridad o la popularidad. Me acuerdo de esa vieja canción, creo que de Roberto Carlos: "Yo quiero tener un millón de amigos y así más fuerte poder cantar...".

La Vanguardia ha abordado recientemente la amenaza que supone para la privacidad el desarrollo de redes sociales como Facebook, MySpace y Tuenti o el éxito de sitios como YouTube o buscadores como Google y Yahoo. Es una evidencia que el espacio virtual pone en crisis y obliga a repensar los precarios equilibrios alcanzados, tras varios siglos de progreso, entre la esfera legal, la esfera individual y la esfera intermedia de la sociedad civil, allí donde lo público no depende de las administraciones pero tiene suficiente fuerza para inmiscuirse en el ámbito privado. Nosotros, los europeos, estamos acostumbrados a que el Estado democrático garantice nuestra protección y libertad individual respecto de los intereses particulares y pugnas parciales de la sociedad civil, a la vez que nos dotamos de organismos sociales independientes para controlar cualquier abuso de la maquinaria estatal y sus servidores. Este juego de vigilancias cruzadas y contrapesos, basado en una razonable desconfianza, trata de preservar la autonomía del ámbito personal. En este sentido, la dimensión virtual supera extraordinariamente los marcos vigentes. El concepto mismo de identidad individual se ve alterado a la luz de la red.

Mientras crece la preocupación por la privacidad asediada, olvidamos, tal vez, otras repercusiones de internet no menos trascendentes. Les propongo pensar en una muy inquietante. El auge de Facebook y webs similares pone de relieve, como apuntaba antes, la confusión entre la amistad y lo que puede ser calificado de sucedáneo de la popularidad. Nuestra sociedad estimula constantemente el éxito como una meta colocada más allá del reconocimiento tradicional: la fama mediática. Alcanzar la fama mediática se ha convertido, para millones de personas, en la única forma de éxito. Un programa como Gran Hermano no hace más que parodiar, sin decirlo, este fenómeno. Pero la fama hipermediática obliga a pagar un alto peaje a las reglas del espectáculo: destruir la barrera entre vida privada y pública, y representar la propia intimidad en la plaza.

Cuando uno cuelga las fotos de una excursión familiar o de una barbacoa con los colegas en Facebook está diciendo, lo quiera o no, que su esfera personal tiene algún interés público, aunque el acceso a estas informaciones sea, en teoría, restringido sólo a "mis amigos", sean estos 2.140 o 23 individuos. "Compartir tu vida", como lo llaman los creadores del invento, nos aproxima a la fama mediática. Y ello conduce fácilmente a hacer cosas pensando en comunicarlas luego a través del Facebook, actuando así para una audiencia. Al igual que muchos famosos, el anónimo descubre las reglas del seudoacontecimiento y acaba fabricando y emitiendo peripecias de su vida casi en tiempo real. ¿Qué hay de malo en ello?, dirán ustedes. Nada y todo, depende de cuánto estimemos esa conquista moderna y burguesa que llamamos vida privada, un territorio único a salvo de la mirada de los demás, allí donde puedo, incluso, enfrentarme al silencio. Si diluimos esta dimensión inviolable, perderemos libertad y habremos retrocedido varios siglos.

Francesc-Marc Álvaro | 24/11/2008 | Actualizada a las 03:31h | Ciudadanos

http://www.lavanguardia.es/ciudadanos/noticias/20081124/53585399279/tu-vida-como-espectaculo.html

Aquest és una proposta de ICV de Sant Feliu de Llobregat per a la possible ampliacio de la L· de Barcelona