Are women less intelligent ?

Copied from: https://www.jiva.org/women-in-vedic-culture/

Question: Are women less intelligent?

Answer: This is a vague question, I must say.  Intelligence is multifaceted; there are various types of intelligence. According to Howard Gardner, Professor of Education at Harvard University, there are nine types of intelligence. Similarly, according to Steven Rudolph of Jiva Institute, there are eight types of intelligence.

Somebody may be highly intelligent in one area but have medium intelligences in another. The whole idea of an intelligent person having a high IQ is very misleading. IQ testing is mainly related to mathematics and calculation. One could be intelligent in business, music or interpersonal relation but not have a very high IQ. I know many examples from my friends in college who had high IQ, were very good at studies, got a good job, and made a lot of money, but their personal lives are very miserable – broken families and taking to drugs. Would they be considered highly intelligent? Maybe, maybe not.

Indian scriptures mention 64 kalas or arts, and Krishna is expert in all of them. There may be people who are good in some of these and not so good in others.

So we cannot make a blank statement that women are less intelligent and men are more intelligent unless you speak of a specific area. As a simple example, women are very good at taking care of children, family and managing the house and this is a very important part of human life. Without these three a man’s life will be quite miserable, even if he is so-called intelligent.

The general function of intelligence, which is called buddhi in Sanskrit, is to discriminate between right and wrong. This discrimination can primarily be in two fields: material and spiritual.

Usually, spiritualists attack women because they think that women are less intelligent when it comes to being a spiritualist. However, if we study the scriptures in an unbiased manner, this premise does not hold ground. Let us look at the women described in Bhagavata Purana, which is considered as the highest authority for spiritual matters.

Kunti

The first woman mentioned in the Bhagavata is Sri Kunti Devi. Is she a spiritual dull head? It doesn’t appear that way from her prayers to Krishna. From the material point of view she may be considered quite foolish because in the whole history of the universe she is the only one who prays to God to give her troubles:

vipadaḥ santu tāḥ śaśvat
  tatra tatra jagad-guro
bhavato darśanaṁ yat syād
  apunar bhava-darśanam

“Let there be calamities again and again, o Lord of the Universe, so that we can have yourdarshan again and again because by seeing You we will no longer see repeated birth and death.” (SB 1.8.25)

Spiritually, however, she is the most intelligent because she realizes that when calamities come to her it also brings her the darshan of Krishna. What can be a more intelligent conclusion than that?

Draupadi

The next lady who comes into the picture is Draupadi. She was not only the most beautiful woman of her time but also the most intelligent. In the whole history of the universe she is the only one who could manage five husbands peacefully.

One can read about the great characteristics of Draupadi in Mahabharata and see how she was actually managing the whole kingdom of Yudhisthira Maharaja.

She is the one who asked a very technical question when she was dragged into the assembly of the Kauravas by Duhsasana. No one was able to answer her, including Bhisma. Her question was, “Does Yudhisthira, after losing himself in gambling, have the right to wager her?” Such a question cannot be asked by anyone of petty intelligence.

When Arjuna captured Asvathama, who had killed Draupadi’s five sons, and brought him    before Draupadi as a slave, Draupadi, although very aggrieved by the cruel murder of her five young sleeping sons, immediately told Arjuna, “Release him, release him! He is a Brahmana and son of your guru.” Such a statement can be only made by a person who is very balanced in her mind,stitha prajna, and not by a person who is full of envy, jealousy, duplicity, and craftiness.

Devahuti

Then there is a description of Devahuti, the service she did to her husband is exemplary. She was a princess, but she served her austere husband with utmost humility. Her character is described as being free from any material desires, hypocrisy, greed, pride, inadvertence, and hatred (SB 3.23.3). Modern women may think it was foolish for her to do this, but actually this was the most intelligent thing to do because by doing so she begot God as her son.

Suniti

Then we have the example of Suniti, Druva’s mother, the one who intelligently advised him to go to the forest and worship Krishna.

The Gopis

In this way we can analyze the character of the many women found in the Bhagavatam and finally study the character of the gopis, who are considered to be the most intelligent of all beings.

So it is wrong to make a categorical statement that women are less intelligent.  Even in modern times, I find that wherever I go the majority of the audience consists of women. The same is true for churches, temples and Yoga associations. In fact, women are more reliable in performing service than men.

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 Copied from:  http://skyview.vansd.org/lschmidt/Projects/The%20Nine%20Types%20of%20Intelligence.htm

The Nine Types of Intelligence

By Howard Gardner

1. Naturalist Intelligence (“Nature Smart”)

Designates the human ability to discriminate among living things (plants, animals) as well as sensitivity to other features of the natural world (clouds, rock configurations).  This ability was clearly of value in our evolutionary past as hunters, gatherers, and farmers; it continues to be central in such roles as botanist or chef.  It is also speculated that much of our consumer society exploits the naturalist intelligences, which can be mobilized in the discrimination among cars, sneakers, kinds of makeup, and the like. 

2. Musical Intelligence (“Musical Smart”)

Musical intelligence is the capacity to discern pitch, rhythm, timbre, and tone.  This intelligence enables us to recognize, create, reproduce, and reflect on music, as demonstrated by composers, conductors, musicians, vocalist, and sensitive listeners.  Interestingly, there is often an affective connection between music and the emotions; and mathematical and musical intelligences may share common thinking processes.  Young adults with this kind of intelligence are usually singing or drumming to themselves.  They are usually quite aware of sounds others may miss.

3. Logical-Mathematical Intelligence (Number/Reasoning Smart)

Logical-mathematical intelligence is the ability to calculate, quantify, consider propositions and hypotheses, and carry out complete mathematical operations.  It enables us to perceive relationships and connections and to use abstract, symbolic thought; sequential reasoning skills; and inductive and deductive thinking patterns.  Logical intelligence is usually well developed in mathematicians, scientists, and detectives.  Young adults with lots of logical intelligence are interested in patterns, categories, and relationships.  They are drawn to arithmetic problems, strategy games and experiments.

4. Existential Intelligence

Sensitivity and capacity to tackle deep questions about human existence, such as the meaning of life, why do we die, and how did we get here.

5. Interpersonal Intelligence (People Smart”)

Interpersonal intelligence is the ability to understand and interact effectively with others.  It involves effective verbal and nonverbal communication, the ability to note distinctions among others, sensitivity to the moods and temperaments of others, and the ability to entertain multiple perspectives.  Teachers, social workers, actors, and politicians all exhibit interpersonal intelligence.  Young adults with this kind of intelligence are leaders among their peers, are good at communicating, and seem to understand others’ feelings and motives.

6. Bodily-Kinesthetic Intelligence (“Body Smart”)

Bodily kinesthetic intelligence is the capacity to manipulate objects and use a variety of physical skills.  This intelligence also involves a sense of timing and the perfection of skills through mind–body union.  Athletes, dancers, surgeons, and craftspeople exhibit well-developed bodily kinesthetic intelligence.

7. Linguistic Intelligence (Word Smart)

Linguistic intelligence is the ability to think in words and to use language to express and appreciate complex meanings.  Linguistic intelligence allows us to understand the order and meaning of words and to apply meta-linguistic skills to reflect on our use of language.  Linguistic intelligence is the most widely shared human competence and is evident in poets, novelists, journalists, and effective public speakers.  Young adults with this kind of intelligence enjoy writing, reading, telling stories or doing crossword puzzles.

8. Intra-personal Intelligence (Self Smart”)

Intra-personal intelligence is the capacity to understand oneself and one’s thoughts and feelings, and to use such knowledge in planning and directioning one’s life.  Intra-personal intelligence involves not only an appreciation of the self, but also of the human condition.  It is evident in psychologist, spiritual leaders, and philosophers.  These young adults may be shy.  They are very aware of their own feelings and are self-motivated.

9. Spatial Intelligence (“Picture Smart”)

Spatial intelligence is the ability to think in three dimensions.  Core capacities include mental imagery, spatial reasoning, image manipulation, graphic and artistic skills, and an active imagination.  Sailors, pilots, sculptors, painters, and architects all exhibit spatial intelligence.  Young adults with this kind of intelligence may be fascinated with mazes or jigsaw puzzles, or spend free time drawing or daydreaming.

From: Overview of the Multiple Intelligences Theory.  Association for Supervision and Curriculum Development and Thomas Armstrong.com

How to wear tulasi (Kanti) mala

Copied from: https://www.facebook.com/krishnaandbhagavadgita/posts/1255269821170758:0

How to wear tulasi (Kanti) mala and the manthras and rules associated with that?

COUNSELLING:

Dear Prabhuji, Please explain to us how to wear tulsi mala , what are the process and mantra to be chanted while wearing tulsi mala first time. thank you hare krishna”

REPLY:

Tulasi mala (Kanti mala) is usually worn by initiated devotees. However, those un-initiated devotees who are chanting Maha Manthra and are following four regulative principles for a certain period, say about 6 months atleast, may also wear tulasi mala around neck. Since tulasi is absolutely pure, our physical and mental purity is must while wearing tulasi mala.

Wearing Tulasi mala indicates our surrender level to Lord Krishna and our following the devotional rules.

Remember:

After wearing tulasi mala one should

1. Follow four regulative principles such as No meat, No gambling, No intoxications, and no illicit sex.

2. not drink tea, coffee.

3. not use onion and garlic.

4. not remove tulasi mala for any reason. Tulasi mala should be worn even during using toilets, bath, legal permitted sex with spouse, and in a house where death happened.

5. When you follow all these rules and die wearing tulasi mala, Yama dhoothas will not come near you and you will be taken by Vishnu dhoothas to vaikunta lokas.

6. If a person wears tulasi neck beads simply to imitate a Vaisnava but is not seriously trying to surrender to the lord and is not following regulative principles, he is an offender and he will not improve in spiritual service. So, it is advisable not to wear beads if one is not following four regulative principles.

ref: https://i.ytimg.com/vi/MkgipVrEUEk/maxresdefault.jpg

How many strands?

Tulasi mala is worn in one, two or three strands. If you are comfortable, you may wear three strands that shows your full surrender level. Even un-initiated devotees can wear three strands, no issues. (Some have doubt whether un-initiated devotees can wear three strands. But, anyone can wear three strands if he is following all disciplinary rules and chanting. Krishna sees surrender level only.)

How to wear?

First offer that mala in front of Lord Krishna keeping it in front of Lord’s picture and chant hare Krishna Maha Manthra atleast a few rounds in front of it. Then, wear it.

While wearing tulasi mala, though chanting hare Krishna and / or Guru Pranama Manthra is enough, you may chant the following manthra also:

1. First, if possible, the mala may be purified with panca-gavya and after that hare Krishna maha manthra should be recited . If you do not get pancha gavya, just reciting Hare Krishna Maha Manthra is enough.

2. After that, the gayatri mantra eight times.

3. Skanta Purana states the following:

Touching the mala with incense, worship with this “Sadyojata-mantra” with utmost devotion:

“Om sadyojatah prapadyami sadyojataya vai namo namah Bhave tave nadi bhave bhajeswamam bhavod-bhavaya namah”

4. After that, this prayer should be made, "Oh! Mala ! You are made of Tulsi and are dear to Vaisnavas . I wear you around my neck; you make me dear to Sri Krishna.”

'Ma' means 'me', 'La' means 'to give'. Oh Hari-Vallabhe ! You have given me to the Vaisnava devotees, hence you are known as mala .

Those Vaisnavas who pray in this manner and first offer the mala to Sri Krishna should then put them around ones neck and will attain the Lotus feet of Sri Vishnu."

5. Even wearing tulasi mala with just chanting of Hare Krishna Maha Manthra itself is enough because Hare Krishna maha Manthra is the Kaliyuga manthra that can uplift one to Krishna;s abode.

Padma Purana states: Either during morning ablutions, bathing, eating or at any state which is clean or unclean, Tulsi must be worn; this means mala should not be removed under any circumstance.

Shastras say: Tulsi mala should always be worn as yajna-sutra or like the sacred thread. Those who remove Tulsi mala even for a moment are considered to be Vishnu-drohi.

So, think and evaluate your standimg before starting to wear tulasi mala. If you are satisfied that you will follow all rules consistently for ever, wear mala and get the absolute mercy of Lord Krishna.

Hare Krishna.

Bhakti and Karma

If a person comes to Krishna bakthi and stops adding bad karma, will he be punished for past karma?

COUNSELLING:

A devotee (Name hidden by me) asked like this:

Hare Krishna. My question is if someone has done bad karma before coming to Krishna Consciousness and after that he takes KC very seriously,and tries to never commit mistakes done previously, do he will get reactions of bad karma after this life?

REPLY: 

Ref: http://www.spiritual-knowledge.net/articles/karma.php

My reply is: Not an immediate YES as clean chit, but, a conditional YES.

What condition?

I will repeat this thousand times in any forum: “Unless we desert all our material attachments, we can not get the suspension of the reactions of our negative karma, and we can not enter into the kingdom of Lord”

So, if we need to get the suspension of the reactions for all our past karma, we should do the following:

1. Chant Hare Krishna as much as possible and try to remain in the thoughts of Krishna all the time. Mechanical chanting rushed to complete the rounds will not help immediately, but, you need to wait till you come to the stage of sincere chanting and thoughts of Krishna.

2. Offer food to Lord and honour them only. Avoid karmic food from outside.

3. Surrender to a guru and offer your respects to him. Be sincere to follow the instructions given by a guru. If your guru is displeased, you can not get excuse from karma. Though you accept a diksha guru, unless you chant and follow all the devotional rules, you can not get excuse from karma and can not go back to Lord.

4. COMPULSORILY follow all the wonderful four regulative principles. If not, no excuse from past sins and can not go back to Lord with indiscipline.
5. Get as much blessings as possible from vaishnavas by offering all the respects and honours to every vaishnava. This will also redduce the severity of reactions of karma.

6. Visit Krishna temples as much as possible and associate more with vaishnavas and do possible services in the temple.

If you follow the above steps for a considerable period of time, say, few years, you should come to the stage of Prema. In this stage, you will see Krishna in everything and everyone and hence you will not have any material attachments. That means, you will not like to grab any material for your pleasure, but, you will use every material in the service of Krishna.

Since you have deserted your material attachments, the karma network can not give you any reactions because, only through the materials and material relations, the Karma network gives punishments and gifts. When we see everything as Krishna and work only for Krishna, then, karma network will be unable to give you any punishments. So, you will get excuse from all your past karma.

This is the reality. Material attachments is called CONTAMINATION or IMPURITY. So, we can not enter into the world of Krishna with contaminations/ impurities and pending karma.

So, everyone of us should aim for material detachments through more attachments with Krishna.

I request all of you to keep this post separately and read many times and store. Because, this is the real and ultimate advice to stop the reactions of our karma. Kindly do not expect any relaxations from this. Because karma network is very powerful and it requires sincere spiritual advancement to succeed this powerful karma network. Only the total surrender to krishna and His prema can do this.

Please keep this in mind and start to take steps for still more development in your spiritual sadhanas and realizations.

All the best.

ref: https://www.facebook.com/krishnaandbhagavadgita/posts/1233968133300927:0

मासिकपाळी का पाळावी ?

मासिकपाळी का पाळावी ?
विटाळ म्हणजे काय ?




जरूर वाचा.

नोपगच्छेत्प्रमत्तोsपि स्त्रियमार्तवदर्शने ।

समानशयनेचैव नशयीत तयासह ।। 4-40

रजसाभिप्लुतां नारीं नरस्य ह्युपगच्छतः ।

प्रज्ञातेजोबलं चक्षुरायुश्चैव प्रहीयते ।। 4-41

तां विवर्जयतस्तस्य रजसा समभिप्लुतां ।

प्रज्ञातेजोबलं चक्षुरायुश्चैव प्रवर्धते ।।

मासिकधर्म असताना स्त्रीजवळ जाऊ नये. तिच्या सह शयन करू नये.

जो कोणी मनुष्य रजस्वला स्त्रीच्या जवळ जातो त्याची बुद्धि, तेज, बल, दृष्टी आणि आयुष्य कमीकमी होते.

रजः स्राव होणाऱ्या स्त्रीपासून रजोदर्शन काळात जो दूर राहतो त्याची बुद्धि, तेज, बल, दृष्टी आणि आयुष्य वृद्धिंगत होते.

स्त्रियांच्या रजोदर्शनाचा ज्ञात असलेला प्राचीन उल्लेख म्हणजे कृष्ण यजुर्वेदाच्या तैत्तिरीय संहितेतील (२-५-१-१) आहे. त्याखेरीज श्रीमद्भागवत पुराणात (स्कंध ६-अध्याय ९ वा), स्कंदपुराण (माहेश्वर/केदार खंड अध्याय १६ वा ) तसेच मन्वादि स्मृतिकारांनी व चरक, वाग्भट (अष्टांगहृदय शारीरस्थान अ. १-श्लोक २३ ते २७) आदि आयुर्वेदाचार्यांनी सुद्धा रजोदर्शनाचा विचार केला आहे. महाभारतातील सभापर्वात वस्त्रहरणाचे वेळी द्रौपदी रजस्वला असल्याचे व म्हणून सभेत नेणे उचित नसल्याचे तिने स्वतःच सांगितले आहे. ( महाभारत सभापर्व .अ.६७-श्लोक ३२ गीताप्रेस प्रत)

धर्मकृत्याचे अगोदर योग्यवेळी यजमान व यजमानपत्नी तसेच धर्मकृत्याचे वेळी उपस्थित यजमानकुटुंबातील सदस्यांची शारीरिक व मानसिक शुचिर्भूततेची खात्री करणे व ती असल्यासच धर्मकृत्ये करणे (नसल्यास स्वधर्मशास्त्रोक्त अन्य पर्यायांचा वापर करणे ) अशा विचारांचे आपण पुरोहित अनुकरण करीत असल्यामुळे आधुनिक वैद्यकशास्त्रातील काही विचार सनातन धर्मशास्त्रास अनुकूल कसे आहेत ? , काही विचारात भेद का आहे ? व पर्यायाने सनातन धर्मशास्त्रात सुद्धा आधुनिक वैद्यकशास्त्रातील विचारच पण धर्माच्या अंगांनी कसे सांगितले आहेत हे सांगण्याचा हा प्रयत्न आहे. लोकांना आवडेल ते सांगण्यापेक्षा आवश्यक ते सांगणेच आमचा धर्म असल्याने आम्हाला ते केले पाहिजे.

धर्मशास्त्रात लिहिलेल्या संज्ञा शब्दार्थानुसारच समजल्यामुळे बरेच अनर्थ रूढ झाले, काही गैरसमज पसरले तर काही संकल्पना कालबाह्य समजल्या जाऊ लागल्या. ‘रजोदर्शन’ संकल्पनेचे वास्तवही तसेच आहे.

‘प्रथमेहनि चांडाली द्वितीये ब्रह्मघातिनी । तृतीये रजकी प्रोक्ता चतुर्थेहनि शुद्ध्यति ।।’ या पाराशरस्मृतीतल्या (७-२०)

श्लोकातील चांडाली, ब्रह्मघातिनी व रजकी पदाचे अनर्थ घेतल्याने स्मृतिकार स्त्रीद्वेष्टे होते असाच प्रचार करण्यात आला. वास्तविक ‘चडि उद्वेगे’ या धातूपासून चंड, चंडी,चीड,चाड असे शब्द सिद्ध होतात. रजोदर्शनाच्या पहिल्या दिवशी चिडचिड होणे आधुनिक वैद्यकशास्त्रास सुद्धा मान्य आहे. अशी चीड येणारी म्हणून ‘चांडाली’ या अर्थानी कधी विचारच केला गेला नाही. ब्रह्म शब्द ‘बृंह वृद्धौ’ धातूपासून सिद्ध होतो. वृद्धिसूचक बीजनिर्मिती होऊन गर्भधारणा न होणे हा अप्रत्यक्ष ब्रह्मघातच आहे. अशा स्वरुपात असणारी ती ‘ब्रह्मघातिनी’ असा आशय आहे. हे न समजल्यामुळे मोठाच अनर्थ उद्भवला आहे. रजकी शब्दाचा प्रचलित अर्थ आहे धोबीण. अर्थात स्वच्छ करणारी अशा अर्थानेच तो वापरला आहे. त्यांना अन्य ज्ञातीचा स्त्रीसूचक शब्दही वापरता आला असता, पण धोबीण शब्दच का वापरला ? शरीर हे वस्त्राप्रमाणे असल्याचे गीताशास्त्र सांगते आहे. (‘वासांसि जीर्णानि यथा विहाय नवानि गृण्हाति नरोपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ।। २-२२) आधुनिक वैद्यकानुसार रजोदर्शन काळात स्त्रीच्या गर्भाशयातील अंतःस्थ त्वचा गर्भधारणा न झाल्यास शरीराच्या बाहेर फेकून दिली जाते. वस्त्रास चिकटलेला अनावश्यक व त्रासदायक ठरू शकणारा घटक स्वच्छ, शुद्ध करण्याचे काम जसे धोबीण करीत असते तसेच काम तेवढ्यापुरते रजोदृष्ट स्त्री करीत असल्यामुळे तिला रजोदृष्ट स्त्रीची उपमा दिली आहे . हा गूढार्थ लक्ष्यात घेतल्यास गैरसमज नाहीसे होऊ शकतात.

जसे मलमूत्रविसर्जन करणाऱ्यास तेवढ्यापुरते स्पर्शास, अन्नसंस्कारास, यज्ञास निषिद्ध समजले जाते पण त्या अवस्थेतून शास्त्रानुसार शुद्ध झाल्यावर पुन्हा स्पर्शास, अन्नसंस्कारास,यज्ञास पूर्ववत अधिकार प्राप्त होतो हे सुद्धा वास्तव आहे. रजःस्राव हा सुद्धा एक मलच आहे पण तो केवळ स्त्रियांकडूनच होत असतो म्हणून तो स्त्रीशरीरविशेष आहे. मलास विरोध केल्याने तो मल शरीराच्या नियमाने पुनः रक्तात जातो व व असह्य वेदना निर्माण करतो. वेग आला की शांतपणे त्याला त्याच्या मार्गाने निघून जाण्यास मदत केली पाहिजे. ‘रसादेव स्त्रियाः रक्तं रज संज्ञं प्रवर्तते । एतत्प्रकृत अपानस्य कार्यम् ।।’ या ‘मल’ उपमेतील एक न्यून,त्रुटी अथवा मर्यादा लक्ष्यात घेतली पाहिजे ती म्हणजे मलमूत्रविसर्जन केवळ स्त्रियांकडून होत नाही तर पुरुषांकडूनही होते. ते जन्मापासून मृत्यूपर्यंत चालू असते. परंतु, मलमूत्रविसर्जन प्रक्रिया करणाऱ्यास विशिष्ट स्थानी जाऊनच ती प्रक्रिया करावी लागते. सर्वांसमक्ष ती करता येत नाही. मलमूत्रविसर्जन प्रक्रिया विशिष्ट ठिकाणी करणेच योग्य तर रजोदृष्ट स्त्रीनेही घरातील सदस्यांपासून वेगळ्या, एकांत जागी बसणे अयोग्य कसे ? खात पीत असताना मलमूत्रविसर्जन केले जात नाही तसेच नेहमीचे श्रमाचे काम करतानाही मलमूत्रविसर्जन केले जात नाही. सहकाऱ्यांशी गप्पा मारत, कार्यालयातील ज्येष्ठांबरोबर चर्चा करताना मलमूत्रविसर्जन केले जात नाही व अशा प्रकारचे नियम आधुनिक वैद्यक तसेच नीतिशास्त्रासही मान्य असताना रजोदर्शनाचे काळात पूर्वोक्त व देवपूजेसारखी पवित्र कृत्ये करणे अशास्त्रीय नाही हे म्हणणे आधुनिक वैद्यकशास्त्रानुसार तरी योग्य कसे ठरेल ?

अर्थात ते अयोग्यच समजणे इष्ट. हे सत्य समजल्यावर अशा स्त्रीस केवळ रजोदर्शनाच्या कारणाने घृणास्पद वागणूक देणे अयोग्य आहे हे सुलभतेने समजू शकते. हे समजाविणे आधुनिक वैद्यांचे (डॉक्टर्सचे) जसे कर्तव्य आहे तसेच कर्मकांडाशी संबंधित आम्हा पुरोहितांचे सुद्धा आहे.

रजोदृष्ट स्त्रीच्या सहवासाचा, सावलीचा पशू,पक्षी,वनस्पती यांचेवर काय परिणाम होतो हे सुद्धा अभ्यासले पाहिजे. शेतकी अथवा वनस्पतीशास्त्राचे तज्ज्ञ, माळी, शेतकरी हे “ वाईट परिणाम होतो ” असे म्हणतात. रजोदर्शनकाळात स्त्रीने केलेला स्वयंपाक कुत्रे देखिल खात नाहीत असे म्हणतात. तिच्या ऑरा (शरीराभोवती असणाऱ्या वलया)मध्ये सुद्धा दोष जाणवतात. अमेरिकेतील डॉ. जॉन्सन यांनी मासिक पाळीत गुलाबांच्या फुलांना स्पर्श केल्यामुळे ती कोमेजल्याचे मान्य केले होते. पशुवैद्यकानुसार स्त्रीपशूंना सुद्धा असे रजोदर्शन असते का ? असल्यास त्या काळातील गायी,म्हशींचे दुधात काही वेगळे घटक आढळतात का ? असे संशोधन प्रसिद्ध केल्यास तुलनात्मक अभ्यासाने विचार केला जाऊ शकतो. नदीला सुद्धा रजोदोष सांगितला आहे. कर्क व सिंह या संक्रांतीमध्ये सर्व नद्या रजस्वला होतात. (निर्णयसिंधू मराठी भाषांतर - कृष्णशास्त्री नवरे पृष्ठ ११० ) याचाही विचार भूगर्भशास्त्रज्ञ व जलतज्ज्ञ करतील का ?
पाश्चात्य संशोधकांमध्ये नारीशास्त्रज्ञ वेल्डे, ऑस्ट्रियन शास्त्रज्ञ प्रो.शिक यांनी या विषयावर बरेच संशोधन केले आहे. प्रो.शिक सांगतात, “ विटाळशीच्या हातातील फुलांवर नारंगी रेषा येतात. २४ तासानंतर पाकळ्या झाडून जातात. विटाळाच्या पहिल्या दिवशी परिणाम प्रखर असतो. पुढे कमी होत जातो. चौथ्या दिवशी अजिबात नसतो. विटाळात मेनो-टॉक्सीन हे विष असते. हे जे विष आहे ते विटाळशीच्या काखेतील घामात, कानाच्या लोंबत्या भागातील रक्तातील द्रव्यात (सिरम) लालधातुकणात (R.B.C.) आढळते, ते मेनो-टॉक्सीन विष प्रयोगशाळेतल्या रबरी हातमोजातूनहि ग्रासते.” शिक यांच्या प्रयोगाचे व प्रतिपादनाचे समर्थन मॅश, लुबीन, लामार्ड अशा शास्त्रज्ञांनी केले आहे. वेडले या लेखकाचे ‘आदर्श वैवाहिक जीवन’ , एलीसचे ‘कायमानसाचा अभ्यास’ , प्लॉस व वाल्डेर्स यांचे ‘ नारी’ ही (इंग्रजी) पुस्तके जिज्ञासूंनी अवश्य वाचावीत. वेडले लिहितो, “ विटाळशी स्त्री विलक्षण क्षुब्ध असते. तिच्या रक्तप्रवाहात Auto Intoxication (self poisoning of the system) असते. या संदर्भात शास्त्रज्ञ गोंधळलेले आहेत. अजून त्यांना हे तंत्र काही उलगडलेले नाही.”

लॉरेट या नारीशास्त्रज्ञाने “ मासिक विटाळाच्या काळात स्त्रियांच्या अंगांगातून वीजप्रवाह सुरु झाल्यासारखे वाटून अंगाला कपडे चिकटतात, तंतुवादिनी स्त्रीची बोटे तंतुंवरून सारखी निसटतात, काच आपोआप फुटते, घड्याळ बंद पडते ” अशी निरीक्षणे नोंदविली आहेत. एलीस हा शास्त्रज्ञ म्हणतो, “ पुष्पिणी (विटाळशी) स्त्रिया दूषित असतात. त्या कोणत्या तरी दुष्ट शक्तींनी भारलेल्या असतात. पिशाच्चादि योनीतले जीव त्या देहात प्रविष्ट होतात.” विटाळशीचे रक्त सुद्धा दूषित असते. त्याचा उपयोग अभिचार कर्माकरिता केला जातो. एलिक म्हणतो, “ साखरेच्या कारखान्यात विटाळशी स्त्रियांना बंदी आहे कारण, साखर काळी पडते, अफू अति कडू होते, उग्र होते. एडनर म्हणतो, “ मासिक पाळी म्हणजे स्त्रीशरीर धुवून टाकून सगळे विषमय पदार्थ बाहेर फेकण्याचा निसर्ग.” O. W. Smith हा शास्त्रज्ञ सांगतो, “ इस्ट्रीन व इस्ट्राडिऑल यांचे oxidative decomposition विघटन होते. त्यापासून दूषित विषारी रक्त बनते. या विटाळाच्या दूषित द्रव्यांचा मेंदूवर जबर परिणाम होतो. याला मेनोटॉक्सीन असे म्हणतात. अशा विटाळशी स्त्रीचे बाह्य वस्तूंपासून रक्षण अटळ ठरते.” कुत्रा हा तीव्र संवेदनेचा व अत्यंत कामलंपट प्राणी आहे. वेल्डे सांगतो, “ कुत्र्याची तीक्ष्ण नजर विटाळशी स्त्रीला भयभीत करते. विटाळाच्या काळात स्त्रीच्या ठिकाणी कामवासना जबर असते.” पिशाच्चादि वर्णने जरी अतिशयोक्ति वाटली तरी तद्वत् आचरण असा तिथे अर्थ केल्यास आशय लक्ष्यात येऊ शकतो. पाश्चात्यांना ही संकल्पना त्या मानाने नवीन असल्याने हे संशोधन गेल्या शतकाच्या उत्तरार्धानंतर सुरु झाले त्यांचे निष्कर्ष, प्रगति होण्यास अजून काही काळ जावा लागेल. त्यानी सांगितले की मग आपल्या देशातले लोक आमच्याकडे हे अगोदरच सांगितलेले आहे असे म्हणू लागतील.

आपला मोबाईल हँडसेट अथवा संगणक यामधील घातक घटक म्हणजे व्हायरस इ. वेळच्या वेळी काढले नाही तर मोबाईल अथवा संगणक मंदगतीने कार्य करायला लागून कालांतराने अकार्यक्षम ठरतो. हे टाळण्याकरिता जसे आपण फॉरमॅट/क्लीन करत असतो. दुचाकी अथवा चारचाकी ठराविक कालानंतर सर्विसिंग करून घेतो व ते करत असताना त्या उपकरणाचा अन्यत्र वापर करत नाही. त्या वेळी आपण जरी त्या गोष्टी वापरत नसलो तरी त्यांना हीन, तुच्छ, कमी समजत नाही तर शुद्धिप्रक्रियेचाच तो एक भाग समजतो. निर्जीव गोष्टींना एवढे समजून घेणारे आपण एका सजीव स्त्रीला समजू शकलो नाही व रजोदर्शनासारख्या कारणांमुळे तिला हीन, कमी लेखू लागलो तर. आपल्यासारखे मूर्ख आपणच ठरू. मनूजींनी 5-108 मध्ये मलाची शुद्धि माती आणि जलानी, वेगामुळे नदीची, मासिक धर्मामुळे स्त्रीच्या चित्ताची व संन्यासामुळे द्विजोत्तम म्हणजे ब्राह्मण शुद्ध होतो असे सांगितले आहे.

Ref: https://www.facebook.com/shubhvaastu/?hc_ref=NEWSFEED

what to learn from Bhagawat Geeta

Understanding the context is important than memorizing the verses. The Bhagavad Gita is not math or science, that said, here is a brief introduction of the same….

The Bhagavad is not a holy book that belongs to any one individual, caste, group, school, sect, nation or time. It is rather a scripture for the entire world and for all times. It is for all, for every nation, for every race, and for every man and woman, whatever be their spiritual level and capacity.

Its universality makes the Gita unique among the eminent sacred works of the entire world. The Gita is that touchstone that vindicates the substance of truth.

Almost all holy books abound in provisions for worldly life and sustenance, and also in directives for religious rites and ceremonies. There are also introduced into them-in order to make them more attractive-sensational and even dreadful accounts of what ought or ought not to be done.

It is so unfortunate that people blindly accept all these superficial matters as the ‘essence’ of dharm, forgetting that regulations and modes of worship that have been laid down for the conduct and sustenance of physical life are bound to undergo change with place, time, and situation.This really is behind all our communal and religious disharmony.

The uniqueness of the Gita is that it rises above temporal questions and reveals the dynamic way by which man may achieve perfection of the Self and final absolution. There is not a single verse in the whole composition that is concerned with sustenance of physical life.

On the contrary, each verse of the Gita demands of its disciples that they equip themselves and get ready for the inner war-the discipline of worship and meditation.

Bhagavad Gita is concerned exclusively with demonstrating the way by which the Soul may attain to the immortal state after which there are no shackles of birth and death.

Instead of providing skills needed for the sustenance of worldly, mortal life, the Gita instructs its votaries in the art and discipline that will surely bring them victory in the battle of life.

The war the Bhagavad Gita portrays is not the physical, worldly war that is fought with deadly weapons, and in which no conquest is ever of a permanent character. The war of the Gita is the clash of innate properties and inclinations, the symbolic representation of which as ‘war’ has been a time-honoured literary tradition.

Hence it is call of present difficult time to dive deep in metaphysical depth of spiritual ocean of Bhagavad Gita and explore it's divine wisdom for eternal peace of entire mankind through out the globe.

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“UNIFORM DHARM PRINCIPLES” Through Metaphysical Vision Of Bhagavad Gita By Lord Krishn….!!!

1. EVERY ONE IS CHILD OF GOD:

“The immortal soul in the body is a part of mine and it is HE who draws the five senses and the sixth the mind that dwell in nature.”
( Bhagavad Gita, Chapter 15, Verse Seven)

All human beings are children of God.

2. PURPOSE OF THE HUMAN BODY :

“It hardly needs saying that since pious Brahmin and royal sages (rajarshi)
attain to salvation, you should always engage in my worship
after getting the rare human body which is naturally afflicted
with pain and suffering and is ephemeral too.”
(Bhagavad Gita, Chapter Nine, Verse 33)

The right for such worship is granted to all those in a human body.

3. ONLY TWO KINDS IN HUMAN BEINGS :

“There are in the world, O’Parth,
two kinds of beings, the pious,
on whom I have already dwelt at length,
and the devilish of whom you will now hear from me.
(Bhagavad Gita, Chapter 16, Verse Six)

There are only two types of human beings, the’Dev’ (divine) of whom the heart is dominated by the noble traits, and the’Asur’ (devil) whose evil traits dominate the hearts. In this entire creation, there are no other types of human beings.

4. FULFILMENT OF EVERY DESIRE THROUGH GOD :

“Men who do pious deeds enjoined by the three Ved,
who have tasted nectar and freed themselves from sin,
and who wish for heavenly existence through worshiping me by Yagya,
go to heaven (Indralok), and enjoy godly pleasures
as a reward for their virtuous acts.”
(Bhagavad Gita, Chapter Nine, Verse 20)

“Through worshiping me, people aspire to reach the heaven and I grant it to them. Therefore, everything can be easily attained through the grace of Supreme Being.”

5. ELIMINATION OF EVERY SIN BY TAKING REFUGE IN THE 
SUPREME BEING :

“ Even if you are the most heinous sinner,
the ark of knowledge will carry you safely across all evils.”
(Bhagavad Gita, Chapter Four, Verse 36)

Even the worst of all sinners can undoubtedly gain access to the Supreme Being by using the boat of wisdom.

6. KNOWLEDGE :

“Constantly resting in the awareness of God is called adhyatmy
and the perception of the Supreme Spirit who is
the end of realization of truth are all knowledge
and whatever is contrary to them is ignorance.”
(Bhagavad Gita, Chapter 13, Verse 11)

Dedication to the wisdom of the Supreme Soul, and the direct perception of Eternal Wisdom, which is the manifestation of the Supreme Soul, constitute the components of the real wisdom. Any thing, other than these is ignorance. Thus direct perception of God is wisdom.

7. EVERYONE IS ENTITLED TO WORSHIP :

“Even if a man of the most depraved conduct worships me incessantly,
he is worthy of being regarded as a saint
because he is a man of true resolve.
Thus he soon becomes pious and achieves eternal peace,
and so, 0 Son of Kunti, you should know beyond any doubt
that my worshiper is never destroyed.”
(Bhagavad Gita, Chapter Nine, Verse Thirty-Thirty one)

A great sinner even, if worships ME with one pointedness and single mindedness shall be transformed into a noble soul and shall attain the everlasting peace within. Therefore, a noble soul is the one who has dedicated himself to the Supreme Being.

8. EVERLASTING SEED IN DIVINE PATH :

“Since selfless action neither wears out the seed
from which it sprang nor has any adverse consequence,
even a partial observance of this dharm liberates one
from the dire terror of repeated birth and death.”
(Bhagavad Gita, Chapter Two, Verse 40)

Even a small amount of action performed with a goal of self realization shall elevate the seeker from the terrible fear of birth and death cycles. The seed that is sown in the divine path is never lost.

9. THE ABODE OF THE SUPREME BEING:

“Propelling all living things that bestride a body
which is but a contrivance by his maya,
O Arjun, God abides in the hearts of all beings.
Seek refuge with all your heart, O Bharat,
in that God by whose grace you will attain to repose
and the everlasting, ultimate bliss.”
(Bhagavad Gita, Chapter 18, Verse 61- 62)

God resides within the heart of every living being. Therefore, one must surrender himself totally to this Supreme Being with complete detachment. Through His compassion, one shall attain the ultimate bliss.

10. YAGYA:

“Yet other Yogi offer the functions of their senses
and operations of their life breaths to the fire of Yog (self control)
kindled by knowledge. As some offer their exhalation to inhalation,
others offer their inhaled breath to the exhaled breath,
while yet others practise serenity of breath by regulating
their incoming and outgoing breath.”
(Bhagavad Gita, Chapter Four, Verse 27-29)

The entire activities of the sense organs and mental turmoils are offered as oblations to the soul that is illuminated by wisdom, into the fire of yog. Meditators, on the self, sacrifice the vital air to apan and similarly apan to pran. Going even higher than this, a Yogi restrain all life forces and take refuge in the regulation of breath (pranayam). The procedure of such practices is Yagya. To perform this action is “ORDAINED ACTION”i.e. Karm.

11. KARM:

The sacrifice of the vital air to Apan and similarly Apan to Pran and the restraint of inhalation and exhalation of breath is named as Karm. Karm signifies worship or contemplation.
The system of practice of Yog is known as Yagya.
(Bhagavad Gita, Chapter Four, Verse 32)

VIKARM:

Vikarm means that karm which is not obligatory but which is undertaken for the help and guidance of those who are left behind. After the final attainment, the sage becomes free from the performance of karm. Such self-attained, self-realised sages neither gain nor lose anything by performing the karm. After the attainment of this state whatever they do is immaculate. Such a karm is called vikarm.
(Bhagavad Gita, Chapter Four, Verse 17)

12. PERFORMER OF YAGYA :

“O the best of Kuru, the yogi who have tasted the nectar
flowing from Yagya attain to the eternal Supreme God,
but how can the next life of men bereft of Yagya be happy,
when even their life in this world is miserable?”
(Bhagavad Gita, Chapter Four, Verse 31)

For people, who do not possess the attitude of yagya, it is very difficult to obtain human form in the transmigratory existence. Therefore, everyone in a human body is entitled to perform Worshipful Meditation (Yagya).

13. GOD CAN BE SEEN :
“O Arjun! a man of great penance, a worshiper can know
this form of mine directly, acquire its essence,
and even become one with it by a total and unswearing dedication.”
(Bhagavad Gita, Chapter 11, Verse 54)

It is easy to see Him face to face, know Him and even gain entry into Him through intense devotion.

“Only a seer views the soul as a marvel,
another one describes him as a marvel,
and yet another hears him as a marvel,
while there are some who hear him and yet know Him not.”
(Bhagavad Gita, Chapter Two, Verse 29)

An enlightened sage could see this SOUL as a rare wonder.This is direct perception.

14. SOUL IS ETERNAL AND TRUE :

“The Self, which cannot be pierced or burnt or made wet
or faded, is uninterrupted, all pervasive, constant,
immovable and eternal.”
(Bhagavad Gita, Chapter Two, Verse 24)

Soul alone is true. Soul alone is eternal.

15. BRAHMA (god of creation) AND HIS CREATIONS ARE MORTAL :

“All the worlds from Brahmlok downwards are, O Arjun,
of a recurrent character, but, O son of Kunti,
the soul which realizes me is not born again.”
(Bhagavad Gita, Chapter Eight, Verse 16)

Brahma and his creations, dev and demons are full of grief, momentary and mortal.

16. WORSHIP OF OTHER GODS :

“Driven by the properties of their nature,
they who fall from knowledge desire worldly pleasures
and in imitation of the prevailing customs,
worship other gods instead of one single God.”
(Bhagavad Gita, Chapter 7, Verse 20)

Those whose intellect has been robbed through enjoyment of worldly comforts, such foolish persons tend to worship other gods than the Supreme Being.

“Although even covetous devotees indeed worship me
in worshiping other gods, their worship is against
the ordained provisions and therefore enveloped by ignorance.”
( Bhagavad Gita, Chapter Nine, Verse 23)

Those who worship other gods, are worshiping Supreme Being under influence of ignorance and their efforts go in vain.

RELINQUISHMENT OF SCRIPTURAL PROCESS :

“While the virtuous worship gods and the impassioned
and morally blind worship yaksh and demons,
they who are blinded by ignorance worship ghosts and nature-spirits.’’
(Bhagavad Gita, Chapter 17, Verse Four)

Those who are of sattvic nature worship gods when they quit the scriptural path; persons of rajas nature worship yaksha, rakshas, and persons of tamas nature worship ghosts and goblins.

“Mark you that they who undergo terrible self mortification
without spiritual sanction and are afflicted with hypocrisy and arrogance
besides lust, attachment, and vanity of power and who wear out not only
the elements that constitute their bodies but also me
who dwells in their souls are ignorant men with evil disposition.”
(Bhagavad Gita, Chapter 17, Verse Five- Six)

Even people with virtuousness tend to worship other gods. However, you must know that such persons too are devilish in nature.

17. THE IGNOBLE :

“I forever condemn these abhorring, degraded, and cruel persons,
the most abject, among mankind, to demoniacal births.’’
(Bhagavad Gita, Chapter 16, Verse 19)

Those who, after forsaking the prescribed way of performing Yagya, adopt ways without scriptural sanction, are cruel, sinful and ignoble among the human beings.

18. ORDAINED PROCEDURE :

“He who departs from the body intoning OM,
which is GOD in word, and remembering me, attains to salvation.’’
(Bhagavad Gita, Chapter 8, Verse 13)

The intoning of OM, which is the synonym for eternal Brahm and remembering only the sole Supreme Being in worshipful meditation is the guidance of the enlightened sage.

19. SCRIPTURE :
“I have thus instructed you, the sinless, in the most subtle of all knowledge because, O Bharat, by knowing its essence a man gains wisdom and accomplishes all his tasks.’’
(Bhagavad Gita, Chapter 15, Verse 20)

GEETA IS SCRIPTURE :

“So scripture is the authority on what ought
and ought not to be done,
and having learnt that you have the ability to act according
to the provisions laid down by the scripture.’’
(Bhagavad Gita, Chapter 16, Verse 24)

Scripture is only a base to take perfect decision in case of performance or avoidance of DUTY. Hence one should act as per prescribed task elaborated in Bhagavad Gita.

20. DHARM :

“Grieve not, for I shall free you from all sins
if you abandon all other obligations (dharm)
and seek refuge in me alone.’’
(Bhagavad Gita, Chapter 18, Verse 66)

After giving up all the confusing ups and downs, and interpretations (he who shall take refuge in ME, means who shall completely surrender to the sole Supreme Being), the ordained action to achieve ultimate bliss is the real conduct of DHARM
(Bhagavad Gita, Chapter 2, Verse 40)
and even if man of the most depraved conduct if performs, is worthy of being regarded as a Saint.
(Bhagavad Gita, Chapter Nine, Verse 30)

21. WHOM TO APPROACH TO KNOW REAL DHARM :

“For I am the one in whom the eternal GOD, immortal life,
the imperishable Dharm, and the ultimate bliss all abide.’’
(Bhagavad Gita, Chapter 14, Verse 27)

He is the dwelling of the immortal GOD, of everlasting life,
of eternal DHARM and of the unblemished pure joy
of attaining the Supreme goal.

In other words, a GOD-attained saint, an enlightened GURU is this bliss, personified.

THE TRUE ESSENCES OF ALL THE RELIGIONS IN WORLD ARE ECHOS OF GITA.

Source: World Eternal Peace Mission Through Metaphysical Vision Of Bhagavad Gita

ref: https://www.quora.com/How-do-I-learn-the-Bhagavad-Gita-verses

The Ill Effects Of taking Aprasad (Non-offered Food)

By Kesava Krsna Dasa

We all know about avoiding prohibited foods, but may not know why, or what effects they produce. Becoming aware of such bad effects will cause us to think extra before eating more “delicious” sin.

We understand that there are difficulties faced by certain householders, especially if both husband and wife work, or are being surrounded by indifferent family members. Whatever the situation, it is worth trying to place oneself in an advantageous eating situation with what “little time” we have.

“Let’s not get fanatical now!” One may protest. “Not all of us are living in the temple, and have the luxury of daily maha-prasadam or temple prasada. Eating out is a necessity sometimes, even if I do not like to do so. At least I choose the places I buy from carefully.”

We usually hear arguments like, “I am eating or buying from a “mode of goodness” outlet.” Such places are deemed “spiritual,” “trustworthy,” or “favourable.” With further analysis on this, we could be in for a rude awakening. These “beneficial” outlets can be more dangerous than we ever thought.

STOLEN GOODS

Quite often certain spiritual practitioners think that “paying” the price for certain foodstuffs will “purify” the food items brought, even if the food was cooked by non-devotees. Is this true? Others will reason that, “My dear Lord Krishna will understand.”

In the 3rd chapter of Bhagavad-Gita As It Is we should have learned that when people in general eat foods not first offered to the demigods or Krishna, it is an act of theft. One eats only sin. The paying to purify argument has little validity here, because first of all, one will be buying food items not intended for Krishna’s pleasure. One will purchase only stolen goods.

Can we offer the same stolen goods back to Krishna again? Was there any love and devotion used during the food preparations? Srila Prabhupada writes in his purport to (BG 9.26); “Without the basic principle of Bhakti, nothing can induce the Lord to agree to accept anything from anyone.”

Considering that one may be very hungry, and hoping for the Lord’s understanding, will Krishna still accept one’s offering of Bhakti in offering stolen goods? Then we have to see how essential this offering was. Was there ever a little time to prepare and make something beforehand the proper way, before having to buy sinful food? All these ifs and buts weigh up in our overall mood of offering sinful foods.

Since sin means to oppose the will and desires of the Lord, we can only imagine to what extent the sellers of sinful foodstuffs are infested with all of its corollaries. However delicious or wholesome their foods are, they are still infected with, “Wow” jiva-aparadhas, “Far out” nama-aparadhas, “Delightful” lust, “You gotta try this” anger, and “Sublime” greed.

The effects on the consciousness can be immediate or delayed. But habitual eating of bhoga can complicate matters for any devotee, even to the point of deciding whether Krishna consciousness is the goal in life. “…their every mouthful is simply deepening their involvement in the complexities of material nature.” (BG 9.26 purport)

TRUSTWORTHY AND SATTVIC SOURCES

We may have our friendly contacts, and concerned, loving family members that have our best interests at heart. Relying on them for our meals we think nothing of any ill-intent towards us. If invited for a “vegetarian dinner,” we’ll go and visit. After all, we hate to offend our hosts by declining their welcome. We’ll also buy the usual “pure vegetarian” take-aways from sattvic outlets.

The effects of eating food cooked or prepared by well-meaning people could be more subtle and dangerous than eating grossly sinful foods. Many of these “mode of goodness” people harbour insidious, impersonalist or mayavadi concepts. During their own preparations they will probably offer the food to some human being they consider as the source of all avataras – svayam-bhagavan, or they will impose their nihilistic or “God has no senses” thoughts, all for our benefit, of course.

These people are sometimes affiliated with a parampara that goes back perhaps one or two hundred years, founded by someone who has since assumed God status. Though very popular, their offerings certainly pollute the consciousness of aspiring Bhaktas. Their “all paths lead to one” sentiments are ingrained with Nama-aparadhas. Belonging to a New-age group can express fanciful blends of home-made faiths.

For instance, we sometimes see calendars with a God human founder in the centre, surrounded by various incarnations of Krishna. By seeing such calendars one looks at the 2nd offence to the holy name. Let alone Demigods not being equated with or being greater than God, but mere humans are depicted with a greatest role – that of God Himself. Will their foods not affect us? “…therefore, on principle one should not accept charity from the mayavadis and atheists.” (NOI text 4 purport)

By accepting or buying foods from such people based on intimate trust, is discouraged: “…for by such intimate intermingling we may become affected by their atheistic mentality…” (NOI text 4 purport) And since such people are generally indifferent, and see Bhakti as just another pious deed, they are also guilty of another offence to the holy name.

THE INSIDIOUS EFFECTS

The word insidious is used because we cannot always tell what “hit” or affects us when we are trying to chant japa, or to concentrate while reading and hearing. Sometimes our power of recollecting essential scriptural information when preaching or memorising, is compromised. But we can categorise the effects as gross and subtle.

Those who are not accustomed to eating “karmi” food will notice some immediate effects. One will notice the bland and emptiness of the contents; nothing compares with Sri Krishna prasadam made with love and devotion. On eating such food, a feeling of nausea can arise, and a general “yucky!” feeling.

Common reports of bad dreams, and other certain symptoms practitioners are embarrassed to reveal, are the lusty desires that come unsought. These symptoms should remain distinct from cases where, living in a temple and subsisting on prasadam alone, one entertains lusty desires by wilful desire.

“Sri Chaitanya has also warned…”By eating food prepared by worldly people, one’s mind becomes wicked.” (NOI text 4 purport) When the mind is infested with dirtiness, this will likely slow our devotional tempo: “At the present moment people are manda, very slow. They do not take this Krishna consciousness movement very seriously…” (Teachings Of Lord Kapila, Ch. 10) Srila Prabhupada writes this in context of the word “bhoga,” which means, sense gratification.

Referring to the Bhagavad-Gita verse 2.44, we read this: “Those who are overly attached to opulence and sense gratification cannot understand spiritual life; they are very slow to take to it.” (TLK Ch. 10) Perhaps if we are taking Krishna consciousness casually, despite the onset of old-age, our intake of bhoga is the cause. This has the ability to downgrade the importance, or urgency of spreading Krishna consciousness. In fact, bhoga can bewilder us.

This casual attitude can be compared to being concealed with the smoke of partial Krishna consciousness. (BG 3.38) But, “Bhakti is never casual.” Srila Prabhupada states: “It is direct activity in service to the Absolute Truth.” (BG 9.26 purport) Here is further evidence: “One who eats sin…cannot execute perfect yoga.” (BG 6.16 purport) We all know that yoga is Bhakti-yoga.

Whereas a devotee will feel certain immediate effects of consuming bhoga, a casual attitude will less likely feel or experience many symptoms, because persistent eating of wicked food does not help to distinguish very clearly. Eating prohibited food clouds our thinking and dulls the brain. It is not just hot milk that helps build finer brain tissue for understanding transcendental subject matter.

The main substance that enables clear thinking must be spiritual – prasadam. Because it is free from duality there is less interference with our desired concentration and determination. “But preparing nice, simple vegetable dishes, offering them to the picture or deity of Lord Krishna, and bowing down and praying for Him to accept such a humble offering enables one to advance steadily in life, to purify the body, and to create fine brain tissue which will lead to clear thinking.” (BG 9.26 purport)

With clear thinking we should be able to understand more by becoming clearer recipients of mercy, without the dirt of wickedness blocking the way. Moderation is still required to appreciate the value of prasada. Indeed our bodies and minds need not just foodstuff, but living food. Only prasada can be said to be alive. “The purpose of food is to…purify the mind,” (BG 17.10 purport) and to, “Purify one’s existence.” (BG 17.8) After all, Krishna is, “In living beings I am the living force.” (BG 10.22)

Feeling infected one may seek some solutions, like attending a japa workshop. If the fire of the experience dampens the taste for “karmi” food then it is worthwhile. If one returns to eating the old favourites then it is like dousing the fizzling flames with the ice-cream of dark-night withdrawal. It might sound harsh, but our implication in this theft, or loving aparadhas, will always check our real devotional happiness and progress.

If for some reason or other we always wonder why we cannot seem to attain a state of blissfulness, or genuine relish in Bhakti, it could simply be the food we are eating. “…Bhakti or devotional service is the only means to approach Krishna. No other condition, such as becoming a brahmana, a learned scholar, a very rich man or a great philosopher, can induce Krishna to accept some offering.” (BG 9.26 purport)

Here is a list of some effects of eating bhoga:

(1)Makes the mind wicked.
(2)Causes bewilderment.
(3)Destroys clear thinking.
(4)Causes lust.
(5)Dampens the enthusiasm for devotional service.
(6)Creates material desires.
(7)Causes atheism.
(8)Creates impersonal or mayavadi thoughts.
(9)Causes one to commit vaisnava aparadha.
(10)Causes one to commit Nama-aparadha.
(11)Cause indifference to Bhakti.
(12)Causes one to be inattentive while chanting.
(13)Clouds fine memory.
(14)Dulls the brain.
(15)Breaks our concentration.
(16)Makes one less serious in devotion.
(17)Causes loss of faith.
(18)Makes one casual in the matter of devotion.

With a list as long as this we can see how the dangers of eating the wrong foods cannot be underestimated.

Your servant, Kesava Krsna Dasa – GRS.

Ref: http://www.dandavats.com/?p=8562