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

Advaita and ISKCON

Firstly I must say neither Srila Prabhupada nor any of the ISKCON devotees or any of the Four Vaishnava Sampradayas (Sri,Brahma,Rudra,Kumara -  Srila Prabhupada is the 32nd Acharya in the Brahma-Madhva-Gaudiya Sampradaya) have anything against Sripada Shankaracharya. He is a spiritual master and he is the incarnation of Lord Shiva who I suppose has been described very nicely by Deepesh Baghel. In fact we are extremely obliged to him because of his mercy only atheism has departed and Vedic Principles were restored to its original glory after Lord Buddha's advent.

Sri Chaitanya Mahaprabhu confirms that Sri Sankara is only following Lord Vishnu's order(Quoted from Sri Chaitanya Charitamrita Adi Lila 7.110:

Lord Shiva is explicitly ordered by Lord Vishnu as you will see in the below verses I quote to promote the philosophy(i.e. Advaita Vedanta) for a very specific and special purpose.

TRANSLATION
“[Addressing Lord Siva, the Supreme Personality of Godhead said:] ‘Please make the general populace averse to Me by imagining your own interpretation of the Vedas. Also, cover Me in such a way that people will take more interest in advancing material civilization just to propagate a population bereft of spiritual knowledge.’

- Padma Purana, Uttara-khanda (62.31).

Actual Reference: PadmaPuran, Uttara Khanda, 71 Chapter 107th Verse 


Also, in the Varaha Purana Lord Visnu instructs Siva saying:

esa moham srjamy asu yo janan mohayisyati
tvam ca rudra maha-baho moha-sastrani karaya

O mighty-armed Siva, please write books filled with lies, and thus bewilder the people.

atathyani vitathyani darsayasva maha-bhuja
prakasam kuru catmanam aprakasam ca mam kuru

O mighty-armed one, please preach a collection of lies. Place yourself in the
forefront,and conceal Me.

[Lord Vishnu addresses  Lord Shiva]: “In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them.”

- Shiva Purana

The only problem is the philosophy is not suitable for God-realization and will mislead one.

Issue One : Misinterpretation of Vedic Literature - Mukhya Vritti vs Gauna Vritti

Now naturally comes a question why did he do so. I quote from Padma Purana where Lord Shiva explains the entire scene to Mother Parvati:

“The Mayavada philosophy,” Lord Shiva informed his wife Parvati, “is impious [asac chastra]. It is covered Buddhism. My dear Parvati, in Kali-yuga I assume the form of a brahmana and teach this imagined Mayavada philosophy. In order to cheat the atheists, I describe the Supreme Personality of Godhead to be without form and without qualities. Similarly, in explaining Vedanta I describe the same Mayavada philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord.”

The recommendation by Vedic Literatures that they be understood without any misinterpretation otherwise it's of no use. Henceforth I quote Srila Madhvacharya, who commenting on the aphorism drishyate tu (Vedanta-sutra 2.1.6), quotes the Bhavishya Purana as follows:

The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata, Pancharatra and original Ramayana are all considered Vedic literature. The Puranas  are especially meant for Vaishnavas and are also Vedic literature. As such, whatever is stated within the Puranas, Mahabharata and Ramayana is self-evident. There is no need for interpretation. The Bhagavad-gita is also within the Mahabharata; therefore all the statements of the Bhagavad-gita are self-evident.There is no need for interpretation, and if we do interpret, the entire authority of the Vedic literature is lost.

The issue is technically known as the Mukhya-vrtti and Gauna-vrtti issue which is explained here by Srila Prabhupada in Sri Chaitanya Charitamrita Adi Lila 7.110 Purport:

Srila Bhaktisiddhanta Sarasvati Thakura comments that mukhya-vritti (“the direct meaning”) is abhidhaa-vritti, or the meaning that one can understand immediately from the statements of dictionaries (namely Nirukti), whereas gauna-vritti (“the indirect meaning”) is a meaning that one imagines without consulting the dictionary. For example, one politician has said that Kurukshetra refers to the body, but in the dictionary there is no such definition. Therefore this imaginary meaning is gauna-vritti, whereas the direct meaning found in the dictionary is mukhya-vritti or abhidha-vritti. This is the distinction between the two. Sri Caitanya Mahäprabhu recommends that one understand the Vedic literature in terms of abhidhaa-vritti, and the gauna-vritti He rejects. Sometimes, however, as a matter of necessity, the Vedic literature is described in terms of the lakshanaa-vritti or gauna-vritti, but one should not accept such explanations as permanent truths.

Issue Two : Narayana and the living entities are on the same platform

Lord Shiva explains this in His conversation with Mother Parvati in the continuation from the above verses :

“My dear wife, hear my explanations of how I have spread ignorance through Mayavada philosophy.Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma. In this Mayavada philosophy I have described the jivatma and Paramatma to be one and the same.”

And the above is the greatest blasphemy to compare an ordinary soul to the Supreme Personality of Godhead, Lord Narayana. The demigods themselves cannot be compared to Him what to speak of ordinary souls:

A person who considers demigods like Brahma and Shiva to be on an equal level with Narayana is to be considered an offender and an atheist.

Also stated in the Padma Purana (Brahma-khanda 25.15), in the description of the ten offenses against Lord Vishnu’s holy names, we read :

To think the names of demigods such as Lord give to be as good as the name of Lord Vishnu—or in other words, to think Lord Shiva and the other demigods to be other forms of God and therefore equal to Vishnu—is also blasphemous.

I suppose it has been sufficiently explained. But you can understand it better if you read Teachings of Lord Chaitanya by His Divince Grace Srila Prabhupada and especially the Conversation series with Srila Prakashananda Saraswati and Srila Sarvabhauma Bhattacharya.

And Sripada Shankaracharya already declares Lord Krishna as the Supreme Personality of Godhead in Gita-Mahatmya:

In this present day, people are very much eager to have one scripture, one God, one religion, and one occupation. Therefore, ekam sastram devaki-putra-gitam: let there be one scripture only, one common scripture for the whole world-Bhagavad-gita. Eko devo devaki-putra eva: let there be one God for the whole world-Sri Krishna. Eko mantras tasya nämäni: and one hymn, one mantra, one prayer—the chanting of His name: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Karmapy ekam tasya devasya seva: and let there be one work only—the service of the Supreme Personality of Godhead.

And as far as Bhaja Govindam is concerned, that is Shankarachrya's final ultimatum to those who are wrangling with grammar and logic and not coming to the ultimate conclusion of the Vedic Literatures - devotion to Lord Sri Krishna :

Srila Prabhupada explains :

This is Sankara's last instruction to his followers, and the purport is that the mayavadi philosophers are very much accustomed to draw favorable meanings from unwanted interpretations by grammatical jugglery. In Sanskrit the grammatical jugglery is a great puzzle, there are many words which can be changed into different meanings by grammatical root derivations and affixing and prefixing pratyayas. So Sankara advised that do not try to exact favorable conclusions by beating the Sastras, but be submissive to Lord Govinda and worship Him. Otherwise, this grammatical jugglery of words will not help you at the time of death. At that time only if you can someway or other remember the Lotus Feet of Govinda, Krishna, that will save you, O' the fool number-one. Don't waste your time in misinterpreting scriptures.

Srila Prabupada's letter to Jayapataka, Los Angeles 21st January, 1970

ref: https://www.quora.com/I-know-Iskcon-and-Srila-Prabhupada-do-not-have-anything-positive-to-say-about-Advaita-of-Adi-Shankara-What-do-they-think-of-Adi-Sankaras-hymn-Bhaja-Govindam

Sound Sleep

झोप
- डॉ. श्री. बालाजी तांबे (www.balajitambe.com) शुक्रवार, 25 मार्च 2016 - 03:21 PM IST

शरीर, मन, इंद्रिये या सर्वांना आलेला थकवा दूर करण्यासाठी झोपेचे योगदान मोठे असते. साधारण मध्यरात्रीपूर्वी सुरू झालेली झोप सूर्योदयाला संपलीच पाहिजे. सूर्योदयानंतर किंवा दिवसा घेतलेली झोप ही केव्हाही नुकसानच करते. चुकीच्या वेळेला झोपण्याच्या लागलेल्या सवयीने निद्रादेवी रुष्ट होऊन झोपेचे चक्र बिघडते व अनेक लहान-मोठे आजार होतात. म्हणून झोप ही योग्य प्रमाणात व योग्य वेळेला घ्यावी. चुकीच्या वेळी म्हणजे दिवसा झोपण्याने व रात्री जागण्याने नुकसानच होते.

 

पहा विश्रांतीचा एक उत्तम उपाय आहे हे सर्वांनाच पटेल. शरीर, मन, इंद्रिये या सर्वांना आलेला थकवा दूर करण्यासाठी झोपेचे योगदान मोठे असते.

शांत झोप ही शारीरिक उत्साह, स्मृती, सर्जनशीलता आणि समृद्धिप्रदायक असते. प्रत्येकाचे झोपेचे प्रमाण कम-अिधिक असू शकते. परंतु झोपण्याची वेळ ही दिवस-रात्रीच्या समयचक्रावरच अवलंबून असते. साधारण मध्यरात्रीपूर्वी सुरू झालेली झोप सूर्योदयाला संपलीच पाहिजे. सूर्योदयानंतर किंवा दिवसा घेतलेली झोप ही केव्हाही नुकसानच करते. चुकीच्या वेळेला झोपण्याच्या लागलेल्या सवयीने निद्रादेवी रुष्ट होऊन झोपेचे चक्र बिघडते व अनेक लहान-मोठे आजार होतात. म्हणून झोप ही योग्य प्रमाणात व योग्य वेळेला घ्यावी. चुकीच्या वेळी म्हणजे दिवसा झोपण्याने व रात्री जागण्याने नुकसानच होते हे पुढील सूत्रावरून समजू शकेल,  

अकालशयनात्‌ मोह-ज्वर-स्तैमित्य-पीनस-शिरोरुक्‌-शोफ-हृल्लास-स्रोतोरोधाग्निमन्दता भवन्ति ।

विचारात गोंधळ निर्माण होतात, अंग जखडल्यासारखे वाटते, सर्दी, डोकेदुखी, सूज, मळमळ, ताप, अंग जड होणे, अग्नी मंद होणे वगैरे त्रास होतात.

अहितनिद्रया हलीमक-शिरोजाड्यस्तैमित्य-मतिभ्रंश-शोफ-अरोचकार्धावभेदक-कण्डु रुक्‌कोठ पिटिका-कास-गलामथ विषवेगप्रवृत्तयश्‍च भवन्ति । ...अष्टांगसंग्रह सूत्रस्थान यकृताचे कार्य मंदावते, डोके जड होते, शरीर थिजल्यासारखे वाटते, बुद्धी भ्रष्ट होते, अंगावर सूज येते, तोंडाची रुची नाहीशी होते, अर्धे डोके दुखते, अंगाला खाज सुटते, अंग दुखते, अंगावर गांधी येतात, पुटकुळ्या उठतात, खोकला व गळ्याचे रोग होऊ शकतात, विषाचा जोर वाढतो. म्हणून वेळेवर आणि योग्य प्रमाणात झोपणेच चांगले. 

बऱ्याच जणांना, विशेषतः गृहिणींना, दुपारचे जेवण झाले की झोपण्याची सवय असते. विश्रांती घेण्यासाठी दुपारी वामकुक्षी करण्याचा प्रघात असला, तरी वामकुक्षी आणि अंथरुणावर पूर्णपणे आडवे होऊन गाढ झोपणे यात मोठा फरक आहे. ‘वाम’ म्हणजे ‘डावी’ व ‘कुक्षी’ म्हणजे ‘कुशी’. दुपारी जेवल्यानंतर डाव्या अंगावर आडवे होणे म्हणजे ‘वामकुक्षी’ होय.  दुपारच्या जेवणानंतर साधारणतः १५ ते २० मिनिटे डाव्या कुशीवर पडल्यास पचनाच्या क्रियेला मदत होते. खाल्लेले अन्न सर्वप्रथम जेथे साठते, त्याला आमाशय किंवा जठर म्हणतात व ते डाव्या बाजूला असते. पचनाची प्रथम प्रक्रिया म्हणजे अन्न एकजीव करणे, कडक अन्नपदार्थ बारीक करणे व कफाच्या साह्याने अन्नाचे मधुर रसात रूपांतर करणे या गोष्टी इथे होत असतात. डाव्या कुशीवर झोपल्याने जठराला खालून आधार मिळतो व या क्रिया सहज होऊ शकतात.

नुसत्या वामकुक्षीमुळे पुरेशी विश्रांती मिळाली नाही असे वाटले तर आरामखुर्चीत बसून बसल्या बसल्या एखादी डुलकी घेण्यास हरकत नाही, मात्र दुपारी गाढ झोपण्याची सवय वजन वाढणे, सुस्ती येणे, अंग जड होणे, सांधे जखडणे, वारंवार सर्दी-खोकला होणे अशा अनेक रोगांना आमंत्रण देऊ शकते. 

झोप कधी घेतली यावरून तिचे चार प्रकार पडतात, 

अकाली घेतलेली झोप 

रात्री ११ ते ६ या वेळेखेरीज घेतलेली झोप आज ना उद्या अनारोग्याला कारणीभूत ठरते. झोप यायला कारणीभूत कफदोष तर झोपेतून जागे व्हायला वातदोष कारणीभूत असतो. सकाळी सहा वाजेपर्यंत वाताचा काळ असतो त्यामुळे या काळात जाग येणे, झोपेतून उठणे सोपे असते. एकदा का कफाचा काळ सुरू झाला, विशेषतः आठ-साडेआठ वाजता कफाधिक्‍याच्या काळात उठणे अवघड जाते व नंतर दिवसभरही कफाचा जडपणा जाणवू शकतो. तसेच रात्रीही कफाच्या काळात म्हणजे १०-११ वाजेपर्यंत झोपणे चांगले. 

शांत झोपेसाठी...

आयुर्वेदाच्या दृष्टिकोनातून शांत झोपेसाठी पुढील उपाय

सुचवता येतील.

-  जायफळ तुपात उगाळून तयार केलेला थोडासा लेप निजण्यापूर्वी हळूहळू कपाळावर चोळल्यास गाढ झोप येण्यास मदत मिळते. 

-  पाव चमचा जटामांसी आणि पाव चमचा धमासा चार-पाच तासांसाठी पाण्यात भिजत घालून ठेवून झोपण्यापूर्वी गाळून घेतलेले पाणी प्यायले तर डोके शांत होऊन झोप लागणे सोपे होते. 

-  ज्यांच्या प्रकृतीला वांगे चालत असेल त्यांनी वांगे भाजून घ्यावे, ते थंड झाले की त्यात मध मिसळून खाण्याने झोप येण्यास मदत मिळते. 

-  रात्री झोपण्यापूर्वी टाळूवर तेल, कानात श्रुती तेलासारखे तेल, नाकात घरी बनविलेले साजूक तूप किंवा नस्यसॅन घृत टाकण्यानेही शांत झोप लागण्यास मदत मिळते. 

-  नियमित अभ्यंग तसेच पादाभ्यंग सुद्धा शांत झोपेसाठी साहायक असतात. 

-  शांत करण्यासाठी संगीताचाही चांगला उपयोग होतो. विशेषतः ‘योगनिद्रा’सारखे शास्त्रीय पद्धतीने विशिष्ट राग व स्वरांचा वापर करून तयार केलेले संगीत व संपूर्ण शरीराला शांत करणाऱ्या सूचना यांचा समन्वय असलेले तंत्रही झोप येण्यास मदत करते. याच्या नियमित अभ्यासाने झोपेची गोळी घ्यायची लागलेली सवयही सुटते असा अनेकांचा अनुभव आहे. भारतीय शास्त्रीय संगीतातील खमाज, दरबारी, तोडी, भैरवी अशा रागांवर आधारित संगीतरचना ऐकल्याने शांत झोप येण्यास मदत मिळते.

-  शांत करणारी, मेंदूला शामक अशी काही औषधेही असतात. ब्राह्मी, जटामांसी, मंडूकपर्णी वगैरे वनस्पतींपासून तयार केलेले सॅन रिलॅक्‍स सिरपसारखे सिरप रात्री झोपण्यापूर्वी घेतल्यास मन शांत होऊन झोप लागते. मानसिक अस्वास्थ्यामुळे व असंतुलनामुळे झोप येत नसल्यास ब्राह्मी स्वरसाचे नस्य, क्षीरधारा, शिरोधारा, शिरोबस्ती वगैरे उपचार करून घेतल्यासही फायदा होतो.

अतियोगरूपी झोप 

आवश्‍यकतेपेक्षा अधिक प्रमाणात झोपणे हेही रोगांना आमंत्रण देणारे असते. वयाचा विचार करता लहान मुलांना सर्वाधिक झोप लागते. नंतर जसजसे वय वाढत जाईल तसतसे झोपेचे प्रमाण कमी होणेही स्वाभाविक आहे. मात्र उतारवयातही सहा-सात तास शांत झोप लागायलाच हवी. प्रकृतीनुसार विचार केला असता. कफप्रकृतीच्या व्यक्‍तींना झोप जास्ती येते व प्रियही असते. पित्तप्रकृतीच्या व्यक्‍तींची झोप त्यामानाने कमी व सावध असते. वातप्रकृतीच्या व्यक्‍तींना मात्र सर्वांत कमी व तुटक-तुटक झोप येते. खरे तर वातप्रकृतीच्या लोकांना शांत झोपेची खूप आवश्‍यकता असते.

हीनयोगरूपी झोप 

आवश्‍यकतेपेक्षा कमी झोप घेण्याचेही अनेक दुष्परिणाम असतात. कामाचा ताण, अभ्यासाचा भार, प्रवासामुळे वाया जाणारा वेळ वगैरे अनेक कारणांमुळे झोपेला वेळ कमी पडू शकतो. मात्र यामुळेही शरीराचे नुकसानच होत असते. 

समयोगरूपी झोप 

म्हणजे रात्री आणि वेळेवर घेतलेली झोप. किमान मध्यरात्रीच्या आधी झोपणे आणि सकाळी सूर्योदयाच्या आसपास उठणे हे एकंदर आरोग्यासाठी श्रेयस्कर असते. मात्र बऱ्याच व्यक्‍तींना झोपायला गेले तरी झोप येत नाही किंवा सुरुवातीला झोप लागली तरी मध्येच जाग, किंवा शांत झोप लागत नाही किंवा इतकी स्वप्ने पडतात की सकाळी उठल्यावर जणू आपण जागेच होतो, असे वाटते. अशा सर्व तक्रारींवर लवकरात लवकर उपचार करणे आवश्‍यक होय. 

Become Very Eager To See Krsna

…The idea is that one gopī is advising another gopī, “My dear friend, there is one boy. His name is Govinda. He is standing on the bank of Yamunā near the Keśi-ghāṭa, and He’s playing on His flute. And He’s so beautiful that especially during full moon night, please do not go there.” [laughter] Why? “Now, because if you have got intention to enjoy in this material world with your family members, wife, children, husband, please do not go there.” Smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭim. Bhaṅgī-traya. “Kṛṣṇa always stands in three-curved way with His flute. That is Kṛṣṇa’s tri-bhaṅga-murāri.” Tri-bhaṅga. Three places, He is bent. (Lecture 1.2.12)

Lecture on the Śrīmad-Bhāgavatam

By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

First Canto, Chapter 2, Text 12

Full lecture

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

“The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.”

Very good, thank you. Yes. She has done better than all of you. All right. [chanting resumes] [Prabhupāda interrupts again:] Yes. That’s all.

So people, they sometimes say, “Can you show me God? Have you seen God?” These questions sometimes we meet. So the answer is here. Yes, you can see God. Everyone can see God. I am also seeing God. But there must be the qualification. Just like God is there… Suppose a motorcar is there, something is wrong there. Everyone is seeing. But one engineer or mechanic, he sees differently. Therefore we have to go there. “What is the wrong in this car? It is not running.” He immediately touches some machine part; it runs. So these rascals, they do not know that “How I can see God if I have not the qualification?” The machine has gone wrong, I am seeing the machine. And the engineer, the mechanic, he is also seeing the machine. But his seeing and my seeing is different. He’s qualified to see. Therefore when the machine has gone wrong, immediately he touches some part, it runs. So if for a machine we require so much qualification, and we want to see God without any qualification? Just see the fun. Without any qualification. Rascal, they are so rascal, so fool, that they want to see God with their nuisance qualification.

Kṛṣṇa says in the Bhagavad-gītā: nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: [Bg. 7.25] “I am not exposed to everyone. Yogamāyā, yogamāyā is covering.” So how you can see God? But this rascaldom is going on, that “Can you show me God? Have you seen God?” God has become just like a plaything. “Here is God. He is incarnation of God.” Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. They are sinful, rascals, fools, lowest of the mankind. They inquire like that: “Can you show me God?” What qualification you have acquired, that you can see God? Here is the qualification. What is that? Tac chraddadhānā munayaḥ. One must be first of all faithful. Faithful. Śraddadhānāḥ. He must be very much eager to see God, actually. Not that as a proclivity, frivolous thing, “Can you show me God?” A magic, just like God is a magic. No. He must be very serious: “Yes, if there is God… We have seen, we have been informed about God. So I must see.”

There is a story in this connection. It is very instructive; try to hear. One professional reciter was reciting about Bhāgavata, and he was describing that Kṛṣṇa, being very highly decorated with all jewels, He is sent for tending the cows in the forest. So there was a thief in that meeting. So he thought that “Why not then go to Vṛndāvana and plunder this boy? He is in the forest with so many valuable jewels. I can go there and catch the child and take the, all the jewels.” That was his intention. So, he was serious that “I must find out that boy. Then in one night I shall become millionaire. So much jewelries. No.” So he went there, but his qualification was that “I must see Kṛṣṇa, I must see Kṛṣṇa.” That anxiety, that eagerness, made it possible that in Vṛndāvana he saw Kṛṣṇa. He saw Kṛṣṇa the same way as he was informed by the Bhāgavata reader. Then he saw, “Oh, oh, you are so nice boy, Kṛṣṇa.” So he began to flatter. He thought that “Flattering, I shall take all the jewels” [laughter]. So when he proposed his real business, “So may I take some of your these ornaments? You are so rich.” “No, no, no. You… My mother will be angry. I cannot…” [laughter] Kṛṣṇa as a child. So he became more and more eager for Kṛṣṇa. And then… By Kṛṣṇa’s association, he had already become purified. Then, at last, Kṛṣṇa said, “All right, you can take.” Then he became a devotee, immediately. Because by Kṛṣṇa’s association…

So some way or other, we should come in contact with Kṛṣṇa. Some way or other. Then we’ll be purified. Kāmād bhayād dveṣyāt. Just like the gopīs… The gopīs came to Kṛṣṇa being captivated by His beautiful features. They were young girls, and Kṛṣṇa was so beautiful. So actually, they came to Kṛṣṇa being lusty, but Kṛṣṇa is so pure that they became first-class devotees. There is no comparison of their devotion. Because they loved Kṛṣṇa with heart and soul. That is the qualification. That is the qualification. They loved so much Kṛṣṇa that they didn’t care for family, for reputation. When they were going at dead of night… Kṛṣṇa’s flute was there, and they were all fleeing. Their father, their brother, their husband: “Where you are going? Where you are going in this dead of night?” They didn’t care. They neglected their children, their family, everything: “We must go to Kṛṣṇa.” So this is required. We must be very, very eager so that… And many gopīs who were forcibly stopped, going to Kṛṣṇa, they lost their life. Just see how much eager they are. So this eagerness is wanted. Then you can see God. Either you become lusty or a thief or a murderer or whatever it may be. Some way or other, if you develop this eagerness, that “I must see Kṛṣṇa,” then Kṛṣṇa will be seen.

So here is… The first thing is how much eager you are to see Kṛṣṇa. Kṛṣṇa will respond. If you are actually eager to see Kṛṣṇa… It, the reason may be different, either you are lusty or to steal His ornament. Some way or other, you become attracted to Kṛṣṇa, then your business is successful. Rūpa Gosvāmī has advised that… He says in a poetry. It is on the matter of the gopīs talking. One gopī is advising another gopī that “My dear friend…”

smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭiṁ

vaṁśīnyastādhara-kiśalayām ujjvalāṁ candrakeṇa

govindākhyāṁ haritanumitaḥ keśi-tīrthopakaṇṭhe

mā prekṣiṣṭhāstava yadi sakhe! bandhu-saṅge ‘sti raṅgaḥ

The idea is that one gopī is advising another gopī, “My dear friend, there is one boy. His name is Govinda. He is standing on the bank of Yamunā near the Keśi-ghāṭa, and He’s playing on His flute. And He’s so beautiful that especially during full moon night, please do not go there.” [laughter] Why? “Now, because if you have got intention to enjoy in this material world with your family members, wife, children, husband, please do not go there.” Smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭim. Bhaṅgī-traya. “Kṛṣṇa always stands in three-curved way with His flute. That is Kṛṣṇa’s tri-bhaṅga-murāri.” Tri-bhaṅga. Three places, He is bent. So,

smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭiṁ

vaṁśīnyastādhara-kiśalayām ujjvalāṁ candrakeṇa

govindākhyāṁ haritanumitaḥ keśi-tīrthopakaṇṭhe

mā prekṣiṣṭhāstava yadi sakhe! bandhu-saṅge ‘sti raṅgaḥ

“If you think that you will enjoy more your life in this material world, then you do not go there. You do not go there.”

The idea is that if you once see Kṛṣṇa, then you will forget all this nonsense material enjoyment. That is seeing Kṛṣṇa. No more. Svāmin kṛtārtho ‘smi varaṁ na yāce [Cc. Madhya 22.42]. “My dear Lord I don’t want anything.” Dhruva Mahārāja… Dhruva Mahārāja went to see Kṛṣṇa to get the kingdom of his father, but when he saw Kṛṣṇa, Viṣṇu… Viṣṇu offered, “Now, whatever benediction you want, you take.” He said, svāmin kṛtārtho ‘smi varaṁ na yāce, “My dear Lord, I have no more any desire.” That is Kṛṣṇa seeing. That if you want to see Kṛṣṇa for some business, that “I shall see Kṛṣṇa…” Just like… Of course, if you are eager to see Kṛṣṇa, the motive may be different, but somehow or other, due to your eagerness, you’ll see Kṛṣṇa. That is the only qualification.

In another poetry Rūpa Gosvāmī says, kṛṣṇa-bhakti-rasa-bhāvitā matiḥ kriyatāṁ yadi kuto ‘pi labhyate. The, our this Kṛṣṇa consciousness, I have taken this from this word kṛṣṇa-bhakti-rasa-bhāvitā matiḥ. This is actual translation in Sanskrit or… Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ. So Rūpa Gosvāmī advises that “Kṛṣṇa consciousness, if it is possible, please purchase. Don’t delay.” Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ kriyatām. “Purchase immediately!” Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ kriyatāṁ yadi kuto ‘pi. “Where it is available? It is very nice thing.” “Yes, it is available. You can purchase. The movement is going on.” “And what is the price?” “Price?” “It is such a nice thing; you have to pay price.” “Yes, there is price.” “What is that?” Tatra laulyam ekalaṁ mūlyam: “Simply your eagerness. That is price. This price you have to pay.” Then you get Kṛṣṇa. Immediately. Kṛṣṇa is not poor. And the Kṛṣṇa-seller, the Kṛṣṇa devotee, he is also not poor. He can distribute Kṛṣṇa free. And he’s doing that. Simply you have to purchase by your eagerness. That is wanted. Tatra laulyam. “Oh, eagerness? I have got eagerness.” “Oh, it is not so easy.” Tatra laulyam ekalaṁ mūlyaṁ janma-koṭi-sukṛtair na labhyate: “This eagerness cannot be achieved even by pious activities for millions of births.” If you simply go on doing pious activities… Because without being pious, you cannot approach Kṛṣṇa. So if you go on doing simply pious, janma-koṭi-sukṛtaiḥ… Sukṛti means pious activities, simply pious. Still, this eagerness is not awakened.

So this eagerness is very important thing. But it can be awakened by the association of devotees. Therefore we are giving chance to everyone to invoke that eagerness. Then you will see God eye to eye. It is not difficult. Tac chraddadhānā munayaḥ. Those who have developed that eagerness, faith, that “I must see Kṛṣṇa in this life…” This life is meant for seeing Kṛṣṇa. It is not meant for becoming dogs and hogs. Unfortunately, the whole civilization is going on, they are being trained to become dogs and hogs. It is the only institution that is teaching people how to see Kṛṣṇa. This is the only institution, this Kṛṣṇa consciousness movement. It is so important. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā [SB 1.2.12]. By eagerness, automatically you will be enriched with knowledge and detachment. Knowledge does not mean, “Now we have discovered this atomic bomb.” That is not knowledge. What knowledge this is? People are dying. You have discovered something which will accelerate death. But we are giving some knowledge to stop death. That is Kṛṣṇa consciousness. This is knowledge. Jñāna-vairāgya-yuktayā. And as soon as you get this knowledge, automatically you become detached to all this nonsense material happiness.

Ref: http://theharekrishnamovement.org/2016/02/24/become-very-eager-to-see-krsna/

Shankha (The Conch-shell)

What is Shankh (Conch)?

A Shankh (conch) is a natural cover/wrapper of an oceanic worm/creature that protects him from the out side attacks/dangers, and when the worm grows up he comes out from it and he throws it away forever.

Types of Shankh (Conch) ......

1. Dakshinavarti Shankha (दक्षिणावर्ती शंख): The Shankha that is open from right side is known as “Dakshinavarti Shankha” Shankha …..!! It is rare, white in color and contains a brownish line on it.

2. Vamavarti Shankha (वामावर्ती शंख): It opens from left side that’s why it is called Vamavarti; it is used in all the religious activities. Astrologers recommend this SHANKHA to remove the negative energy.

There are a lot of more types of SHANKHA but these two are the main types of SHANKHA.

SPIRITUAL IMPORTANCE :-

SHANKHA is one of the 14 gems (RATNA) received from churning sea (SAMUNDRA MANTHAN.)

SHANKHA’s sound is a symbol of victory in VEDAS

SHANKHA produces the sound of OM.

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श्रीमद् भगवद् गीता अध्याय-1 (15)

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः |

पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ||

श्रीकृष्ण महाराजने पाज्चजन्य नामक, अर्जुनने देवदत्त नामक और भीमसेनने पौण्ड्र नामक महाशंख बजाया ।

___________________________________________

SHANKHA is produced from SAMUNDRA-MANTHAN and Bhagwan Vishnu accepted SHANKA for his special adornment. So SHANKHA belongs to Bhagwan Vishnu

SCIENTIFIC ANALYSIS:

1. According to Vedic science ….. As far as the SHANKHA’s sound goes, it destroys the harmful micro bacteria from the atmosphere or at least makes them unconscious. (Modern science and scientists also accepted the fact)

2. According to ASTROLOGY science, SHANKHA’s sound destroys the negative energy from the atmosphere.

3. Playing SHANKHA regularly is beneficial in respiratory diseases like

asthma and liver problems.

4. Playing SHANKHA is equal to doing PRANAYAM (yoga) that saves us from the most deadly diseases like heart attack, high blood pressure, respiratory diseases, lever related problems etc.

5. Offering water to sun by the Dakshinavarti Shankha protects one from the eye disorders.

6. Regular use of a SHANKHA removes deafness and impediments.

7. A SHANKHA contains plenty of calcium, brimstone and phosphorous in it, and when we put water in a SHANKHA for a while, water becomes fragrant and sterile. That’s why this water is used in religious rituals, prayers and also sprinkled over the people.

8. SHANKHA water is sprinkled over the people that protects them from the skin diseases.

9. Put GANGA WATER in SHANKHA for the whole night and next day in the morning give it to the heart patients and the patients of diabetes to rinse with it. It will surely help.

10. According to VASTU SHASTRA, having a SHANKHA at home removes all the VASTU DOSH (Architectural Defects) of building.

Famous Indian Scientist JAGDISH CHANDRA BOSE did a lot of experiments on SHANKHA and SHANKHA's sound and finally he reached the conclusion that SHANKHA's sound is special, through his experiments he proved many scientific and medical importance of SHANKHA.

Ref: FB Aryavarta Post ...

Science to some extend have been able to observe the vibrations in a shell of a large predatory sea snail only found in Indian Ocean. The species has the scientific name now Turbinella pyrum and is classified within the family Turbinellidae. The Aum like vibrations are powerful and their frequency can alter thin sand to form many sacred geometries which are being studied now.

Shankha bhasma is the conch shell ash prepared mostly as ayurvedic remedy to cure many diseases Shankha bhasma is prepared by soaking the shell in lime juice and calcinating in covered crucibles, ten to twelve times, and finally reducing it to powder ash. This holy Ash(Bhasma)containing calcium, iron and magnesium is used to possess antacid and digestive properties. Shankavati is also prepared for use in dyspepsia. To prepare Shankavati Shankha bhasma is mixed  with tamarind seed ash, five salts (panchlavana), asafoetida, ammonium chloride, pepper, carui, caraway, ginger, long pepper, purified mercury and aconite in specified proportions. It is then triturated in juices of lemon and made into a pills.

If science can just define our Ancient medicines and rituals in different languages then arean’t we re-defining our ancient tribal rituals for the World of Today? We are still to understand and explain many practices and rituals followed since thousands of years in various parts of the word, in the language of Science but that won’t change the belief and effects of these practices.

Dr. Jenny called this new area of research Cymatics, which comes from the Greek kyma, wave. Cymatics could be translated as: the study of how vibrations, in the broad sense, generate and influence patterns, shapes and moving processes. In Hans Jenny’s tonoscope experiments the sounding of ‘OM’ produces the circle O which is then filled in with concentric squares and triangles, finally producing (when last traces of sound have died away) the geometric expression of sacred vibration found in many religions around the globe. In his research with the tonoscope, Jenny noticed that when the vowels of the ancient languages of Hebrew and Sanskrit were pronounced, the sand took the shape of the written symbols for these vowels. Experimentation with modern languages general produced chaos. Is it possible that the ancient Hebrews and Indians knew this? Could there be something to the concept of “sacred language?” Would other sacred languages produce similar results i.e. Tibetan, Egyptian or Chinese. These languages have always proposed that they have the capacity to influence and transform physical reality through the recitation or chanting of sacred syllables and mantras.

There will always be some aspects that science cannot prove but spirituality can.

Our Ancestors knew that when a Shankh is blown its cosmic vibrations can cure diseases. Shankh or Shankham in sanskrit means “a conch holding the sacred water”. Earliest written documentation of Shankh can be traced back to Vedas and other Holy Hindu texts like Bhagwad Gita and Vishnu Purana. They are widely used in many Hindu rituals from bathing of a deity to the starting and ending of a holy ritual.

Each conch shell has a specific name from the Vishnu Sahasranamam(thousand names of Hindu deity Vishnu). Krishna’s conch shell was known as Paanchajanya, Arjuna’s Devdutta, Bhima’s Paundra, Yudhisthira’s Anantavijaya, Nakula’s Sughosa and Sahadeva’s was known as Manipushpaka. Even in the great epic Mahabharata, these were given a lot of importance. According to Hindu mythology, Paanchajanya, the first Dakshinavrutha Sankham, emerged during the churning of the ocean of milk or Ksheerasagara by the gods and demons. As it rose out of the ocean, its tremendous decibel frightened the asuras(demons) who prayed to Lord Vishnu as their savior. Lord Vishnu obliged, taking charge of the conch shell.” The primordial sound of creation, that is the Omkar or Pranavanadham, was then controlled. Hence forth, it became a part of Vishnu’s five weapons.

Conch shells have a significant place in Indian mythology. If we  hold a conch shell near our ear, the sound of the ocean humming gently can be heard. It is actually the natural vibration or cosmic energy of the earth that gets magnified on entering the conch shell and keeps vibrating forever. These unique whorls are directed clockwise in perfect synchronization with universal harmony. That is why a conch shell is blown during sacred rites to get rid of negative energy.  By blowing the conch 3 times before beginning any ritualistic worship, movement of negative energies in the enviroment is reduced

Dr. Hans Jenny, a pioneer in the field of cymatics, the study of the interrelation-ship between energy and matter, conducted a series of experiments on the Hindu mantra “OM”, utilizing a tonoscope which is a device that transforms sounds into their visual representations on a screen. Dr Jenny found that when “OM” was correctly intoned into a tonoscope, a circle appeared which is then filled in with concentric squares and triangles, finally producing, as the last traces of the ‘M’ disappear from the screen, the core structure of the Sri Chakra. These experiments are a scientific confirmation of what the Rishis had cognized.  Dr. Hans Jenny made use of crystal oscillators and an invention of his own by the name of the tonoscope to set these plates and membranes vibrating. The tonoscope was constructed to make the human voice visible without any electronic apparatus as an intermediate link. This yielded the amazing possibility of being able to see the physical image of the vowel, tone or song a human being directly produced. Making it possible for us not only to hear the melody but infact to see it.

ref: http://bhagwadgeeta.co.uk/shankh-aumom-sound-effects-universal-vibrations-science-behind-it/