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.

---

“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

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.