Microwave Food is Dangerous

http://www.mercola.com/article/microwave/hazards.htm

Roopdhayan

Roopdhayan
ध्यान् करॊ तुम्हारॆ सामनॆ श्यामा-श्याम खड़ॆ हैं समस्त श्रृंगारॊं सॆ युक्त हैं, मुस्कुरा रहॆ हैं, तुम्हारी ही ऒर दॆख रहॆ हैं, फिर ध्यान करॊ वॆ श्याम सुन्दर तुम्हारॆ आलिंगन कॆ लिए हाथ उठा रहॆ हैं फिर ध्यान करॊ वॆ कुछ कह रहॆ हैं क्या ?....सुनाई नहीं पड़ता, क्यॊंकि तुम्हारॆ कान प्राकृत हैं अच्छा रॊकर उनसॆ दिव्य शक्ति माँगॊ ताकि वॆ शब्द सुनाई पड़ॆं अच्छा तॊ हम बतातॆ हैं वॆ कह रहॆ हैं तू कॆवल मुझॆ अपना सर्वस्व क्यॊं नहीं मान लॆता सुना विश्वास करॊ पुनः ध्यान करॊ वॆ तुम्हॆं इस शरीर सॆ निकाल कर दिव्य शरीर दॆकर अपनॆ गॊलॊक लॆ जा रहॆ हैं अब दॆखॊ गॊलॊक का आनन्द वहाँ सब कुछ स्वयं श्री कृष्ण ही बनॆ हैं सब जड़ चॆतन स्वयं श्याम सुन्दर ही बनॆ हैं सुंघॊ दिव्य सुगंध दॆखॊ दिव्य रूप अब दॆखॊ उनकॆ परिकर तुम्हारॆ स्वागत कॆ लिए आयॆं हैं तुम्हॆं अपनी मंडली मॆं सखा लॊग एवं सखी लॊग घसीटॆ लिए जातॆ हैं वॆ कहतॆ हैं यह हमारॆ मंडल का है तुम भी तॊ कुछ कहॊ लॆकिन तुम तॊ विभॊर हॊ क्या कहॊगॆ ? अच्छा खुशी कॆ मारॆ नाचॊ आँख खॊल कर ध्यान करॊ अपनॆ सामनॆ किसी स्थान पर वह खड़ॆ हैं, अब वहाँ सॆ दूसरी जगह पर आ रहॆ हैं फिर तुम्हारी ऒर दॆख रहॆ हैं फिर ध्यान करॊ वॆ तुम्हारॆ ह्रदय मॆं चलॆ गयॆ किन्तु तुम तॊ दॆखना चाहतॆ हॊ हाय प्रियतम अब बाहर आ जाऒ न बालवत् रोऒ फिर ध्यान करॊ वॆ बाहर आ गयॆ किन्तु वॆ तुम्हारा स्पर्श नहीं करतॆ, कहतॆ हैं तुम्हारॆ ह्रदय मॆं अभी और कामनायॆं हैं अतएव तुम अशुध्द हॊ अच्छा रॊकर अभी-अभी रॊकर‌ सब कामनायॆं निकाल दॊ और कहॊ अच्छा प्राण धन लॊ अब तुम्हीं तुम हॊ बस वॆ आ गयॆ पास, बिल्कुल पास, विभॊर हॊ जाऒ उपरॊक्त प्रकार सॆ ध्यान करॊ प्रतिक्षण काम मॆं लॊ मन कॊ खाली न‌ रहनॆ दॊ ऎसा कुछ दिन करनॆ पर ग्यात हॊ जायॆगा कि तुम कहाँ हॊ मैं तॊ सदा तुम्हारा ही हूँ तूम्हारा कृपालु

What about feelings and emotions ( Vipassana and Bhakti)

Vipassana :The feeling and emotions of a vipassana sadhak are eradicated by equanimity to nothing or void since this path takes one there. Hence Metta Meditation is the positive and very essential part after Vipassna Mediation.

Bhakti : ( by Swami Vivekananda)
"In Bhakti-Yoga the central secret is, therefore, to know that the various passions, and feelings, and emotions in the human heart are not wrong in themselves; only they have to be carefully controlled and given a higher and higher direction, until they attain the very highest condition of excellence.
The highest direction is that which takes us to God; every other direction is lower. We find that pleasures and pains are very common and oft-recurring feelings in our lives. When a man feels pain, because he has not wealth or some such worldly thing, he is giving a wrong direction to the feeling. Still, pain has its uses. Let a man feel pain that he has not reached the Highest, that he has not reached God, and that pain will be to his salvation. When you become glad that you have a handful of coins, it is a wrong direction given to the faculty of joy; it should be given a higher direction, it must be made to serve the Highest Ideal. Pleasure in that kind of ideal must surely be our highest joy. This same thing is true of all our other feelings. The Bhakta says that not one of them is wrong, he gets hold of them all and points them unfailingly towards God."

Eradication of Karmas ( VIpassana and Bhakti)

Eradication of Karma Sanskars
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Vipassana: Bad Karma arises as unpleasant sensation which on observing equanimously, it gets eradicated without new seed. Good Karma arises as pleasant subtle sensations which on observing equanimouly , gets eradicated without new seed.

Bhakti: Bad Karma melts away in the fire of seperation from God where as Good Karma melts away with intense pleasure derived from mediatiing on God. Source : Words of Swami Vivekananda on Bhakti Yoga.
" Until the bondages of the soul pass away, it cannot of course be free, whatever may be the nature of the path that the religious man takes. Here is a passage showing how, in the case of one of the blessed Gopis, the soul-binding chains of both merit and demerit were broken. “The ntense pleasure in meditating on God took away the binding effects of her good deeds. Then her intense misery of soul in not attaining unto Him washed off all her sinful propensities; and then she became free.” (Vishnu-Purâna)."

Grace of Radha-Krishna

Two days back I wrote that if God is there , Let him grace me else i am going full stream towards Vipassana .. a dissolution of soul.

Today I am graced. I intend to leave Vipassana and start my Bhakti Practise again. The divine sweetnees for heart and the divine knowledge/wisdom for mind gained by grace of Radha-Krishna has brought in these changes.

Now I will start real serious Bhakti.. the ultimate selfless service to Radha-Krishna.

The so called conflict of teachings of Buddha and Krishna now seems to be in harmony. Each teaching is important and useful given various external factors and its nice to see how the two teachings merge.

Now my heart and mind are one towards Bhakti.

Buddha and Krishna

As of today , labor day long weekend, a cry from pain from heart came due to differences in the teaching of buddha and krishna. Buddha said there is no self and no God. Krishna said I am God and you are soul and this body is just a cloth. The sweetness of bhakti and bliss of just being aware which i have experienced , i need to say bhakti is sweeter. i would also need to say as of now that however if vipassana is applied on bhakti experience .. the sweetness also melts away just like waves.

One thing is clear from both teachings. That I am definitely not this body and i still think i am this body. How do i remove this ignorance? Bhakti or Vipassana or both. I dont think both can go along together since both systems contradicts each other. I will go with Vipassana as of now. If God as personified is there , He will know my sincere longing and dedication.

I leave to Him to grace me with His wisdom and His love. I shall go with my matter based awareness of this body since i , with my limited ability can only feel this gross body , mind and their waves.

I firmly believe "no one harm himself knowingly. no one does wrong knowingly since doing wrong always harm the doer first". For this I dont need Buddha or Krishna to verify. My inner self is sufficient.

Now from 4th Sep 2007, my real journey will begin and no power of this world would be able to stop it. If there is Lord Krishna ,let Him come and grace me and turn me towards Bhakti else i am moving towards dissolution of everything towards Nirvana.

Conflicts between Buddha Teaching and Veda -2

Recently I came across a famous well-known book among followers of Vedic Teaching named "The True History and the Religion of India", a concise Encyclopedia of Authentic Hinduism written by "His Divinity,Dharm Chakrvarti, Swami Prakashanand Saraswati".
For more details on the author read http://barsanadham.org/shree_swamiji.html

Now i will reproduce text "as it is" of pages 568-571 of the above book which can be treated as conflicts . This time by Vedic scholars on Buddha's Teaching.
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Gautam Buddh, although he was a Divine Personality, did not introduce the Divinity at all in his teachings. According to the need of the existing social conditions of that time, he only introduced the path of compassion for the beings of the world which is just the sattvic quality of maya. Maya is such a peculiar power which exists like 'nothing' for a God realized Saint, and, during the maha pralaya, it exists like 'absolute nothingness.' So, Gautam Buddh designed his theory of "nothingness." Accordingly, it is called "shoonya vad," which means the philosophy of nothingness or the philosophy of mayavad. There are four branches of Buddhism, called: Madhyamik, Yogachar, Vaibhashik and Sautrantik. There are slight differences in their philosophy, but all of them, in general, are called shoonya val. That's why Buddhism is called a non-Godly religion.

The secret of Gautam Buddh's 'enlightenment' and his term 'nirvan':
When Gautam Buddh said that he got enlightenment after 49 days of fasting and meditation, it doesn't mean that previously he was ignorant and then he become enlightened in a literal sense. His 'enlightenment' only meant 'the discovery of a truth,' and the truth was that desires are the causes of pain; so, removethe desires, and the pain is gone.

Gautam Buddh used the word nirvan for this kind of desireless and thoughtless state of mind. Nirvan word means to extinguish (the flame of the desires). Desires create anxieties and excite the heart so they are paraphrased as a flame, like the flame of a candle. Now take an example: A candle is burning. You extinguish it. But, as long as the candle is there, it can again be ignited, because the burning element, the wick and wax, is still there. This is nirvan, to temporarily extinguish the flame of the desires.

Thus, nirvan is not liberation from the mayic bondage, it is only an intermediate state. Liberation means the total elimination of the mind along with the past uncountable accumulated karmas of a soul (which means the total destruction of the candle according to the above example). The same is the case with the practises of Jain religion. So, after attainingthe ultimate height, the nirvan (according to both, the Jain and Buddh religions), the practitioner has to adopt the guidelines of the scriptures (Sanatan Dharm) and do bhakti to a personal form of God. Only then hemay receive liberation from the mayic bondage of birth and death with the Grace of God, otherwise not. But the approach of Gautam Buddh was only up to nirvan and the 'absolute nothingness(Shoonya Vad) which is a mayic state, and so his theory was formulated on non-Godly grounds.

The self-contradictions of his philosophy:

His philosophy is self-contradictory. It says that out of nothing the whole universe was created and mind(Vgyanskand) is only an accumulation of informations which a person receives through his senses. Mind has the ability to create the body and the visual world. Mind, along with its emotions, attachments and informations, is the prime thing called antarsamudaya, the inner accumulated thing that creates the vahyasamydaya, the outside world which is changing every moment. Liberation from the pains of the world is called nirvan in Buddh religion which is a state of mind when all the thoughts, all the desires and all the attachments are totally removed from the mind through the practise of meditation and renunciation. This is the theory of Buddhism.

If you carefully examine their theory you will find that its every aspect is self-contradictory. Its is an axiom that nothing could be produced out of total nothingness; then how was the whole universe created out of total nothingness? When mind itself is only the accumulation of informations and thoughts, how then was the mind initially formed when there was no human body, no visual world and thus no information? Thoughts are the cause of every action on the body. Total elimination of thoughts and desires from the mind, which is the nirvan state of Buddhism, would cause the body of the doer to appear like a dead log. Such a nirvan is not even witnessed in the history of Buddhism. The particles of an atom are bound with its nuclear power otherwise they would be wandering loose in the space. When the 'mind' aspect in Buddhism is only the accumulation of thoughts and informations, what is then the binding factor of those individual thoughts and informations which holds them together in the form of a mind? Such contradictions are the basic faults of Buddhism on which its entire theory if formulated.

Reconciliation of Buddh and Jain theories: A question arises: What was the use of creating such a theory of nothingness, or the imaginative theory of soul ( in Jainism) where it is lighter or heavier and smaller or larger?

It has already been stated that both Jain and Buddh religions were introduced for only a particular and specific purpose of showing the path of humbleness and compassion, because the animal killers, meat eaters, and non-Godly chatriya rulers of those days had no interest in God. So they needed the lesson of compassion which was the best thing for them to become good people, and thus, gradually practicing to renounce their wordly ambitions, they may become happier in their life. The talk of God was not needed for them. Thus, whatever theory was created was enough for them, and the main thing was that the practise of being humble and compassionate, and the procedures of penance, fasting, renunciation and meditation, or whatever was formulated in those two religions was to improve the sattivic quality of the doer. By practicing these religions, when the person has released his worldly desires and attachments, he would naturally being to think of God and God realization and His absolute Bliss; and in that case he would naturally be drawn towards the greatness of Hindu scriptures and begin to follow the path of Sanatan Dharm. That was the hidden secret behind the formation of both the dharmas, Jain and Buddh. But the common people of kaliyug always take things in their wanted style, and thus, instead of following the universal tachings of Sanatan Dharm, the followers of Jain and Buddh dharmas made it an excuse to criticize the Sanatan Dharm.

Buddhism after Gautam Buddh: Sometime after Gautam Buddh the integrity of Buddhism began to fall and the Buddhists, instead of following the path of purity, humbleness and giving respect to others, become involved in religions politics, self praise and opposing Vedic dharm
. Their vanity and opposition had become so strong that when Shankaracharya was born, at that time they were acting as a headstrong born enemy of Vedic dharm. They destroyed our religious books and tried to kill Kumaril Bhattas he was a follower of Vedic dharm. Their monasteries grew in numbers and they were quite prosperous in India in those days. Jains were not so popular as Buddhists in those days but they also freely criticized Vedic dharm. So, to overthrow the effect of Buddhism from India, Shankarcharya used the philosophy of advait vad and re-establised Sanatan Vedic dharm.

The present situation: It is general rule that when a person neglects, disrespects or criticizes the supreme Divinity ( Krishn, Ram, Vishnu, Shiv or Durga) or His devotion ( bhakti) or His Divine love, leelas or abodes, in any way, or allegorizes and misinterprets the Divine events and the Divine facts of our scriptures, it becomes a spiritual transgression. Such a transgression pollutes the heart of the doer as it is a direct contempt against the supreme Divine power. The second thing is that although honestly and sincerely following the spiritual practises as prescribed by a religion ( which is introduced by a holy man) purify the heart to some extent if they are humbly practiced, but if the practitioner commits spiritual transgressions, his heart becomes more and more polluted, even if he follows a religion as a routine; and in general, this is the case with the monks of both the these religions.