{"id":537,"date":"2015-02-26T15:14:28","date_gmt":"2015-02-26T15:14:28","guid":{"rendered":"http:\/\/azmi.co\/cust\/ngba-wp\/?page_id=537"},"modified":"2023-06-23T16:44:27","modified_gmt":"2023-06-23T16:44:27","slug":"bhagavad-gita","status":"publish","type":"page","link":"https:\/\/nogodbutallah.org\/?page_id=537","title":{"rendered":"Hinduism-Bhagavad Gita, Krishna, Yoga, Society for Krishna consciousness"},"content":{"rendered":"

In the name of All\u0101h,<\/span>
\nthe Beneficent, the Merciful.<\/span>
\nPeace and Blessings of All\u0101h on Mohammad.<\/span>
\nDEDICATED TO<\/span>
\nAll\u0101h\u2013the Glorious and the High,<\/span>
\nLord of the worlds<\/span>
\nAND TO<\/span>
\nMohammad\u2013who brought the world<\/span>
\nto our feet and eternity to our arms.<\/span>
\n*<\/span><\/p>\n

INTERNATIONAL SOCIETY FOR KRISHNA CONSCIOUSNESS<\/span>
\nContents:<\/span>
\n1. Bhagavad Gita
\n2. Yoga
\n<\/span>3. Krishna -Int\u2019l Society for Krishna Consciousness.<\/span>
\n<\/span><\/p>\n

1.\u00a0 BHAGAVAD\u00a0 GITA:<\/span>
\n\u201cThe great mythological works of Hinduism are the Epics, namely the Mahabharata<\/em>\u2026..and the Ramayana <\/em>\u2026.and the compendia of creation myths, king lists, legends and religious doctrines called Puranas\u201d\u2013(Hamlyn, Man and his Gods<\/em>, encyclopedia of the world\u2019s religions,\u00a0 <\/em>p. 178).<\/span><\/p>\n

(Quotations are from the Bhagavad-Gita As It Is<\/em>, by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Krishna is also spelled Krsna).\u00a0
\n<\/em><\/strong>The Bhagavad Gita (also referred to as Gita) is said to be a discourse between Krishna and Arjuna, prior to the war between the righteous Pandavas and the unrighteous sons of Dhrtarastra.<\/span>
\nThe Pandavas, having lost their wife, Draupadi, and their kingdom in a \u201crigged\u201d gambling match with Duryodhana (the eldest son of Dhrtarastra), were forced into \u201cthirteen years of exile.\u201d Upon their return from exile, the Pandavas request for the return of their kingdom, or even a portion, was met with rejection from Duryodhana.\u00a0 War was inevitable.<\/span><\/p>\n

\u00a0\u00a0 Krishna gave the two parties the choice of either having himself as \u201cadvisor and helper\u201d to one party, and to the other side the use of his \u201carmy.\u201d Duryodhana chose Krishna\u2019s army.\u00a0 The Pandavas choose Krishna. Krishna became Arjuna\u2019s charioteer.<\/span>
\nThis is where the Bhagavad-Gita<\/em> begins, with the two armies poised for battle. With Dhrtarastra, the father of the \u201cimpious sons,\u201d asking his \u201csecretary\u201d Sanjaya \u201cWhat did they do?\u201d<\/span><\/p>\n

\u00a0\u00a0 The resulting report of what they did is what is told in the Bhagavad Gita.<\/em> But this Bhagavad Gita<\/em>, which is said to be a dialogue between Krsna and Arjuna, is not narrated by Arjuna, but by Sanjaya, to Dhrtarastra\u2013(Gita 11:9; 18:74-75).<\/span><\/p>\n

\u00a0\u00a0 In this dialogue, Arjuna is said to have seen Krsna in a vision: \u201cBut you cannot see Me with your present eyes. Therefore I give you divine eyes\u201d\u2013(Gita 11:8-11).\u00a0 Yet Sanjaya, who was not present, \u201cby the grace of Vyasa, could see whatever happened,\u201d says Swami Prabhupada. (Comm. to 11:12).<\/span>
\nIt is not reasonable that others could see the vision when Arjuna himself required \u201cdivine eyes.\u201d It is not reasonable that one person could show the \u201cvision\u201d of another to a next person\u2013a vision that requires \u201cdivine eyes.\u201d Vyasa would have had to give \u201cdivine eyes\u201d to Sanjaya.<\/span><\/p>\n

\u00a0\u00a0 In Gita 18:77 Sanjaya claims to have seen the \u201cform of Lord Krsna.\u201d To which Swami Prabhupada says, \u201cIt appears that Sanjaya also, by the grace of Vyasa, could see the universal form Krsna exhibited to Arjuna\u2026.It was exhibited to Arjuna only, yet some great devotees could also see the universal form of Krsna when it was shown to Arjuna, and Vyasa was one of them.\u201d<\/span>
\nIt is not reasonable that someone else could see Krsna\u2019s form when it was \u201cexhibited to Arjuna only;\u201d and when Arjuna required \u201cdivine eyes\u201d to see it.\u00a0 Even if Vyasa was at the battle-field, he could not see this vision, when this vision required \u201cdivine eyes\u201d to be seen.<\/span>
\nIn this same explanation, Swami Prabhupada says that Vyasa \u201cis one of the great devotees of the Lord, and he is considered to be a powerful incarnation of Krsna.\u201d<\/span>
\nIf Vyasa was a devotee of Krishna and an incarnation of Krishna, Krishna was a devotee of himself; and he was seeing himself in a vision which he was showing to Arjuna, while he was at the same time with Arjuna in a chariot and showing Arjuna the same vision.<\/span><\/p>\n

\u00a0\u00a0 Krishna says: \u201cI instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku\u201d\u2013(Gita 4:1).<\/span>
\nTo which Swami Prabhupada states: \u201csome 2,005,000 years ago, Manu spoke the Bhagavad-Gita<\/em> to his disciple and son Maharaja Iksvaku, the king of this planet earth….Accepting that before the birth of Manu the Gita<\/em> was spoken by the Lord to His disciple the sun-god Vivasvan, a rough estimate is that the Gita<\/em> was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years.\u201d\u00a0 And the Publishers of the Gita say that Krishna spoke the Gita to Arjuna \u201csome fifty centuries ago.\u201d<\/span>
\nIf Krishna spoke the Gita to Vivasvan 120,400,000 years ago and again to Arjuna 5,000 years ago, under what circumstance was it spoken 120 million years ago \u2013there would have had to be the same war between the Pandavas and the Duryodhana clan 120 million years ago for the Gita to be spoken then to Vivasvan.<\/span><\/span><\/p>\n

\u00a0\u00a0 While it is claimed that the Gita was spoken \u201cat least 120,400,000 years ago\u201d, this conversation between Krishna and Arjuna \u201chad never taken place before and would not take place again,\u201d says Swami Prabhupada\u2013(comments to the Gita 18:74).<\/span>
\nKrishna also says in Gita 10:31, \u201cof the wielders of weapons I am Rama.\u201d And the Ramayana<\/em>, the story about Rama, was written about \u201c300 BC\u201d.\u00a0 Given that Rama lived about 2000 BC. How could the Gita speak about Rama 120 million years ago, and even 5000 years ago, when Rama was not yet born?<\/span><\/p>\n

\u00a0\u00a0 As noted. The Bhagavad-Gita is a dialogue between Arjuna and Krishna. In which Arjuna is reluctant to fight\/kill and Krishna is explaining the necessity for Arjuna to fight\/kill.<\/span>
\nThe Bhagavad-Gita may be summed up by the statement of All\u0101h in His Qur\u2019an: \u201cAnd there is life for you in retaliation, O men of understanding, that you may guard yourselves\u201d\u2013(Qur\u2019an 2:179).\u00a0<\/span> In some situations it is necessary for society to rid itself of evil in order to progress.<\/span><\/p>\n

\u00a0\u00a0 As noted in Hinduism & women<\/a><\/span> the Mahabharata which comprises the Bhagavad-Gita is said to be a \u201cmythological\u201d work.<\/span><\/p>\n

1, Krishna says, \u201cThe devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin\u201d\u2013(Gita 3:13).
\n<\/span>\u00a0\u00a0 So if a believer in God does not engage in worship, but is honest, just and loving, charitable and peaceful to all, if he eats food from honest earnings he \u201ceat(s) only sin\u201d? Aren\u2019t all lawfully obtained food the bounty of God\u2013how can it be sin?<\/span><\/p>\n

2, Krishna says: \u201cI still appear in every millennium…. Whenever and wherever there is a decline in religious practice \u2026.To deliver the pious\u201d\u2013(Gita 4:6-8).
\n<\/span>Thus, Krishna must have come as Mohammad to the Arabs; and such seems to be Hindu belief as they say that All\u0101h is one of the names of God. As Rama and Krishna are said to be incarnates of Vishnu, then All\u0101h, Vishnu, Krishna, and Rama must be the same.<\/span>
\nIt is ironic then that Hindus destroyed the Babri Masjid to build a temple of Rama: in essence Hindus destroyed the shrine of Vishnu\/Rama to build a shrine for Vishnu\/Rama.<\/span>
\nAnd if Krishna came to Arabia (and created Mohammad as one Hindu says) then Krishna gave contradicting doctrines to the world \u2013he gave karma and reincarnation to Hindus and Resurrection and Judgment to Muslims. Confusion!<\/span><\/p>\n

3. Krishna says, \u201cAction pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.\u201d\u2013(Gita 8:3).<\/span>
\nTo which Swami Prabhupada explains that man may be incarnated as any of the 8,400,000 species of life, \u201csometimes as a man, demigod, animal, beast, bird etc\u201d. And that one who attains the \u201cheavenly planets,\u201d \u201cWhen the merit of sacrifice is exhausted, the living entity descends in the form of rain, then takes on the form of grains, and the grains are eaten by man and transformed into semen, which impregnates a woman, and thus the living entity once again attains the human form to perform sacrifice and so repeat the same cycle.\u201d<\/span><\/p>\n

\u00a0\u00a0 How much rain is one man transformed into? And into how much grains?<\/span>
\nIf all the raindrops are the \u201cliving entity\u201d descending from heavenly planets and they take on the \u201cform of grains,\u201d with the amount of rain falls in the Amazon and other places, and with the hurricanes they should be overwhelmed with grains. There would be no need for farmers to till and seed the land.<\/span><\/p>\n

\u00a0\u00a0 If the \u201cliving entity\u201d descends as \u201crain\u201d and becomes \u201cgrains,\u201d the rains that falls in the desert and other barren regions and in the oceans and other bodies of water are forever lost \u2013as there are no grains growing in these bodies of sand and water.<\/span><\/p>\n

\u00a0\u00a0 If grains when eaten by man are \u201ctransformed into semen,\u201d what are they transformed into when eaten by woman?<\/span>
\nIf semen is produced from the eating of grains, how do carnivores obtain semen, seeing that they do not eat grains?<\/span>
\nIf man is eventually \u201ctransformed into semen,\u201d at the time of carnal relations man is emitting his fellow man (and at the rate of about 23 million at each emission). And woman is the repository of one (or more) person who at one time may have been a relation of hers.<\/span>
\nIf man takes on the \u201cform of rain,\u201d then the \u201cform of grains,\u201d in effect man is drinking and eating man (albeit in a different form)?<\/span><\/p>\n

4. Krishna says: \u201cAnd whoever, at the end of his life, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt\u201d\u2013(Gita 8:5).
\n<\/span>\u00a0\u00a0 Then the most sordid humans who know about Krishna can attain Krishna\u2019s \u201cnature\u201d if he happens to remember Krishna at the time of his death and becomes freed from all retribution for his crimes against his fellow beings. (Maybe Hitler and other criminals may now be with Krishna in Krsnloka. This teaching would be a contradiction of karma, where every action has an equal and opposite reaction).<\/span><\/span><\/p>\n

\u00a0\u00a0 Thinking about Krishna throughout one\u2019s life is no guarantee that he would die with Krishna in his thoughts. If a \u201cgreat personality\u201d as Maharajah Bharata can think of a \u201cdeer\u201d at his death, and be \u201ctransferred into the body of a deer,\u201d as Swami Prabhupada says, a miscreant can at the time of his death think about Krishna and attain the \u201cnature\u201d of Krishna\u2013(Comm. Gita 8:6).<\/span><\/p>\n

5. Krishna tells Arjuna, \u201cthose who take shelter in Me, though they be of lower birth\u2013women, vaisyas [merchants] and sudras [workers] can attain the supreme destination\u201d\u2013(Gita 9:32).
\n<\/span>Women are of \u201clower birth\u201d?<\/span>
\nThe God who would declare women to be of \u201clower birth\u201d \u2013a form which she had no control over, a form which He gave her\u2013<\/span> could not be a Just God.<\/span><\/p>\n

\u00a0\u00a0 According to the above teaching of Krishna, Hindus who try to abolish the caste system and\/or elevate the status of women are acting against this system and their God.<\/span><\/p>\n

6. \u201cOf horses know Me to be Uccaihsrava, produced during the churning of the ocean for nectar. Of lordly elephants I am Aira-vata,\u201d says Krishna\u2013(Gita 10:27). And Swami Prabhupada explains, \u201cThe devotee demigods and the demons (asuras)<\/em> once took part in churning the sea. From this churning, nectar and poi-son were produced, and Lord Siva drank the poison. From the nectar were produced many entities, of which there was a horse named Uccaihsrava. Another animal produced from the nectar was an elephant named Airavata. Because these two animals were produced from nectar, they have special significance, and they are representatives of Krsna.\u201d
\n<\/span>\u00a0\u00a0 If Christ can turn a vessel or two of water into \u201cwine,\u201d it may not have been difficult for these \u201cdemigods and the demons\u201d to transform a sea-load (of salt water) into \u201cnectar and poison.\u201d But what about the \u201cmany entities\u201d that were also produced from the \u201cnectar,\u201d as the Swami states; are they not representatives of Krishna?<\/span><\/p>\n

7. In Gita 10:28, Krishna declares, \u201camong cows I am the sura-bhi<\/em>.\u201d And Swami Prabhupada informs: \u201cIn Krsnaloka in the spiritual sky there are cows which can be milked at any time, and they give as much milk as one likes. Of course such cows do not exist in this material world, but there is mention of them in Krsnaloka. The Lord keeps many such cows, which are called surabhi.<\/em> It is stated that the Lord is engaged in herding the surabhi<\/em> cows.\u201d
\n<\/span>God needs milk?\u00a0 God \u201cherding\u201d cows?<\/span><\/p>\n

8. Krishna says in Gita 16:1-3 that \u201ctranscendental qualities\u201d \u201cbelong to godly men endowed with divine nature.\u201d And in 16:4 he says, \u201cPride, arrogance, conceit, anger, harshness and igno-rance\u2013these qualities belong to those of demoniac nature.\u201d To which Swami Prabhupada explains: \u201cThese demoniac qualities are taken on by them from the beginning of their bodies in the wombs of their mothers, and as they grow they manifest all these inauspicious qualities.\u201d
\n<\/span>\u00a0\u00a0 If people are born \u201cdemoniac,\u201d they are not guilty for their actions. They should not be relegated as subhuman when they have no choice in their destiny and act according to their \u201cnature\u201d which they receive in the \u201cwombs of their mothers\u201d (which nature was, likely, given to them by Krishna, as he is said to be the Creator\u2013Gita 9:7).
\n<\/span>(It could not be that these individuals were \u201cdemoniac\u201d from their mother\u2019s womb because of bad karma; if they were of bad karma they could not have been reborn as humans because only those of good karma are reborn in a higher plane of life).<\/span><\/p>\n

9. Krishna says in Gita 17:10: \u201cFoods prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.\u201d
\n<\/span>\u00a0\u00a0 Unless one is under compulsion, it is doubtful that a sane per-son would eat \u201cfood that is tasteless, decomposed and putrid\u201d \u201cand untouchable things.\u201d Under compulsion even the devotees of Krishna might partake of \u201cfood that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things.\u201d<\/span><\/p>\n

\u00a0\u00a0 That food \u201cprepared more than three hours\u201d are \u201cdear to those in the mode of darkness.\u201d So all those people (some of whom may be devotees of Krishna) who eat the canned food\u2013meat, fish, vegetables, soups\u2013the processed meat, vegetable burgers, the frozen dinners, and the roti, bread, cheese, yogurt, tofu, butter, cereal, crackers etc., which have been \u201cprepared more than three hours\u201d are \u201cin the mode of darkness\u201d (?)<\/span><\/p>\n

\u00a0\u00a0 And all the researchers and manufacturers of these foods, that are\u00a0 \u201cprepared more than three hours before being eaten,\u201d who facilitate us with such ease and comfort so that students can have time, and working mothers and fathers can quickly tend to their children (and themselves) and to go about their honest livelihood are \u201cin the mode of darkness\u201d?<\/span><\/p>\n

\u00a0\u00a0 In his commentary to this teaching of the Gita (17:10), Swami Prabhupada says, \u201cAny food prepared by the injunctions of the scripture and offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead.\u201d<\/span><\/span>
\n(Food is<\/em> \u201ctranscendental\u201d?)<\/span>
\nWhile it is understandable that a believer in God should give thanks to God for his livelihood. According to the above teaching the some six billion people who are not Hindus and do not offer food to Krishna, are eating food that is not \u201cantiseptic, eatable and palatable\u201d (?)<\/span>
\nCanned foods (which in all likelihood have not been offered to Krishna) have a shelf life of at least three months. It is doubtful that food \u201cprepared long, long ago\u201d according to Krishna\u2019s in-junctions can remain wholesome for three months (unrefrigera-ted)<\/em> without the preservatives used in these canned products.\u00a0 (A test can be carried out to ascertain this).<\/em><\/span><\/p>\n

\u00a010.\u00a0<\/em>Krishna says in Gita 18:3: \u201cSome learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.\u201d
\n<\/span>Swami Prabhupada commenting on this verse states:<\/span>
\n\u201cAlthough animal killing in a sacrifice is recommended in the Vedic literature,<\/strong> the animal is not considered to be killed. The sacrifice is to give a new life to the animal. Sometimes the animal is given a new animal life after being killed in the sacrifice, and sometimes the animal is promoted immediately to the human form of life.\u201d
\n<\/strong><\/span>Thus the Muslim\u2019s sacrifice of Eid-ul-Adha <\/em>is doing tremendous good to millions of souls trapped in animal forms by freeing them \u201cimmediately to the human form of life.\u201d<\/span>
\nThis sacrificing of animals cannot be restricted to Hinduism. For, Krishna says in Gita <\/em>4:6-8: \u201cI still appear in every millennium\u201d \u201cWhenever and wherever there is a decline in religious practice.\u201d<\/span> And as the Arabs of 7th<\/sup> Century Arabia were in a \u201cdecline in religious practice,\u201d Krishna must have \u2018appeared\u2019 to them.<\/span><\/p>\n

That animal \u201csacrifice is recommended in the Vedic literature,\u201d (even if the animal is given \u201ca new animal life\u201d or \u201cis promoted immediately to the human form of life\u201d), seems to be a contradiction of the teaching that \u201ckilling an animal interrupts its progressive evolution through the species,\u201d as The Higher Taste<\/em> states. (p. 44)<\/span>
\nSince the Veda, Gita, and Ramayana allow animal-killing, and as Hindus are \u201cnot prohibited\u201d from eating meat, what is the basis for vegetarianism in Hinduism?<\/span>
\nSwami Dayananda Saraswati seems to supply the answer, he wrote: \u201cThe Aryas <\/em>should neither themselves kill such useful animals as cows, nor let others do the same (as cows give milk and calves)\u2026. \u201cTherefore, it is that the Aryas<\/em> have always regarded the cow as the most useful animal.\u201d (Light Of Truth<\/em>, pp. 321-322. Emphasis added). .
\n<\/span>Clearly, Hinduism\u2019s Vegetarianism<\/a><\/span> is rooted in economy rather than in theology.<\/span><\/p>\n

11. In the Gita 18:41-44, 46, Krishna speaks of the four castes, \u201cBrahmanas, ksatriyas, vaisyas and sudras\u201d and explains their \u201cnatural qualities,\u201d of which \u201cFarming, cow protection and business are the natural work for the vaisyas.\u201d And by worshipping him \u201ca man can attain perfection through performing his own work.\u201d
\n<\/span>\u00a0<\/em>\u00a0\u00a0 Since, as Swami Prabhupada says (as noted in item # 7), \u201cThe Lord keeps many such cows, which are called surabhi\u201d <\/em>and that The Lord \u201cis engaged in herding the surabhi<\/em> cows,\u201d this would mean that Lord Krishna is a vaisyas (?)<\/span><\/p>\n

12. (Based on the caste system), Krishna says, \u201cIt is better to engage in one\u2019s own occupation, even though one may perform it imperfectly, than to accept another\u2019s occupation and perform it perfectly. Duties prescribed according to one\u2019s nature are never affected by sinful reactions\u201d\u2013(Gita 18:47).
\n<\/span>\u00a0\u00a0 If a person of one caste is not to perform the duties of a person of another caste, then if a country has only a thousand people of the ksatriya <\/em>(warrior) caste, it cannot put together a proper defense force.<\/span><\/p>\n

\u00a0\u00a0 That one must not seek another type of occupation than the one predestined to him, even though he may \u201cperform it perfectly,\u201d this would seem to kill an individual\u2019s aspiration and intellect. And to waste a mind is a terrible thing.<\/span><\/p>\n

\u00a0\u00a0 In his commentary to Gita 18:47 Swami Prabhupada says: \u201cFor a ksatriya<\/em>, or administrator, there are so many abominable things; a ksatriya <\/em>has to be violent to kill his enemies, and some-times a ksatriya<\/em> has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a ksatriya <\/em>is not supposed to give up his occupational duty and try to per-form the duties of a brahmana<\/em>.\u201d And, \u201csometimes a merchant has to tell so many lies to make a profit,\u201d yet it is \u201cnot recommended\u201d for him to \u201cgive up his profession and pursue the profession of a brahmana.<\/em>\u201d<\/span>
\nWhile it is justified to fight wars in self defense and to liberate the creatures of God because they are occupied, oppressed, and transgressed upon, it is unfathomable that God would condone man telling \u201clies for the sake of diplomacy\u201d and for his \u201cmaking a profit.\u201d<\/span><\/p>\n

13. In Gita 18:48 Krishna says: \u201cEvery endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature\u2026even if such work is full of fault.\u201d To which Swami Prabhupada explains: \u201cIn conditioned life, all work is contaminated by the material modes of nature. Even if one is a brahmana, <\/em>he has to perform sacrifices in which animal killing is necessary. Similarly, a ksatriya,<\/em> however pious he may be, has to fight enemies. He cannot avoid it. Similarly, a merchant, however pious he may be, must some-times hide his profit to stay in business.\u201d\u00a0\u00a0<\/span>(Tell this to the Government\/IRS).<\/em>
\n<\/em><\/span>\u00a0\u00a0 So if an architect continues to design buildings that collapses and kills people he must\u00a0 keep on designing, and must not be held to account, and must not change his profession. And if an engineer keeps on building missiles that constantly explodes prematurely on his soldiers and flattening civilians and cities, he is free from crimination, and must not work as a brahman<\/em> even though he excels at religion\u2013he \u201cshould not give up the work born of his nature\u2026.even if such work is full of fault.\u201d<\/span><\/p>\n

13. Krishna says in the Gita:\u00a0\u201cFor one whose mind is unbridled, self-realization\u00a0is difficult work\u2026.That is My OPINION<\/em><\/strong>\u201d\u2013(6:36).<\/span>
\n<\/span>\u201cAnd of all yogis, the one with great faith\u2026.is the highest of all. That is My OPINION<\/em><\/strong>\u201d\u2013(6:47).<\/span>
\n\u201c\u2026to understand this body and its knower is called knowledge. That is My OPINION<\/em><\/strong>\u201d\u2013(13:3).<\/span>
\n\u201cAll these activities (acts of sacrifice, charity and penance)<\/em> should be performed without attachment or any expectation of result.\u2026That is My final OPINION<\/em><\/strong>\u201d \u2013(18:6). (Brackets and emphasis added).<\/span>
\n\u201cMy opinion\u201d!\u00a0 <\/span>God has an opinion? One would expect God\u2019s pronouncements to be infallible. Definite. Absolute!<\/span><\/p>\n

\u00a0\u00a0 The Mahabharata<\/em> (which consists of the Bhagavad Gita) <\/em>is of the \u201cmythological\u201d works of Hinduism. \u201cEvidently many authors have written them or added to them in successive periods,\u201d wrote Jawaharlal Nehru; and about the Bhagavad Gita, <\/em>he states, \u201cit was composed and written in the pre-Buddhistic age.\u201d3<\/sup> <\/span>Anoop Chandola notes that Vyasa \u201cis the traditional author or editor of many great books including the Puranas. He arranged the Vedas<\/em>, authored the Vedanta Sutras<\/em>, and the great epic, the Mahabharata.<\/em>\u201d4<\/sup><\/span><\/span><\/p>\n

Krishna\u2019s parents we are told, were \u201cVasudeva\u201d and \u201cDevaki.\u201d<\/span>
\n\u201cKrsna\u2019s personality is clearly a syncretic one, though the different elements are not easily separated. Vasudeva-Krsna, a Vrsni prince who was presumably a religious leader, was elevated to the godhead by the 5th<\/sup> century BC; the cowherd Krsna is obviously the god of a pastoral community that turned away from the Indra-dominated Vedic religion. The Krsna who emerged from the blending of these ideologies was ultimately identified with the supreme god Visnu-Nara-yana and, hence, considered his avatara.<\/em>\u201d<\/span>
\n(Perhaps Avatara <\/em>was mistranslated as incarnation<\/em> instead of representation<\/em>\u2013as a prophet being a representative<\/em> of God.\u00a0 Since God can do anything, He does not need to take forms, and go any place to accomplish His purpose).<\/span><\/p>\n

Krishna \u201cmarried the princess Rukmini and took other wives as well.\u201d5
\n<\/sup><\/span>(The Bhagavad Gita) \u201cBeing opposed to the Veda<\/em>, it cannot be held to be an authority.\u2026Krishna<\/em> could never be God,\u201d says Swami Dayananda Saraswati.6<\/sup><\/span><\/span><\/p>\n

Swami Prabhupada wrote that Buddha is \u201cthe incarnation of Krsna.\u201d7<\/sup><\/span><\/span>
\nBut A. H. Vidyarthi notes that Buddha \u201cdiscarded the doctrine of incarnation to which a man and an animal is believed to be as God,\u201d and he \u201cdisbelieved in the unreasonable teachings of the Vedas as well as in their Divine Origin.\u201d8
\n<\/sup><\/span>\u00a0\u00a0 If Krishna is God, whether Krishna came as Buddha (or any other) he should not \u2018discard\u2019 his \u201cdoctrine of incarnation,\u201d which is not only a fundamental doctrine, but he would be \u2018dis-carding\u2019 his own doctrine. He should not \u2018disbelieve\u2019 the \u201cDiv-ine Origin\u201d of the Vedas, he would be disbelieving in himself; for as he says, that he is the \u201ccompiler of Vedanta\u201d and the \u201cknower of the Vedas.\u201d (See the following text.) <\/em><\/span><\/p>\n

Krishna says in the Gita<\/em>, (9:17, 15:15 respectively):\u00a0\u00a0 \u201cI am also the Rg, the Sama and the Yajur Vedas.\u201d \u201cBy all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.\u201d<\/span>
\nAnd in his book The Way To True Worship<\/em>, (p. 1), Anoop Chandola wrote: \u201cThe first recorded book of the Hindus is the Rig Veda<\/em>.\u00a0 In it, \u201cbeing\u201d or sat<\/em> is said to have its beginning in non-being or asat<\/em>. More than a thousand years later, the Bhagavad Gita<\/em> challenged this view, holding that there is no \u201cnon-being\u201d state of being.\u201d<\/span>
\nIf Krishna is the Rg Veda<\/em> and \u201cthe knower of the Vedas\u201d and the \u201ccompiler of Vedanta\u201d, as he declared, he should not have \u201cchallenged\u201d the teaching of the Rg Veda<\/em> more than a thousand years later in the Bhagavad Gita<\/em>. He is clearly challenging him-self.<\/span><\/p>\n

Regarding the teachings of Hinduism.\u00a0 Lin Yutang notes:<\/span>
\n\u201cThe Sankhya philosophers believed that the world consists of two principles, souls and the material world, the Prakriti<\/em>, or Nature, while the Vedanta philosophers be-lieved in one all-comprising unity. Out of such debates in the forest grew these books.\u201d<\/span>
\n\u201c\u2026the final consummation of Vedic philosophy is to be found in Bhagavad-Gita, <\/em>written perhaps two centuries later, when an ardent devotion to a personal God took the place of these barren speculations. According to Buddhist records, there were as many as sixty-three con-fusing schools of philosophy at the time of Buddha (563-483 B.C.), which explained Buddha\u2019s revolt at their futile reasonings and ritualism.\u201d9<\/sup><\/span><\/span><\/p>\n

\u00a0 Jawaharlal Nehru wrote:<\/span>
\n\u201cThe early Vedic Aryans\u2026.paid little attention to the soul. In\u00a0\u00a0 a vague way they believed in some kind of ex-istence after death.\u00a0 Gradually the conception of God grows: there are the Olympian type of gods, and then monotheism, and later, rather mixed with it, the concept-ion of monism.\u201d<\/span>
\nThat \u201cforeign elements\u201d brought their customs into India. And:<\/span>
\n\u201cMany of these customs were unlike those of the Aryans, and so a curious mixture of opposing ideas and customs is observable\u2026.Gradually the absorption of the earlier indigenous elements as well as of new-comers was taking place, and the Vedic religion was being modified accordingly. It was beginning to take that all-inclusive form which led to modern Hinduism<\/em>.<\/em><\/span>\u201d10<\/sup><\/span><\/span><\/p>\n

Britannica<\/em> explains:<\/span>
\n\u201cHinduism has developed slowly from the synthesis of sacrificial cults brought into India by the Aryan invaders of about 1500 BC with the religions of the various indigenous peoples they conquered;\u201d its \u201creligious belief, custom, and practice has been influenced by Zoroastrianism, Christianity, Islam, the tribal religions of Central Asian nomads, and perhaps even Chinese Taoism.\u201d11<\/sup><\/span><\/span><\/p>\n

Khwaja Kamal-ud-Din points out:<\/span>
\n\u201cIndia was the home of rank idolatry. But to-day, the worship of the stone is back number there. \u201cThe Brahmins and the Aryas, the two prominent off-shoots of Hinduism in India, hate idolatry and break images. Brahma\u2019s creed, the earlier of the two, was started by Raja Ram Mohan Rai, who received his monotheistic inspirations from the Qur-\u2019an, as he admits himself in his writings. Arya Samaj did the same. Even the staunch advocates of stone-worship now seek apologies for it. They take pains to make it quite plain that \u201cthey are not polytheists in reality.\u201d They worship One God, but to concentrate their mind on the Great Unseen and Un-known they need something perceivable; hence the image (Why not concentrate on the written name of God instead; or best yet come to Islam).<\/em> What influence else than Islam can claim the credit for this wonderful change in Hindu theology? There was nothing in the Vedas \u2013the Hindu Bible\u2013 a Book of Element-worship, as it at present stands\u2013to inspire faith in One God. Traditional Christianity\u2013the so-called historic\u2013herself benighted in such matters, could not guide others to these lofty ideas. To-day, the worship of more than one god is on the wane and Muslim monotheism hailed everywhere.\u201d12<\/span>
\n<\/sup><\/span><\/p>\n

2. YOGA:
\n<\/span>As noted above the Bhagavad Gita is mythology.<\/span>
\nWhereas some Hindus hold Krishna to be God. Swami Dayananda Saraswati points out: (The Bhagavad-Gita)<\/em> \u201cBeing opposed to the Veda, it cannot be held to be an authority.\u2026. Krishna could never be God\u201d\u2013(Light Of Truth, <\/em>p. 219).
\n<\/span>And Anoop Chandola informs:<\/span>
\n\u201cThe Vedas included several major gods and goddesses some of whom must have been culture heroes\u2026.As the tradition of honoring culture heroes continued, in due course new heroes were added, two of them most important: Rama and Krishna<\/span>\u201d\u2013(The Way To True Worship<\/em>, p. 9. Color added).<\/span><\/p>\n

Like karma and reincarnation<\/a><\/span> yoga also is a fake.<\/span>
\nYoga is the attaining of supreme God-consciousness through meditation by abandoning worldly pursuits including carnal relations:<\/span>
\n\u201cA person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities\u201d\u2013(Gita 6:4).<\/span>
\n\u201cPersons who are learned in the Vedas, who utter omkara and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy<\/span>;\u201d and \u201cThe yogic situation is that of detachment from all sensual engagements.<\/span> Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga\u201d<\/span>\u2013(Gita 8:11-12).<\/span><\/p>\n

While there is merit in refining one\u2019s self into oneness with God (and Islam teaches this as will be shown)<\/span> Yoga contradicts with Hindu teaching and with Divine decree:<\/span><\/p>\n

    \n
  1. In the Gita (6:2, 10, 14, 46), Krishna says that \u201cone can never become a yogi unless he renounces the desire for sense gratification,\u201d \u201che should live alone in a secluded place\u201d and with \u201csubdued mind, devoid of fear, completely free from sex life, one should meditate upon Me,\u201d for \u201cA yogi is greater than the ascetic, greater than the empiricist, and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.\u201d<\/span><\/li>\n<\/ol>\n

    Clearly, the above practice of yoga contradicts the purpose of creation, which is to multiply and fill the earth. There was no need for God to create woman if He wants man, \u201cin all circumstances,\u201d to live a life of celibacy.<\/span>
    \nIf it be argued that women were created so as to be a test for man to control his sexual passion; then what about men who desire men?<\/span><\/p>\n

    \u00a0\u00a0 If every man\u2019s goal of life was to know Krishna, and begun practicing yoga, in about 130 years, barring cloning, mankind would be extinct.<\/span>
    \nTo ensure the propagation of the species God instilled desire between the male and female, even in the lower animals this drive is present, and He equipped us, as well as the animals, with reproductive cells.<\/span>
    \nCelibacy diametrically opposes the law of God to \u201creplenish\u201d the earth. To procreate.<\/span><\/p>\n

      \n
    1. Krishna also says that to practice yoga one should \u201clay kusa grass on the ground and then cover it with a deer-skin\u201d\u2013(Gita 6:11-12).<\/span><\/li>\n<\/ol>\n

      If one is not to kill animals (Ahimsa<\/em>), where will the yogi get this \u201cdeer-skin\u201d?<\/span>
      \nThe yogi cannot get \u201cdeerskin\u201d if animal is not to be killed. The yogi would have to find a dead deer; and even a recent dead one and skin it.\u00a0 Though some may consider it an abomination to skin a dead animal.<\/span> Without being cynical, the Hindu would have to go to the Muslim butcher to kill this deer to get him his deerskin. Though Hindus (not all) condemn the Muslim for killing animals and even kill Muslims for their religion and destroy Masjids; the most notable being the 500-year old Babri Masjid).\u00a0<\/span><\/p>\n

      Since Hinduism espoused vegetarianism, as is alleged, the meat of this deer would have to be dumped or fed to the carnivores.\u00a0 If 50 million Hindus are to practice this yoga, and given that one deer yields about 100 pounds meat, 50 million deer would have to be killed and 5000 million pounds of meat would have to be dumped. Quite a colossal waste!<\/span><\/p>\n

      Since the Gita \u201cwas spoken at least 120,400,000 years ago\u201d, and since Krishna instructs the yogi to use \u201cdeerskin,\u201d reason would dictate that Krishna sanctioned the killing of animals (deer at least) \u201c120,400,000 years ago.\u201d<\/span>
      \nConsidering that there would have been no blade 120 million years ago, imagine the \u201cviolence\u201d Hindus would have had to inflict to kill the deer; and skin it.<\/span><\/p>\n

      However, this teaching of Krishna is NOT a Divine requirement.\u00a0 As noted, the \u00a0Bhagavad Gita is mythology. And Swami Dayananda Saraswati wrote in his book Light Of Truth<\/em>: (The Bhagavad Gita) \u201cBeing opposed to the\u00a0Veda<\/em>, it cannot be held to be an authority.\u2026Krishna<\/em>\u00a0could never be God.\u201d(p. 219)..
      \nAnd in his book\u00a0The Way To True Worship<\/em>, (p. 1), Anoop Chandola wrote:\u00a0\u00a0\u201cThe first recorded book of the Hindus is the\u00a0Rig Veda<\/em>.\u00a0 In it, \u201cbeing\u201d or\u00a0sat<\/em>\u00a0is said to have its beginning in non-being or\u00a0asat<\/em>. More than a thousand years later, the\u00a0Bhagavad Gita<\/em>\u00a0challenged this view, holding that there is no \u201cnon-being\u201d state of being.\u201d (If Krishna is the\u00a0Rg Veda<\/em>\u00a0and \u201cthe knower of the Vedas\u201d and the \u201ccompiler of Vedanta\u201d, as he declared, he should not have \u201cchallenged\u201d the teaching of the\u00a0Rg Veda<\/em>\u00a0more than a thousand years later in the\u00a0Bhagavad Gita<\/em>. He is clearly challenging him-self).
      \n<\/span>Anoop Chandola also explains in the same book noted above: \u201cThe Vedas included several major gods and goddesses some of whom must have been culture heroes\u2026.As the tradition of honoring culture heroes continued, in due course new heroes were added,\u00a0two of them most important: Rama and Krishna<\/em><\/span>\u201d\u2013((p. 9. Italics\/emphasis added<\/span>).<\/span><\/p>\n

      Equally significant. The word \u201cOM\/AUM\u201d which Hindus utter in their meditation is NOT mentioned in the RgVeda. Regarding the Gayatri mantra<\/em> of the RgVeda which reads:<\/span><\/p>\n

      \u201cTat Savitur Varenyam Bhargo<\/span>
      \nDevasya Dhi Mahi<\/span>
      \n\u00a0 \u00a0 \u00a0 \u00a0Dhiyo Yo Nah Prachodyat\u201d
      \n<\/span>(\u201cThat Sun, bright and pure,
      \n<\/em><\/span>\u00a0the god\u2019s great wisdom
      \n\u2013may he sharpen and refine our intellect\u201d<\/span>)<\/em><\/span><\/p>\n

      Abdul Haque Vidyarthi points out in his book Muhammad in World Scriptures<\/em> that to give meaning to this\u00a0Gayatri mantra<\/em>, \u201cthe pandits prefix these four words which DOES NOT EXIST in the Veda\u00a0Om\u00a0bhur bhava svaha<\/em>. The word\u00a0Om,\u00a0<\/em>it may be noted, is not found anywhere in the Rig Veda. These four words they interpolate and insert before the Gayatri mantra<\/em>\u00a0for the reason that it may yield some significance at least.\u201d (For more on this see<\/span> Mohammad-and Moulood<\/a><\/span>).<\/span><\/span><\/p>\n

      Another source points out: \u201cOm is not mentioned in the ancient Rig-Veda. The only possible indirect reference is in hymns 1.164.39 which speaks of the syllable (akshara) that exists.\u201d\u2014 Presentation transcript\u201d (For more see<\/span> https:\/\/slideplayer.com\/ slide\/7634863\/<\/a>.<\/span> IF LINK DOES NOT CONNECT PLEASE COPY AND PASTE<\/span>).<\/span><\/span><\/p>\n

      Hinduism\/Yoga and Christianity may be said to be a carbon copy of each other; both renouncing the world.<\/span>
      \nWhereas Jesus make it easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. Hinduism\/Yoga confines man in the forest sitting with his eyes closed thumbing rosary and concentrating on the \u201cair\u201d at the top of the head and oblivious to the starving around him who are dying like wasted flies.<\/span><\/p>\n

      In contrast. All\u0101h God tells us that He created the heavens and earth for our use and placed them under our subjection; He enjoins on us the seeking of His bounties not for hoarding or extravagance<\/span>\u00a0or only for ourselves, but for feeding the poor and the needy and the wayfarer and the freeing of slaves. In short, as the Magnanimous Messenger of All\u0101h God, Mohammad, tells us \u201cLove All\u0101h by loving His creatures.\u201d<\/span> Every good deed and working honestly for our \u201cdaily bread\u201d is worship of All\u0101h God.<\/span><\/p>\n

      In renouncing the world one is rejecting that which God made lawful.<\/span>
      \nWe need to balance our living; not suffer the material for the spiritual or suffer the spiritual for the material. Whereas the material is sustenance for the body, worship \u2013Prayer, Zakaat\/Charity, Fasting and Hajj in the case of Muslims\u2013<\/span> are nutrients for the soul.<\/span>
      \nIn Islam, man is to have time for God, himself, his wife and family, his society\/community and the world.<\/span><\/p>\n

      As stated, Islam also teaches refining\/perfecting our soul. Of which our five daily prayers, Zakaat\/Charity, Fasting and Hajj are the training grounds for this perfection. And for Muslims to enter into seclusion in the Masajid during the last ten days of the month of Ramadan (which seclusion is known as I\u2019tikaf<\/em>)<\/span>\u2013(Qur\u2019an 2:187).<\/span><\/p>\n

      There are three main stages in the development of our soul. They are known nafs Ammara<\/em>\u2013(Qur\u2019an 12:53); nafs Lowwama<\/em>\u2013(Qur\u2019an 75:2) and nafs Mutma\u2019inna<\/em>\u2013(Qur\u2019an 89:27-30),<\/span><\/p>\n

      Qur\u2019an 12:53 states: \u201cAnd I (Joseph) call not myself sinless; surely (man\u2019s) self is wont to command evil, except those on whom my Lord has mercy. Surely my Lord is Forgiving, Merciful.\u201d<\/span><\/span>
      \nMuhammad Ali comments:<\/span>
      \n(Like the previous verse) \u201cThese are also the words of Joseph. When a man addressed Jesus as good master, <\/em>he said: \u201cWhy callest thou me good?\u201d (Mark 10:18). The righteous never attribute any good to themselves, but attribute all good to the Great Source of goodness \u2014 God. Man\u2019s self is here called ammarah, <\/em>i.e. one wont to command evil<\/em>. It is, in fact, the lowest stage in the spiritual growth of man. It is what may be called his animal self; low desires and animal passions rule the mind of man and he is capable of doing any evil without feeling any pangs at all. He submits to his carnal desires like the brute. The next stage is called the lawwamah, <\/em>which is referred to in 75:2 as the self-accusing spirit, <\/em>when the slightest departure from the path of rectitude at once rouses the pangs of conscience. \u00a0The third stage is the stage of perfection \u2014 the mutma\u2019innah, <\/em>or the soul at rest, <\/em>when it is in perfect peace, having attained the goal of perfection; see 89:30a. <\/em>Those who have attained the second stage in the spiritual advancement and those who have attained the goal of perfection are spoken of as those on whom my Lord has mercy<\/em>.\u201d<\/span><\/p>\n

      Qur\u2019an 89:28-30 states: \u201cO soul that art at rest, Return to thy Lord, well-pleased, well-pleasing, So enter among My servants, And enter My Garden!\u201d<\/span> And Muhamad comments on 89:30 as stated in his comment above:<\/span>
      \n\u201dThe concluding verses of this chapter refer to the highest stage of the spiritual development of man, the stage in which he rests contented <\/em>with his Lord, and finds his quietude, his happiness, and his delight in Him. This is the heavenly life. It has already been noted \u2014 see 12:53a <\/em>and introductory note to ch. 75 \u2014 that the Holy Qur\u2019an recognizes three stages in spiritual development, the ammarah <\/em>or the animal stage (12:53), the lawwamah <\/em>or the human stage (75:2), and the mutma\u2018innah <\/em>or the heavenly or spiritual stage, mentioned here. At this last stage, the pure and perfect sincerity, truth and righteousness of a person are rewarded by Almighty God by granting him a heaven on this earth. All others look to a prospective paradise, but he enters paradise in this very life. It is at this stage, too, that a person realizes that the prayers and worship which at first appeared to him as a burden are really a nourishment on which the growth of his soul depends, and that this is the basis of his spiritual development. The spirit \u2014 which in the second stage, although blaming a man for the impurities of life, is yet powerless to resist the evil tendencies, or to blot them out wholly, and too infirm to establish a man upon the principle of virtue with firmness \u2014 now reaches a stage of development in which its efforts are crowned with success. The state of struggle with sinful propensities passes away, an entire change comes over the nature of man, and the former habits undergo a complete transformation.\u201d<\/span>
      \nAnd, as the Prophet Mohammad instructs us, \u2018Imbue yourselves with Divine attributes,\u2019 and that when \u2018you pray, pray as if you are seeing All\u0101h though you cannot see Him.\u201d<\/span><\/p>\n

      In Islam the affluent as well as the penurious and the ascetic (though Islam does not preach ascetism)<\/span> have the Divine promise of equal access to All\u0101h God. And this Heaven\/Paradise<\/a> <\/span>is for men and women:<\/span><\/p>\n