Onions and Garlic in relation to the practices of Vaishnavism:

http://www.salagram.net/Onions-Garlic-inrelation2Vaishnavism.html#Why%2 no%2 Garlic%2 and%2 Onions!

Garlic & Onions are prohibited Onion and garlic came from the dead body of a murdered cow Puranic Encylopedia story of origin of Onions and garlic
Onion and Garlic Why no Garlic and Onions? - Kurma dasa

Other vegetables in their family group What about ushrooms?

"#rther $easons "or %ot &a'ing Onions ( Garlic:

!!!! confirming the story of the murdered cow !!!! a different "ind of carrot# the orange carrot Purity and origin of vegetables and food - organic non-hybrid etc anu-samhita as $the %aw boo" for 'orbidden foods 'orbidden 'oods - (arinaam )intamani - *ha"tivinod +ha"ur ,)h -. sevaparadhas/
01%2K3(242 OK3(225(1K2261 4164272 - Part --

an"ind& - heaps of guidelines

8ses of Onions in 2yurveda +he Garlic 1nformation )entre9 Other 3ources of the 6a:asic and +amasic natures of Onions and Garlic9 3ensual properties of Onions and Garlic9 )"allen* #nder the infl#ence of Western +ropaganda again: 0egetarianism and *eyond +he Glories of Krishna Prasadam Our first and foremost hetu# statement is that it is a general rule that 0aishnavas do not ta"e Onions and or Garlic! Even to the point that we do not use them as a medicinal means despite their being popular in the vi-"armi world as a great multi anti-bacterial medicine# etc! An example may be given to show of this from the life of Srila A.C. Bhaktivedanta Swami Prabhupada: To eat arli! or not to take arli! even as medi!ine is !learly stated as being prohibited herein: Hari-auri: Whats the Hindi name of that drug that you were taking the other day? That plant? Prabhupda: Oh. Ghta-kumr . Hari-auri: !ou "an get some of that? Indian man: # ha$e not heard. Hari-auri: Ghta-kumr . %ooks like a "a"tus. The &nglish name is aloe $era. Indian man: Whi"h has got pulp? !es. !ou want it? # ha$e got it in my house. 'y wife takes them (y making in the "p)i* or para)* (e"ause of her knees. #t is wonderful for this pains in the knees. !es. Hari-auri: We were told it was good for relie$ing high (lood pressure and "learing the... Indian man: +elie$ing high (lood pressure* (est is garli". Prabhupda: Garli". Indian man: Garli"* you dont want it. ,laughterPrabhupda: Garli"* onions* prohi(ited.

Hari-auri: .ut if you "ould get some of this Ghta-kumr ... Prabhupda: #t is there in his house. Indian man: !es* it is in my house* it is in my garden. /o my wife will prepare for your (reakfast. /mall "p)i. !ou will find it $ery tasty and deli"ious. Thats "alled Gwaraka-pata. ,HindiGwaraka-pata. Gwaraka. # will show you. Prabhupda: 0""h. Thats ni"e. #t is little (itter? Indian man: 1o. #t is tasteless. 2nd it is... Prabhupda: !ou know? Gaursundara: !es. We ha$e in Hawaii. #ts "alled aloe "a"tus. 2loe $era. Indian man: #t is kneaded in the flour and little ghee and the para) will (e... #t is wonderful for your 3oints. 2nd this arthritis* it is wonderful. # got it a(out a year (a"k and put in my garden (e"ause my wife needed and we were getting it from some(ody elses garden. /o # told my gardener* 4Why dont you put it in our own...? We ha$e plenty of land.5 Prabhupda: #t doesnt re6uire to taken "are of $ery mu"h. #t grows automati"ally. ,2.7. .hakti$edanta /wami 8ra(hupada. 9th O"to(er :9;<. +oom 7on$ersation. 2ligarthThere is no need to speculate further or argue this way or that. imilarly His !i"ine Grace states his case on onions also: Prabhupada: The 'aharastrians* they eat* e$en the (rhma=as. #n :9>;* # "ame to .om(ay and stayed in the &mpire Hindu Hotel. # think it is still there. ?ery ni"e hotel. /o it is under 'aharastrians. ?ery neat and "lean e$erything. Ga$e me onions. 4What is this? Onions?5 # was surprised. 4# dont eat.5 Tamla #$%&a: He must ha$e (een surprised that you wouldnt eat it. Prabhupda: Well* they know... 'ostly Hindus they do not eat. .ut they are a""ustomed now. @ust like .engal* fish eating is no offense. Tamla #$%&a: &$en the (rhma=as. Prabhupda: Oh* yes. .rhma=a* gosis* so-"alled gurus. ,2.7. .hakti$edanta /wami 8ra(hupada. 2pril :Ath :9;;. +oom "on$ersation. .om(ay.-

.ut the fa"t is that he did not* and as his followers* if we are to "onsider oursel$es his followers* then as following as dis"iples or in the dis"ipli" su""ession* or dis"ipline* then nor do we eat onion or garli".

Onion and Garlic

http9;;www!veda!hare"rsna!c<;bha"tiyoga;bha"tiyoga-=!htm palandu lasunam sigrum alambum gr:anam palam bhun"te yo vai naro brahman vratam candrayanam caret ,Padma Purana# *rahma Khanda ->!-?# spo"en by 3uta Gosvami/ O sages# one who eats garlic# onions# sigrum ,a "ind of plant/# turnips# bottle gourd and meat# that person should observe a candrayana fast! vrnta"am :alisa"am "usumbha smanta"am tatha palandu lasunam su"lam niryasan caiva var:ayet gr:anam "insu"an caiva "u"undanca tathaiva ca udumbaram alavun ca :agdhva patati vai dvi:ah ,(ari *ha"ti 0ilasa @!-A@#-A># from Kurma Purana/ One should not eat eggplant# banana leaves# sunflower leaves and asmanta"a leaves# onions# garlic! One should not eat sour gruel ,a thin watery pouriage/ or the :uice of the tree! One should also give up turnips and beetroots# carrots# "insu"a# forest figs# and white pump"in! 1f the twice born persons eat these things# they all become fallen! ,+his translation of gr!nB:ana seems to be Cuestionable! )apeller dictionary says that it refers to garlic!/ *y eating garlic and onion one becomes sinful and as atonement one should perform )andrayana! ,Garuda Purana -!>D!E ,=@-D-// Onion# shit-thriving pigs# 3elu# garlic# Goplyusa ,mil" of a cow before the lapse of ten days from calving/# +anduliya ,a grain growing in faecal rubbish/ and mushroomsF all these are to be avoided! ,3"anda Purana .?!>/ +he householder ta"ing the rite shall avoid heavy indigestible pulses li"e 4ispava# asuri"a etc!# stale food# defiled food# brin:als# gourds# cocoa-nuts# garlic# onion# intoGicating beverages and all "inds of meat! ,3iva Purana D!-?--H/

,*ut/ he should avoid stal"s of lotuses# safflower# gold or silver# onion# garlic# sour gruel# a thic" fluid substanceI so also chatra"a ,a "ind of mushroom/# vidvaraha# greasy mil" of a cow during the first seven days of calving# vilaya ,a particular product of mil"/ and mushrooms! *y eating the small red variety of garlic# blossoms of "imsu"a# a gourd# so also udumbara# bottle-gourd# a twice-born becomes fallen! ,Padma Purana 0ol! .H# .!A=!->b -H./ 1 shall now mention those things that should always be avoided in 3raddha! Garlic# onions# globular radish and Karambha ,groats or flour miGed with curds/# and other articles devoid of smell and with no taste should be avoided in 3raddha!+he reason is also mentioned ,as follows/9 'ormerly in the fight between devas and asuras# *ali was defeated by suras! 'rom his wounds drops of blood gushed out and from them these articles grew up - hence they are avoided in the 3raddha rite! ,0araha Purana -=!--b--A/ +he eGpiation for having eaten the prohibited food is fasting! One should do the stiu"a,?/ eGpiation ,tisucandrayana,?// for having eaten bhustma ,a "ind of fragrant grass/ and garlic! ,2gni Purana -DE!ED/ (*0-related Cuotes9 J2ccording to 3rila *ha"tisiddhanta 3arasvati +ha"ura# the regulative principles of devotional service compiled by Gopala *hatta Gosvami do not strictly follow our 0aisnava principles! 2ctually# Gopala *hatta Gosvami collected only a summary of the elaborate descriptions of 0aisnava regulative principles from the (ari-bha"ti-vilasa! 1t is 3rila *ha"tisiddhanta 3arasvati GosvamiKs opinion# however# that to follow the (aribha"ti-vilasa strictly is to actually follow the 0aisnava rituals in perfect order! (e claims that the smarta-sama:a# which is strictly followed by caste brahmanas# has influenced portions that Gopala *hatta Gosvami collected from the original (ari-bha"ti-vilasa! 1t is therefore very difficult to find out 0aisnava directions from the boo" of Gopala *hatta Gosvami! 1t is better to consult the commentary made by 3anatana Gosvami himself for the (ari-bha"ti-vilasa under the name of 5ig-darsini-ti"a! 3ome say that the same commentary was compiled by Gopinatha-pu:a 2dhi"ari# who was engaged in the service of 3ri 6adha-ramana:i and who happened to be one of the disciples of Gopala *hatta Gosvami!J ,)) adhya -!EAp!/ J3anatana Gosvami wrote his 0aisnava smrti# (ari-bha"ti-vilasa# which was specifically meant for 1ndia! 1n those days# 1ndia was more or less following the principle of smartavidhi! 3rila 3anatana Gosvami had to "eep pace with this# and his (ari-bha"ti-vilasa was compiled with this in mind!J ,)) adhya HE!-?A/ J+his (ari-bha"ti-vilasa# also 0aisnava-smrti# that is also imitation of smartaism! 1t is called smrti! 3o at least in Europe and 2merica# they will never be able to ta"e all these things! +he things should be made shortcutI at the same time# they should be successful! 3o that is chanting of (are Krsna maha-mantra# depending on!!!J ,6oom )onversation -Luly -=# ->DE# %ondon/

2s we "now# 3rila Prabhupada was more lenient than his guru and previous acaryas not only in this but also in other cases! ,an#-samhita: A!A! Garlic# lee"s and onions# mushrooms and ,all plants/# springing from impure ,substances/# are unfit to be eaten by twice-born men! A!->! 2 twice-born man who "nowingly eats mushrooms# a village-pig# garlic# a villagecoc"# onions# or lee"s# will become an outcast! 3ubstitutions M9 Please let me "now as to the proper substitutes for onions# garlic and eggs which we can ta"e as practicing devotees! 29 ,0i:aya-venugopala 5as/ 1nstead of onion and garlic# for taste and appearance# cut cabbage in small pieces li"e onions! 'ry in a shallow pan ,"adai/# with lots of asafetida ,hing/! +astes eGactly li"e onion! Egg - in ca"es use curds or condensed mil" instead! Gives fantastic results! *uy the eggless ca"e coo"boo"# or there are plenty of eggless ca"e recipes in any 13K)O4 devotee authored coo"boo"! ,Kurma 5as# chef/ - 3lice fresh fennel root into thin strips and fry with asafetida li"e the cabbage# it is even more li"e onion# with an eGtra lovely anise fragrance! Or9 H tablespoon flour N -;H teaspoon oil N -;H teaspoon ba"ing powder N H tablespoons liCuid ,mil"# cream# buttermil"# diluted yogurt# or dairy free alternatives li"e coconut mil"# soy mil"# etc/ beaten together until smooth! Or9 H tablespoons water N - tablespoon oil N -;H teaspoon ba"ing powder# beaten together until smooth! Or9 - tablespoon ground flaG seeds N E tablespoon warm water# beaten t together until smooth! ,(aripu:a dd/ 2s an egg substitute for ba"ing# H-E tablespoons of yogurt can be used to substitute - egg! 6elated9 2s" Kurma - on onion and garlic

'nion and garlic came from the dead body of a murdered cow and therefore they are considered li(e eating meat.

2s per the story (elow ,the s"riptural sour"e is not knownonion and garli" "ame from the dead (ody of a murdered "ow and therefore they are "onsidered like eating meat. They (reak the non-$egetarian prin"iple from the shastri" point of $iew. /tri"t $egetarians donBt eat onion nor garli". /in"e meat is tamasi"* onions and garli" are also tamasi" and ra3asi" food. They may ha$e some medi"inal $alue like e$en wine is used in medi"ines sometimes. Thus they are ta(oo for followers of ?edi" "ulture. COn"e* in /atya !uga the rishis were performing gomedha and as$amedha sa"rifi"es for the welfare of the whole uni$erse. 2 "ow or a horse would (e "ut into pie"es and pla"ed in the fire. 2fterwards the rishis would utter mantras and the same animal would "ome ali$e in a (eautiful young (ody. One time the rishi who was a(out to perform a gomedha sa"rifi"e* his wife was pregnant. /he had a $ery strong desire to eat and she had heard that if* during pregnan"y one has a desire to eat and does not fullfill this* then the (a(y that will (e (orn will always ha$e sali$a "oming from its mouth. ?ery strange* she desired strongly to eat meat* thus she de"ided to keep one pie"e of meat of the "owBs (ody that was offered in sa"rifi"e. /he hid it and was making a plan to eat it $ery soon. 2t that time the rishi was finishing the sa"rifi"e and uttered all the mantras for the new young "ow to "ome to life. Howe$er when he saw the new "ow* he noti"ed that there was a little part missing from her left side. He went into meditation and realiDed that his wife had taken away a pie"e of meat during the sa"rifi"e. 1ow his wife also understood what happened and 6ui"kly threw the meat far away. Eue to the effe"t of the mantras uttered (y the rishi there was now life in this pie"e of meat. Then the (lood of this meat (e"ame red lentils* the (ones (e"ame garli" and the meat (e"ame onions. Thus these foods are ne$er taken (y any ?aishna$a situated in the mode of goodness as ?aishna$as should (e (e"ause it is not "onsidered (y us as offera(le due to its asso"iation as a non-$egetarian food. 8lus it is in the mode of ignoran"e.C C#t is not $egetarian to eat onions and garli". They ha$e dis"o$ered >: different types ,?- of slow poison in (oth. /o they are not so inno"ent.C ,/our"e unknown-

Here is another story) from Puranic *ncylopedia by +ettam ,ani -under ./0!1/ +I.2:
/olar e"lipse a""ording to the 8uranas. The Ee$as and the asuras 3ointly "hurned Fshira(dhi wherefrom emerged Ehan$antari with the 2mrtakum(ha ,pot of ne"tar-. .ut an asura maya$i ,magi"ian- "alled /aimhikeya a(s"onded to 8atala with the 2mrtakum(ha whi"h no(ody noti"ed as e$ery(ody was (usy with di$iding other di$ine o(3e"ts. Only after the maya$iBs disappearan"e was it noti"ed that the 2mrtakum(ha was missing. 2t on"e 'aha$isnu assumed the figure of a (eautiful woman* got (a"k the Fum(ha and ga$e it to the de$as. The de$as (egan drinking the amrta when* at the instan"e of some other de$as* /aimhikeya* the maya$i* assuming the form of an old .rahmin rea"hed s$arga* got a share of the amrta and (egan to drink it. /urya and 7andra ,/un and 'oon- who were on guard at the gates di$ined the se"ret of the Bold .rahminB and informed 'aha$isnu a(out it. He "ut the throat of the pseudo-.rahmin with his /udarsana 7akra. .ut* half of the ne"tar he had drunk stayed a(o$e the throat and the other half (elow it. Therefore* though the head and the trunk were se$ered they remained ali$e. These two parts* in "ourse of time* e$ol$ed as +ahu and Fetu . When the throat was "ut some (lood dropped on the ground* and (e"ame the red onion and the white onion ,garli"respe"ti$ely. /o (oth onion and garli" originated from the throat and (lood of the demons or asuras* thus their "onsumption (rings us "loser to tamo guna ,mode of ignoran"e- whi"h "hara"teriDes the nature of the demons and thus is detrimental to (hakti. ,Fam(a +amayana* !uddha Fanda and .haga$ata* 2stama /kandha. Fam(a +amayana is a Tamil teGt (y poet Fam(ar./ome persons also say that red "arrots also fall into this e6uation (eing asso"iated with the a(o$e stories (ut the fa"t is that this is in"orre"t as red "arrots are a hy(rid $egeta(le* they were "rossed to form the red "olouration for the Fing of Holland* an Orangeman in the :<th "entury. There are se$eral

"olours of 4"arrots5 in their natural state* (ut the $egeta(le that we know today as a "arrot "annot (e the one referred to in the a(o$e stories as it was not in eGisten"e. ,+eaders Eigest3hat then is to be considered 'nion and Garlic 4amily ,embers5 The Onion Hamily ,2llium "epa-I /hallots ,stronger than onion* milder than garli"-* 7hi$es ,and Garli" 7hi$es - 2llium tu(erosum - 2llium s"hoenoprasum %. 7hi$es are perennials (elonging to the onion familyJ-. %eaks* +amps* /"allions* Giant Onions* !ellow Onions* /weet Onions* Torpedo Onions* .oller Onions* White Onions* Green .un"hing Onions* +ed Onions* 8ear Onions* Garli"I Giant Garli"* Garli"* Odourless Garli" ,only to those who ha$e little sense of smell* or out of "heating industry that puts so little garli" into its produ"ts that it appears initially odourless* (ut later "omes out in the (reath* in the sweat* in the passing of air* and in the urine* et"K-* +o"am(ole Garli"* 2siati" Tur(an Garli"* 8urple /tripe Garli"* 8or"elain Garli"* 7reole Garli"* 2rti"hoke Garli"* /il$erskin Garli" ,to name (ut a few,J@ames ' /tephens. :999. Lni$ersity of Hlorida* #nstitute of Hood and 2gri"ulture httpIMMedis.ifas.ufl.eduMs"riptsMhtmlgen.eGe?EO7L'&1TN'?AOPQ WGARRQ We ha$e dis"ussed Garli" and Onions enough to really "reate a stink already. ,ushrooms ,'y"ology S more than Hungi- I 7ommon White ,"ap- 'ushrooms* 4.utton5 S /am pigginess 'ushrooms* are most "ommon for eating. One has to (e eGtremely "areful with 'ushrooms* as they "an (e highly dangerous* and # dont mean the spe"ifi" taking of 8silo"y(e ,(aeo"ystis- 8silo"y(e /emilan"eata ,%i(erty 7apsand 2manita 'us"aria ,Hly 2gari"- for their hallu"inogeni" properties* that is the side effe"t* what is a"tually happening is "alled mus"imol poisoning. /imilar effe"ts "an (e had from a

num(er of 'ushrooms* some are e$en fatal immediately in small amountsMdoses. 'ushrooms are a Hungus* that usually grows either on rotting. Ee"aying $egetation* or as is "ommon today S grown on the stools of horses or "hi"kens and other su"h animals. Thus they although (eing a $egeta(le are "onsidered to (e in the mode of darkness* whi"h is also where they are grown or found* in the dark damp tamasi" pla"es that get little or no air or sunlight. There are other mushrooms that are "ele(rated in the shastra that grow in the full sun-light su"h as the pigginess ,(utton$ariety. 2 renoun"ed sage in the forest does not kill animals* (ut rather a"6uires skins from animals who ha$e suffered natural death. 2""ording to a passage from 'anu-saThit* 6uoted (y Ur la .haktisiddhnta /aras$at Vhkura* the word medhyaiW* or 4pure*5 indi"ates that while residing in the forest a sage may not a""ept honey-(ased li6uors* animal flesh* fungus* mushrooms* horseradish or any hallu"inogeni" or intoGi"ating her(s* e$en those taken as so-"alled medi"ine. ,Hridayananda dasa Goswami. /rimad .haga$atam ::I:PI>. 8urport.4'ushrooms are generally not offered* (ut there is no prohi(ition* there is no harm in them.5 ,2.7. .hakti$edanta /wami 8ra(hupada. :st Ee"em(er :9<P.* %etter toI Harer 1ama %os 2ngeles.4.e"ause mushrooms grow in a filthy pla"e* they are not usually offered to Frishna.5 ,2.7. .hakti$edanta /wami 8ra(hupada. :;th 1o$em(er :9;:. %etter toI Hima$ati Eelhi-.
064+2K2 L2%132K2 K838 *(2 3 24+2K2 +2+(2P2%2458 %23842 38K%2 41672324 )2102 026L27E+G6L242 K1438K24 )2102 K8K84524)2 +2+(2102 )2858 *262 2%2084 )2 L2G5(02 P2+2+1 021 501L2( ,(261 *(2K+1 01%232 @;-A@# -A> K86 2 P86242/ JOne should not eat eggplant# banana leaves# sunflower leaves and asmanta"a leaves# onions# garlic! One should not eat sour gruel ,a thin watery poriage/ or the :uice of the

tree! One should also give up turnips and beetroots# carrots# "insu"a# forest figs# and white pump"in! 1f the twice born persons eat these things# they all become fallen!J

Why no Garlic and Onions?

alliums One of the most common Cuestions as"ed to me is this9 JWhy donKt you eat garlic and onions?J (ereKs my short answer9 2s a devotee of Krishna and a practicing *ha"ti-yogi# 1 donKt eat garlic and onions because they cannot be offered to Krishna! (ereKs my longer answer9 7ou may "now that onions and garlic are botanical members of the alliaceous family ,alliums/ - along with lee"s# chives and shallots! 2ccording to 2yurveda# 1ndiaKs classic medical science# foods are grouped into three categories - sattvic# ra:asic and tamasic - foods in the modes of goodness# passion and ignorance! Onions and garlic# and the other alliaceous plants are classified as ra:asic and tamasic# which means that they increase passion and ignorance! +hose that subscribe to pure brahmana-style coo"ing of 1ndia# including myself# and 0aishnavas - followers of %ord 0ishnu# 6ama and Krishna - li"e to only coo" with foods from the sattvic category! +hese foods include fresh fruits# vegetables and herbs# dairy products# grains and legumes# and so on! 3pecifically# 0aisnavas do not li"e to coo" with ra:asic or tamasic foods because they are unfit to offer to the 5eity! 6a:asic and tamasic foods are also not used because they are detrimental to meditation and devotions! JGarlic and onions are both ra:asic and tamasic# and are forbidden to yogis because they root the consciousness more firmly in the bodyJ# says well-"nown authority on 2yurveda# 5r!6obert E!3voboda! 3ome branches of western medicine say that the 2lliums have specific health benefitsI garlic is respected# at least in allopathic medical circles# as a natural antibiotic! 1n recent years# while the apparent cardiovascular implications of vegetable 2lliums has been studied in some detail# the clinical implications of onion and garlic consumption from this point of view are still not well understood! 4evertheless# there are still many adverse things to say about garlic and onions! 4ot so well "nown is the fact that garlic in the raw state can carry harmful ,potentially fatal/ botulism bacteria! Perhaps it is with an awareness of this that the 6oman poet (orace wrote of garlic that it is $more harmful than hemloc"J!

1t should be pointed out that Garlic and onion are avoided by spiritual adherents because they stimulate the central nervous system# and can disturb vows of celibacy! Garlic is a natural aphrodisiac! 2yurveda suggests that it is a tonic for loss of seGual power from any cause# seGual debility# impotency from over-indulgence in seG and nervous eGhaustion from dissipating seGual habits! 1t is said to be especially useful to old men of high nervous tension and diminishing seGual power! +he +aoists reali<ed thousands of years ago that plants of the alliaceous family were detrimental to humans in their healthy state! 1n his writings# one sage +sang-+s<e described the 2lliums as the Jfive fragrant or spicy scented vegetablesJ - that each have a detrimental effect on one of the following five organs - liver# spleen# lungs# "idneys# and heart! 3pecifically# onions are harmful to the lungs# garlic to the heart# lee"s to the spleen# chives to the liver and spring onions to the "idneys! +sang-+s<e said that these pungent vegetables contain five different "inds of en<ymes which cause Jreactions of repulsive breath# eGtra-foul odour from perspiration and bowel movements# and lead to lewd indulgences# enhance agitations# anGieties and aggressiveness#J especially when eaten raw! 3imilar things are described in 2yurveda! K2s well as producing offensive breath and body odour# these ,alliaceous/ plants induce aggravation# agitation# anGiety and aggression! +hus they are harmful physically# emotionally# mentally nd spirituallyK! *ac" in the ->@?Ks# in his research on human brain function# 5r 6obert O*obP )! *ec"# 53c! found that garlic has a detrimental effect on the brain! (e found that in fact garlic is toGic to humans because its sulphone hydroGyl ions penetrate the blood-brain barrier and are poisonous to brain cells! 5r *ec" eGplained that as far bac" as the ->A?s it was "nown that garlic reduced reaction time by two to three times when consumed by pilots ta"ing flight tests! +his is because the toGic effects of garlic desynchroni<e brain waves! J+he flight surgeon would come around every month and remind all of us9 J5onKt you dare touch any garlic DH hours before you fly one of our airplanes# because itKll double or triple your reaction time! 7ouKre three times slower than you would be if youKd OnotP had a few drops of garlic!J 'or precisely the same reason the garlic family of plants has been widely recogni<ed as being harmful to dogs! Even when garlic is used as food in )hinese culture it is considered harmful to the stomach# liver and eyes# and a cause of di<<iness and scattered energy when consumed in immoderate amounts! 4or is garlic always seen as having entirely beneficial properties in Western coo"ing and medicine! 1t is widely accepted among health care professionals that# as well as "illing harmful bacteria# garlic also destroys beneficial bacteria# which are essential to the proper functioning of the digestive system!

6ei"i practitioners eGplain that garlic and onions are among the first substances to be eGpelled from a personQs system R along with tobacco# alcohol and pharmaceutical medications! +his ma"es it apparent that alliaceous plants have a negative effect on the human body and should be avoided for health reasons! (omeopathic medicine comes to the same conclusion when it recogni<es that red onion produces a dry cough# watery eyes# snee<ing# runny nose and other familiar cold-related symptoms when consumed! +hese are :ust some of the reasons 1 avoid lee"s# chives# shallots# garlic and onions! "#rther $easons "or %ot &a'ing Onions ( Garlic: ost 0aishnavas do not consume either onions or garlic! (owever in our research we find it for a varied myriad of reasons! ,i/ because they are of the food category of 6a:as and +amas! +hey cause a disturbance# and even pain and sic"ness to those who eat them! Especially if you are not used to eating them and find them slipped into a meal R painful air# diarrhea# are often side effects R symptoms of the modes of passion and ignorance! ,ii/ because they ,such foods/ cannot be offered to the 5eity! ,iii/ because they impair 5eity worship by their profound and even bad smell# and their repeating nature so as to effectively disCualify the sadha"a from performing 5eity worship as laid down in the (ari *ha"ti 0ilas# and *ha"tirasamrta 3indhu ,even (ing and Gingerly are mentioned# what to spea" of onion and garlic/ regarding ma"ing sure that such foods that repeat upon one# and that food in general is thoroughly digested before one performs the pu:as! ,iv/ *ecause the onion and garlic are considered to grow below the ground and thus tamasi"i in nature many chaste 0aishnavas would not parta"e of them! ,v/ because they are not a native to devotional coo"ing see ,1/ & ,ii/ & ,iii/ being introduced from other countries ,"arma bhumi R outside of dharma-bhumi/ li"e so many other things! ,vi/ because of the references to their origin as being derived of animal sacrifice# as evolved from the sin of steeling the offering and when caught for that by her husband throwing that to a distant place where due to its being impregnated with life invo"ing mantras too" the seed form as red dahl# red onion and white onion! +o confirm the above reference we ta"e some information from 3rila *0 4arayan mahara: of the Keshava Gaudiya math9 ,http9;;gaudiya!net;portal;articles;gdlectures;OnionsStoS6ati!htm / ,http9;;www!purebha"ti!com;teachers;bha"ti-discourses-mainmenu-=-;H--discoursesH??H;HED-Cuestions-from-onions-to-rati!html/ O3an:aya dasa9P +hereKs a story about a brahmanaKs wife! 3he ate a piece of a cow# and some of it turned into carrot# some of it turned into garlic# some of it turned into onion# and the blood turned into red lentils! 1s that story true? O3rila 4arayana ahara:a9P 1t is Cuite trueI so we should not eat those things! What 0yasadeva has written is true! OT3ee endnotes ,-/P 0yasadeva "nows everything past#

present# and future! (e was able to see what Cualities are present in each entity! 'or eGample# *hagavad-gita describes the sattvi"a# tamasi"a# ra:asi"a# and nirguna natures of various persons# plants# foodstuffs# activities# "nowledge# and so on! 0yasadeva was able to see what is favorable for bha"ti and what is unfavorable! (e saw that the onion is tamasi"a ,in the mode of ignorance/! 1t has all the Cualities present in the meat of cows# and the same result obtained from eating cow-flesh occurs from eating onion! One will become lusty and violent by eating it! 0yasadeva has also seen in his meditation that garlic came from the bones of that cow! 1t is full with bad Cualities and puts one in the mode of ignorance! 5onKt eat it! We should try to follow 0yasadevaKs instrucions! 1f you do not follow# the same bad Cualities will come to you that comes by eating cowsK flesh# bones# and so on! +his has been eGplained in sastra# and it is confirmed by scientific evidence! y reCuest is that you should "now your goal# even if you are not Cualified to achieve it! *e sincere li"e the cata"a bird ,s"ylar"/! +hat bird is willing to die without water rather than drin" a drop of water from any tan"# pond# river# or ocean# or even from the Ganges or 7amuna! 3he is always loo"ing towards the s"y! 3he will not drin" water for the whole year if she has to wait that long# but she will only drin" rain# and only during the one or two wee" period of the svati constellation! 2 rare and fortunate sadha"a will be li"e that# thin"ing# J1 only want to serve 6upa an:ari! 1 only want to be a dasi of 6upa an:ari!J OT Endnotes ,-/ - +he following was spo"en by 3rila ahara:aKs servant# 3ripad adhava ahara:a9P 2merican scientists have discovered in their laboratories that there are H- different types of slow poisons in both# so they are not innocent foods! 1n 3atya-yuga# the rsis performed gomedha ,cow/ and asvamedha ,horse/ sacrifices for the welfare of the whole universe! O+his proved the efficacy of the recitation of the 0edic mantras uttered during the sacrifice!P 2 very old cow or a horse would be sacrificed by being cut into pieces and placed in the fire! 2fterwards# the rsis would utter mantras and the same animal would come alive in a beautiful young body! +he wife of a rsi who was about to perform a gomedha sacrifice was once pregnant! 3he had a very strong desire to eat# and she had heard that if# during pregnancy# one has a desire to eat and does not fulfill it# the newly born child will always have saliva coming from its mouth! +his will be troublesome# both for the mother and the child! +he rsiKs wife had a strong desire to eat meat# and thus she stealthily too" one piece of meat from the body of the cow that was offered in sacrifice! 3he hid it and was planing to eat it very soon! 2t that time# the rsi was finishing the sacrifice and uttered all the mantras for the cow to come to life! (owever# when he then saw the new cow# he noticed that there was a small part missing from her left side! (e was surprised because this had never happened to him before! (e went into meditation and reali<ed that his wife had ta"en away a piece of meat during the sacrifice! 5ue to the effect of the mantras uttered by the rsi# there was now life in this small piece of meat! +he wife now also understood what happened# and she Cuic"ly threw the meat far away! 3hortly afterwards# red lentils sprouted from the blood of this meat# garlic sprouted from the bones ,both garlic and the bones of a cow are white/# and onions and

carrots sprouted from the flesh! +hus# these foods are never eaten by any 0aisnava# because they are in the mode of ignorance! ,2ny devotee may rightly as" at this time# JWhy would Prabhupada have allowed carrots to be eaten# if they are so bad? +he answer was "indly given by Prabhupada himself# in *oston# in ->=>! (e said# J1f 1 told you all the rules and regulations now# you would faint! 3o for now# follow all the rules 1Kve given# and ma"e up the balance by chanting (are Krsna!J (e also often said that he is following the guidelines given by his Guru ahara:aI that is# to induce the Westerners to first chant (are Krsna# and as they become more and more established in that# the rules and regulations would gradually come!/ ,http9;;gaudiya!net;portal;articles;gdlectures;OnionsStoS6ati!htm / (( Layapata"a 3wami mentioned once that the word for modern day carrot and the word used in the story do not mean the same thing! +his would especially appear to be reasonable as we find that the modern day organe red coloured carrot is a concocted crossed hybrid vegetable made by man# and certainly not around in former times Cuotes in shastra! 3o the story 1 :ust made reference tocould not have been referring to the modern day carrot as we "now it# as it simply didnKt eGist! +he carrot was in those days a reddish purple colour# which could be more li"ely to represent meat# as it was espcially used as a preparation to go with meat http9;;website!lineone!net;Bstolarc<y";historyH!html 2ccordingly the yellow carrot came about in the -Hth century and was spread by traders and eventually reached Europe from where it was hybrid to ma"e the modern orrange coloured carrot that we "now today! +his story earlier and mentioned that 6eaders 5igest clearly cites European history when the carrot was hybrid to become orange R red for the King of (olland# an Orangeman in the -=th century 25! +here are other similar stories here in the (istory of the )arrot pages http9;;website!lineone!net;Bstolarc<y";history-!html http9;;website!lineone!net;Bstolarc<y";historyH!html -$O+ ./0&O$1 2%3 34V45O+,4%& http9;;www!uga!edu;vegetable;carrot!html Originally from iddle 2sia# 5! carota var sativus spread east and west# being cultivated in Europe as early as -??? *) where it was grown as a medicinal plant# used to treat stomach problems# wounds# ulcers# liver and "idney ailments! Production as a food crop began in =?? 25 in the region now "nown as 2fghanistan! +he first cultivated carrots were large and woody teGtured with a purple color! 7ellow types ,perhaps originating as anthocyanin-free mutants/ were selected and cultured in 3yria and +ur"ey in the ninth or -?th centuryI then spread to )hina in the late -Eth century and to Europe in the -.th century! )arrots are grown primarily for fresh consumption in salads# hors dKoeuvres# and as snac"s and meal accompaniments! +hey are used in the preparation of soups# stews# curries# pies and# tender roots may be pic"led! )ertain varieties of carrots have been used as feed for horses and dairy cattle! Wild related type of carrots are found from the *ritish 1sles to 4W )hina! Wild carrots produce white roots with less aromatic Cualities than the cultivated types! +hese

wild types of 5! carota readily cross-pollinate with the cultivated variety 5! carota var sativus! Only one interspecific cross has been reported9 5! carota with 5! capillifolius! 7ellow and purple varieties of 5! carota var sativus were grown in Europe until the -Dth century when the orange varieties were developed in (olland! +he modern Western carrot came out of (olland in the late -@th century9 U%ong Orange#Q U%ate (alf %ong#Q UEarly (alf %ong#Q and UEarly 3carlet (orn!Q 2merican settlers brought these orange varieties with them and the orange typed replaced the yellow varieties brought to 0irginia in the -=??Qs! *reeding wor" with 5! carota var sativus has produced plants of increased disease and pest resistance! 3election has focused on reducing the si<e of the Gylem and increasing the width and sweetness of the phloem# as well as different lengths and overall diameters! +here are four primary varieties grown in the 8nited 3tates9 1mperator# the most common grown for commercial fresh and $cut and peel& mar"et# are @--? inches long# slender and tapered# having a small core and deep orange colorI 4antes# primarily grown for home and local mar"ets# are =-D inches long# --H inches in diameter# cylindrical# and have eGcellent color and CualityI 5anvers ,the $half long& carrot/# used in both the commercial fresh mar"et and processing industry# are =-D inches long# H-H V inches diameter# conical# and have eGcellent Cuality but become woody as they ageI and )hantenay# used primarily for processing# are .V -AV inches long# H-HV inches at the shoulder tapering to a point# is lighter in color than other types# and has a coarser teGture than others# lending itself to not be preferred for fresh consumption# but rather for storage or processing! http9;;www!uga!edu;vegetable;carrot!html .istory of the -arrot http9;;www!freshfor"ids!com!au;carrot!htm 1tQs said that we originated from wild roots that grew in 2fghanistan which were red# blac" or purple in colour! 1tQs also thought that our ancestor was a small# tough# palefleshed taprooted plant which grew in the 4ear East and iddle 2sia! Whatever the truth# weQre definitely an ancient plant! Our seed has been found in la"e dwellings in central 3wit<erland dated at H??? to E??? *)! We were probably used for both food and medicinal purposes in the beginning! %ittle was written about us until the -=th century# when it was noted that yellow and purple varieties were eaten in Europe! 1n the -Dth century an orange coloured carrot was developed in (olland and further breeding occurred throughout the -@th century! We are derived from these -@th century varieties! We first came to 2ustralia in -D@@ with the 'irst 'leet and convicts planted U%ong OrangeQ carrots on 4orfol" 1sland :ust two wee"s after their arrival and gathered in their first harvest in October of that year! 2long with our friends the cabbages# we became an important food for the colonists! http9;;www!freshfor"ids!com!au;carrot!htm %ow as far as p#rity of a food goes6 it 7eing nat#ral as opposed to crossed6 we can cons#lt shastra here: Purity can mean purity as in the nature of the food# it can also mean in its origin# be it organic or hybrid and so on9

2ccording to the )handogya 8panisad# when there is purity of food# the mind becomes pureI when the mind becomes pure# it remembers the %ord and by remembrance of the %ord# liberation is attained9 ahara suddhau sattva suddhih sattva suddhau dhruva smrtih smrti lambhe sarva granthinam vipra mo"sah ,Cuoted in *G )hE! 0!-- purport/ +his verse mentioned Jahara suddhiJ or purification of food as a crucial element in spiritual progress! 'or this reason also the smrti shastras proclaim that greatest of purifiers is pure food! +he scriptures have therefore carefully delineated proper and improper food for the person who desires perfection in life! anu-samhita as $the %aw boo" for an"ind& in that regard! 1ndeed# the four regulative principles mentioned above are directly from anu-samhita# including the in:unction to avoid eating onion and garlic! ,We do not find the in:unction against eating onion and garlic in the Gita or 3rimad-*hagavatam - it is found in anu-samhita A9A# and A9-> and other dharma-shastras!/ anu samhita on meat# meat eating# onions# garlic and other things9 E! 6ighteous *hrigu# the son of anu# ,thus/ answered the great sages9 K(ear# ,in punishment/ of what faults 5eath see"s to shorten the lives of *rahmanasWK .! K+hrough neglect of the 0eda-study# through deviation from the rule of conduct# through remissness ,in the fulfilment of duties/# and through faults ,committed by eating forbidden/ food# 5eath becomes eager to shorten the lives of *rahmanas!K A! Garlic# lee"s and onions# mushrooms and ,all plants/# springing from impure ,substances/# are unfit to be eaten by twice-born men! =! One should carefully avoid red eGudations from trees and ,:uices/ flowing from incisions# the 3elu ,fruit/# and the thic"ened mil" of a cow ,which she gives after calving - colestrum/! D! 6ice boiled with sesamum# wheat miGed with butter# mil" and sugar# mil"-rice and flour-ca"es which are not prepared for a sacrifice# meat which has not been sprin"led with water while sacred teGts were recited# food offered to the gods and sacrificial viands! @! +he mil" of a cow ,or other female animal/ within ten days after her calving# that of camels# of one-hoofed animals# of sheep# of a cow in heat# or of one that has no calf with her! >! ,+he mil"/ of all wild animals eGcepting buffalo-cows# that of women# and all ,substances turned/ sour must be avoided! -?! 2mong ,things turned/ sour# sour mil"# and all ,food/ prepared of it may be eaten# li"ewise what is eGtracted from pure flowers# roots# and fruit! --! %et him avoid all carnivorous birds and those living in villages# and one-hoofed animals which are not specially permitted ,to be eaten/# and the +ittibha ,Parra Lacana/# -H! +he sparrow# the Plava# the (amsa# the *rahmani duc"# the village-coc"# the 3arasa crane# the 6aggudala# the woodpec"er# the parrot# and the starling# -E! +hose which feed stri"ing with their bea"s# web-footed birds# the Koyashti# those which scratch with their toes# those which dive and live on fish# meat from a slaughterhouse and dried meat# -.! +he *a"a and the *ala"a crane# the raven# the Khangarita"a# ,animals/ that eat fish#

village-pigs# and all "inds of fishes! -A! (e who eats the flesh of any ,animal/ is called the eater of the flesh of that ,particular creature/# he who eats fish is an eater of every ,"ind of/ fleshI let him therefore avoid fish! -=! ,*ut the fish called/ Pathina and ,that called/ 6ohita may be eaten# if used for offerings to the gods or to the manesI ,one may eat/ li"ewise 6agivas# 3imhatundas# and 3asal"as on all ,occasions/! -D! %et him not eat solitary or un"nown beasts and birds# though they may fall under ,the categories of/ eatable ,creatures/# nor any five-toed ,animals/! -@! +he porcupine# the hedgehog# the iguana# the rhinoceros# the tortoise# and the hare they declare to be eatableI li"ewise those ,domestic animals/ that have teeth in one :aw only# eGcepting camels! ->! 2 twice-born man who "nowingly eats mushrooms# a village-pig# garlic# a villagecoc"# onions# or lee"s# will become an outcast! H?! (e who unwittingly parta"es of ,any of/ these siG# shall perform a 3amtapana ,Kri""hra/ or the lunar penance ,Kandrayana/ of asceticsI in case ,he who has eaten/ any other ,"ind of forbidden food/ he shall fast for one day ,and a night /! H-! Once a year a *rahmana must perform a Kri""hra penance# in order to atone for unintentionally eating ,forbidden food/ but for intentionally ,eating forbidden food he must perform the penances prescribed/ specially! HH! *easts and birds recommended ,for consumption/ may be slain by *rahmanas for sacrifices# and in order to feed those whom they are bound to maintainI for 2gastya did this of old! HE! 'or in ancient ,times/ the sacrificial ca"es were ,made of the flesh/ of eatable beasts and birds at the sacrifices offered by *rahmanas and Kshatriyas! H.! 2ll lawful hard or soft food may be eaten# though stale# ,after having been/ miGed with fatty ,substances/# and so may the remains of sacrificial viands! HA! *ut all preparations of barley and wheat# as well as preparations of mil"# may be eaten by twice-born men without being miGed with fatty ,substances/# though they may have stood for a long time! H=! +hus has the food# allowed and forbidden to twice-born men# been fully describedI 1 will now propound the rules for eating and avoiding meat! HD! One may eat meat when it has been sprin"led with water# while antras were recited# when *rahmanas desire ,oneKs doing it/# when one is engaged ,in the performance of a rite/ according to the law# and when oneKs life is in danger! H@! +he %ord of creatures ,Pragapati/ created this whole ,world to be/ the sustenance of the vital spiritI both the immovable and the movable ,creation is/ the food of the vital spirit! H>! What is destitute of motion is the food of those endowed with locomotionI ,animals/ without fangs ,are the food/ of those with fangs# those without hands of those who possess hands# and the timid of the bold! E?! +he eater who daily even devours those destined to be his food# commits no sinI for the creator himself created both the eaters and those who are to be eaten ,for those special purposes/! E-! K+he consumption of meat ,is befitting/ for sacrifices#K that is declared to be a rule made by the godsI but to persist ,in using it/ on other ,occasions/ is said to be a

proceeding worthy of 6a"shasas! EH! (e who eats meat# when he honours the gods and manes# commits no sin# whether he has bought it# or himself has "illed ,the animal/# or has received it as a present from others! EE! 2 twice-born man who "nows the law# must not eat meat eGcept in conformity with the lawI for if he has eaten it unlawfully# he will# unable to save himself# be eaten after death by his ,victims/! E.! 2fter death the guilt of one who slays deer for gain is not as ,great/ as that of him who eats meat for no ,sacred/ purpose! EA! *ut a man who# being duly engaged ,to officiate or to dine at a sacred rite/# refuses to eat meat# becomes after death an animal during twenty-one eGistences! E=! 2 *rahmana must never eat ,the flesh of animals unhallowed by antrasI but# obedient to the primeval law# he may eat it# consecrated with 0edic teGts! ED! 1f he has a strong desire ,for meat/ he may ma"e an animal of clarified butter or one of flour# ,and eat that/I but let him never see" to destroy an animal without a ,lawful/ reason! E@! 2s many hairs as the slain beast has# so often indeed will he who "illed it without a ,lawful/ reason suffer a violent death in future births! E>! 3vayambhu ,the 3elf-eGistent/ himself created animals for the sa"e of sacrificesI sacrifices ,have been instituted/ for the good of this whole ,world/I hence the slaughtering ,of beasts/ for sacrifices is not slaughtering ,in the ordinary sense of the word/! .?! (erbs# trees# cattle# birds# and ,other/ animals that have been destroyed for sacrifices# receive ,being reborn/ higher eGistences! .-! On offering the honey-miGture ,to a guest/# at a sacrifice and at the rites in honour of the manes# but on these occasions only# may an animal be slainI that ,rule/ anu proclaimed! .H! 2 twice-born man who# "nowing the true meaning of the 0eda# slays an animal for these purposes# causes both himself and the animal to enter a most blessed state! .E! 2 twice-born man of virtuous disposition# whether he dwells in ,his own/ house# with a teacher# or in the forest# must never# even in times of distress# cause an in:ury ,to any creature/ which is not sanctioned by the 0eda! ..! Know that the in:ury to moving creatures and to those destitute of motion# which the 0eda has prescribed for certain occasions# is no in:ury at allI for the sacred law shone forth from the 0eda! .A! (e who in:ures innoGious beings from a wish to ,give/ himself pleasure# never finds happiness# neither living nor dead! .=! (e who does not see" to cause the sufferings of bonds and death to living creatures# ,but/ desires the good of all ,beings/# obtains endless bliss! .D! (e who does not in:ure any ,creature/# attains without an effort what he thin"s of# what he underta"es# and what he fiGes his mind on! .@! eat can never be obtained without in:ury to living creatures# and in:ury to sentient beings is detrimental to ,the attainment of/ heavenly blissI let him therefore shun ,the use of/ meat! .>! (aving well considered the ,disgusting/ origin of flesh and the ,cruelty of/ fettering and slaying corporeal beings# let him entirely abstain from eating flesh!

A?! (e who# disregarding the rule ,given above/# does not eat meat li"e a Pisa"a# becomes dear to men# and will not be tormented by diseases! A-! (e who permits ,the slaughter of an animal/# he who cuts it up# he who "ills it# he who buys or sells ,meat/# he who coo"s it# he who serves it up# and he who eats it# ,must all be considered as/ the slayers ,of the animal/! AH! +here is no greater sinner than that ,man/ who# though not worshipping the gods or the manes# see"s to increase ,the bul" of/ his own flesh by the flesh of other ,beings/! AE! (e who during a hundred years annually offers a horse-sacrifice# and he who entirely abstains from meat# obtain the same reward for their meritorious ,conduct/! A.! *y subsisting on pure fruit and roots# and by eating food fit for ascetics ,in the forest/# one does not gain ,so great/ a reward as by entirely avoiding ,the use of/ flesh! AA! K e he ,mam sah/K will devour in the neGt ,world/# whose flesh 1 eat in this ,life/I the wise declare this ,to be/ the real meaning of the word KfleshK ,mamsah/! A=! +here is no sin in eating meat# in ,drin"ing/ spirituous liCuor# and in carnal intercourse# for that is the natural way of created beings# but abstention brings great rewards! 'oods chosen by Cuality9 5ifferent foods# due to their composition# affect the body in different ways when they are eaten by the human being! 'oods may create sattvic# ra:asic or tamasic influences of the body and mind! 3ince the Cuality of sattvi"a opens the door for spiritual reali<ation# sattvi"a foods are recommended for one pursuing spiritual reali<ation! M E!-? 1 would appreciate if you can elaborate on why we should not consume or eat either onion or garlic! 1s it stated in any 3astra? Please help me this Cuestion will be helpful for my preaching purpose! 2ns9 1n *hagavad Gita ,-D!>/ Krsna states that U'oods that are too bitter# too sour# salty# hot# pungent# dry and burning are dear to those in the mode of passion! 3uch foods cause distress# misery and disease!K Onion and garlic fall in this category! +hey eGcite the baser instincts and ma"e it difficult for one to control the senses! +he prohibition on onion# garlic etc! is implicit# by virtue of their characteristics! , (( 6omapad 3wami http9;;www!vnn!org;editorials;E+?-?A;E+?A-=DEE!html / "or7idden "ood:

/in"e meat* wine* onions and garli" are (y their inherent nature in the modes of ra3a and tama guna* the ?aishna$a is for(idden to eat them* or e$en tou"h them. Other untou"ha(le items are as followsI any form of intoGi"antsQ milk miGed with saltQ milk from animals other than the "owQ milk from a "ow without "alfQ milk from a "ow during the ten day period after (earing a "alf ,gi$ing "holestrum-Q milk from a "ow that has (een matedQ milk miGed with (uttermilkQ milk in a "opper $esselQ red spina"h - kalam(i sakQ (urned ri"eQ white eggplant ,although most (rahmins eat them-Q radishQ "o"onut water in a (ell metal $esselQ honey and yoghurt in a "opper $esselQ u""hista ,someoneBs remnants- miGed with gheeQ sesame*

"ornmeal* and yoghurt at nightQ (arley during the dayQ (urned preparationsQ ones own half-eaten fruit or sweets ,sa$ed and to (e eaten later-. 2 food produ"t* e$en though it is in the mode of goodness* may* due to the influen"e of time and weather* (e"ome stale or rotten. /u"h food is transformed to the mode of ignoran"e and is unhealthy for the (ody. Thus these transformed foods are also for(idden for offering to the %ord and for "onsumption. 2 food produ"t* though in the mode of goodness and yet fresh* may* due to "onta"t with some impure o(3e"t* (e"ome "ontaminated. #n that state the food "annot (e offered or eaten. Hor some types of "ontamination there are remedial measures of purifi"ation. 2fter the food is purified again* it may (e offered and eaten. /ome types of "ontamination ha$e no remedial purifi"ation method and must therefore (e totally re3e"ted. Hor instan"e* if a dog or rat eats part of a fruit* that is not fit for human "onsumption. 2 food produ"t* though "lassed in the mode of goodness* fresh* and un"ontaminated* may (e of inferior 6uality* ha$ing (ad taste* teGture or "olor. The same food produ"t of superior taste and 6uality is prefera(le is possi(le. 2 food produ"t may (e in the mode of goodness* may (e fresh* un"ontaminated and of superior 6uality* (ut if it is prepared (y a person who is impure and sinful* that food should not (e taken. 8repared or "ooked foods* parti"ularly grains* take on the 6ualities of the person who has prepared them. #f one eats su"h foods one will take on those sinful 6ualities as well. Hurthermore* a food produ"t though in the mode of goodness* fresh* un"ontaminated* of superior 6uality* and prepared (y a sinless person* is filled with sin if it is not first offered to the %ordI ya3na sistasinah santo mu"yante sar$a kil(isaih (hun3ate te t$ agham papa ye pa"anty atma karanat 4The de$otees of the %ord are released from all kinds of sins (e"ause they eat food whi"h is offered first for sa"rifi"e. Others* who prepare food for personal sense en3oyment* $erily eat only sin.5 ,.haga$ad Gita 7h.RI:R.- When suita(le foods

are offered to the %ord they surpass satt$a guna and (e"ome trans"endental to material nature. /u"h food is "alled prasadam* the mer"y of the %ord. Therefore the ?aishna$a takes only those "ooked foods whi"h are prepared (y another ?aishna$a* who has thorough knowledge of what is a""epta(le for offering and "onsumption and what is not* who is sinless in "ondu"t* and who offers e$erything to the %ord (efore ser$ing it. The "onsiderations of 6uality* impurity et".* do not apply howe$er to food whi"h has (een offered (y (ona fide de$otees to the %ord without offense ,who offer it to the %ord "onsidering the proper standards mentioned a(o$e-. That food or (hoga is "alled mahaprasadam and is a(solute like the %ordI 4One should eat the mahaprasada of the %ord immediately upon re"ei$ing it* e$en though it is dried up* stale or (rought from a distant "ountry. One should "onsider neither time nor pla"e.5 ,7haitanya 7haritamrta 'adhya ?ol.>.p.R>O.- #n the .rhad ?isnu 8urana it is stated that one who "onsiders mahaprasada to (e e6ual to ordinary ri"e and dahl "ertainly "ommits a great offense. Ordinary edi(les are tou"ha(le and untou"ha(le* (ut there are no su"h dualisti" "onsiderations where prasadam is "on"erned. 8rasadam is trans"endental and there are no transformations or "ontaminations* 3ust as there are no "ontaminations or transformations in the (ody of %ord ?isnu Himself. ,7haitanya 7haritamrta 'adhya ?ol.:* p.>9R.What to speak of trying to "ompare ordinary unoffera(le foodstuffs su"h as onion* garli"* et".* to Frishna prasadam. #f we do not eat su"h san"tified foodstuffs then what do we eat? ya3Xa-YiZ)YinaW santo mu"yante sar$a-kil(iZaiW (huX3ate te t$ aghaT pp ye pa"anty tma-kra=t /!1O1!'/ ya3Xa-YiZ)a[of food taken after performan"e of ya3XaQ aYinaW[ eatersQ santaW[the de$oteesQ mu"yante[get reliefQ sar$a[all kinds ofQ kil(iZaiW[from sinsQ (huX3ate[en3oyQ te[theyQ tu[ (utQ agham[grie$ous sinsQ ppW[sinnersQ ye[whoQ pa"anti [prepare foodQ tma-kra=t[for sense en3oyment.

4The de$otees of the %ord are released from all kinds of sins (e"ause they eat food whi"h is offered first for sa"rifi"e. Others* who prepare food for personal sense en3oyment* $erily eat only sin.5,.haga$ad Gita RI:R.There is that interesting story where /ripad +amanu3a"arya was walking with some of his dis"iples (y the temple tank in /ri +angam as he dis"ussed with them the glories of taking Frishna prasadam. To pro$e his point he took some sweets and (roke them into small pie"es and threw them out into the lake. 2s they hit the surfa"e of the water some fish took them in their mouths* and upon doing so immediately took four armed ?ishnu forms and (egan to head sky-ward to ?aikuntha. To this all the dis"iples (egan to remo$e their "loth to enter the water when +amanu3a"arya told them* 4#ts not the lake* its the maha-prasadam.5 2fter some time they "ontemplated the fa"t that they had partaken of prasadams all their li$es* and so wondered why su"h in"idents had not happened to them. +amanu3a"arya told them that (e"ause the 3i$as in the fish (odies had taken their prasadam without "ommitting offense* and with great eagerness and relish* rather than (y (eing "ompla"ent as they had taken their prasadams for so many years 3ust seeing it as food ,meals-. #f # "an hum(ly su(mit one little story that happened to me in ?rinda$an when # was li$ing there. Eaily as the treasurer my ser$i"e was to go around to the different departments and "olle"t their "olle"tions for (anking S and so daily this would take me to the maha-prasadam ta(le. We were li$ing $ery simple and relying on whate$er "ame to us to li$e (y* and we had 3ust had our ?ri3(asi son* so with whate$er moneys "ame it went for eGtras and medi"ines for him. There was one de$otee who ran the maha-prasadam ta(le who was $ery kind to me and would gi$e daily a little portion of the left o$er maha-prasadam from the day (efore as they "ould not always sell all of it* espe"ially in summer time when only a few people "ame during the day. /o # got into this ha(it of taking that maha-prasadam (a"k into

my offi"e "losing the "urtains and lo"king the door* and then alone* seated in front of the pi"tures of /ri /ri Frishna and .alaram* Gaura 1itai and +adhe /hyam on my desk and would meditate on how fortunate # was to (e in the Holy Eham* (eing allowed to partake of the remnants of the Eeitys mahaprasadam that had (een dire"tly tasted and relished on the altar (eing miGed with the sali$a of Their-%ordships. /ometimes it would affe"t me so mu"h that # would (e"ome 6uite emotional as # took that prasadam* and although it was usually $ery simple prasadam* although prepared with lo$e (y Omkara pra(hu or the elderly ?i(hu-7haitanya pra(hu that prasadam was possi(ly the most wonderful of all the wonderful prasadam #$e e$er taken.
8ses of Onions - 2y#rveda: Onions and garlic are mentioned in various shastras as being in ra:as and tamas gunas# passion and ignoranceI they are supposed to promote;agitate desires# so a carefully observant 0aishnava will want to avoid! Of course# the highest principle is that we ta"e only what Krsna and his devotees ta"e9 Prashadam! (owever# both of these are mentioned in 2yurveda# so one can ta"e for health reasons! ,but in coo"ing we use hing;asafoetida for this flavor!/ ,Layo 5as! 2)*3P! +ue# HH Lun ->>>!/ 1 found a few people;devotees made this modern ideal logic! Even though as stated in the earlier message of 3rila Prabhupad E0E4 for medicinal reasons we do not ta"e! 1 wonder who they offer it too# or do they $eat verily only sin& as mentioned in *hagavad Gita E9-E! ??? 2llicin is the "ey component from Garlic , http9;;wwwE!mistral!co!u";garlic;allicin!htm / One study# appeared a recent issue of the 2merican 3ociety for icrobiologyKs 2ntimicrobial 2gents and )hemotherapy# eGplains how allicin fights infection! +his research supports the notion that garlic is an eGcellent# although smelly# natural antimicrobial drug that can disable an unusually wide variety of infectious organisms! +he second study# reported in *iochimica *iophysica 2cta# helps to clarify the role allicin plays in preventing heart disease and other disorders! 1n the studies# the scientists revealed and characteri<ed a molecular mechanism by which allicin bloc"s certain groups of en<ymes! 2llicin# created when garlic cloves are crushed# protects the plant from soil parasites and fungi and is also responsible for garlicKs pungent smell!

2 natural weapon against infection# the research reported in 2ntimicrobial 2gents and )hemotherapy revealed allicin disables dysentery-causing amoebas by bloc"ing two groups of en<ymes# cysteine proteinases and alcohol dehydrogenases! )ysteine proteinase en<ymes are among the main culprits in infection# providing infectious organisms with the means to damage and invade tissues! 2lcohol dehydrogenase en<ymes play a ma:or role in these harmful organismsK metabolism and survival! *ecause these groups of en<ymes are found in a wide variety of infectious organisms such as bacteria# fungi and viruses# this research provides a scientific basis for the notion that allicin is a broad-spectrum antimicrobial# capable of warding off different types of infections! J1t has long been argued that garlic can fight a wide range of infections and now we have provided biochemical evidence for this claim#J the authors write! +he role of allicin in warding off infection may be particularly valuable in light of the growing bacterial resistance to antibiotics! 1t is unli"ely that bacteria would develop resistance to allicin because this would reCuire modifying the very en<ymes that ma"e their activity possible! &he Garlic /nformation -entre: http9;;wwwE!mistral!co!u";garlic; We have information on garlic and its use in the following areas9 2ntibacterial# antifungal# blood pressure# cholesterol# circulation# impotence# pregnancy# diabetes# as a cardioprotective# anti-oGidant# coughs and colds# stomach conditions# cancer# garlic supplements# garlic and coo"ing# for pets and other animals# festivals# synergistic effect with other health food supplements! 3imilarly for different peoples in different modes of nature there are all manner of prescribed remedies# medicines# pu:as ; tantras ; practices R this is inferred to in *hagavad Gita in the chapter that deals with the three modes of nature! 2s a man is "nown by his association# so what we associate with# that we become! 1f it is the higher modes or even 0isudha 3attwa by parta"ing of the %ordQs remnants# but if we associate with the lower modes we will develop the Cualities of those modes# and pursue their goals and vises! 1t is a s simple as that! 1tQs li"e the neGt section# no self respecting brahmin would do these things# yet they are done by the common peoples! 8ses of Onions - 2nthropological: Why is an onion cold but a piece of garlic hot? +his assignment of thermal values is popular in the fol" classification of the intrinsic Cuality of onion and garlic in many parts of 3outh 1ndia! 2t first glance# the assignment seems arbitrary and most li"ely based on XXmythKK and XXsuperstitionKK perpetrated by local vaidyas ,doctors/ to eGercise power over the rest of the population! )onsider the following method of preventing 3unburn! 1 learnt of this prevention techniCue from an old acCuaintance# ani""am# a vegetable vendor and part-time vaidya in adras!

On a hot day in adras# when 1 complained about becoming soft in the 83 and finding myself unable to tolerate the midday sun# ani""am advised me to ta"e several onions and tie them into a small nec"lace! (e then as"ed me to wear this fragrant nec"lace while plying the streets of adras# and assured me that the XXcoolnessKK of onions would "eep any chance of contracting 3unburn remote! *eing an old friend he offered this advice to me free of charge! 2t the time# my only response to this friendly advice was to become inundated by images of crowded streets filled with the pungent smell of human sweat miGed with onions! +he only consolation was that garlic ,being hot/ could not be a prescribed remedy for 3unburn! 1f the intrigued observer plunges deeper into the same fol" classification system# he will find a bewildering number of food items# medicinal products# diseases# individual and class;caste dispositions ,"unams/# labeled as possessing heating or cooling Cualities! (e may also find that far from being arbitrary# the assignment of hot and cold Cualities taps into a large body of indigenous XX"nowledgeKK that pertains to local adaptations of a philosophical world view that integrates materials and power relations ,dharma/ into multiple interacting strands ,gunas/# humors ,dosas/# elements ,bhutas/ and dispositions ,"unams/! ,3rini 4arayanan! +ue Lun HDth ->>A! +he thermal Cualities of substance9 (ot and )old in 3outh 2sia! 8niversity of )alifornia at *er"eley / Other 0o#rces of the $a9asic and &amasic nat#res of Onions and Garlic: Onions have# almost since prehistoric time# been attributed aphrodisiacal properties! +hey are mentioned in many classic (indu teGts on the art of ma"ing love# they were the most used aphrodisiac in ancient Greece# and they are freCuently included as an ingredient in 6oman and 2rab recipes! 5uring Pharaonic times celibating Egyptian priests were prohibited to eat onions because of the potential effects! %ater on# in 'rance# newlyweds were served onion soup on the morning after their wedding night to restore their libido! +he 6omans - Ovid# in J2rs 2matoriaJ boo" H# suggests9 J%et white onions be ta"en that are sent from the Pelasgian city of 2lcathous!J +he 6omans seldom used onions alone# and usually only after coo"ing! +hus 2picus in J5e re coCuinariaJ includes onions coo"ed in water and miGed with pine seeds! One eGception is the recommendation of the 6oman epigrammatist artial9 J1f your wife is old and your member is eGhausted# eat onions in plenty!J J+he Perfumed GardenJ# an 2rab siGteenth century erotic manual written by 3hei" al4ef<awi# bears a testimony to onions! J+he member of 2bou el (eilou"h has remained erect# for thirty days without a brea" because he did eat onions!J ore specifically# he ate onions coo"ed with meat and# for drin"# had the :uice pressed out of pounded onions miGed with honey!

+he same source suggests an even more powerful preparation9 +a"e one part of the :uice pressed out of pounded onions and miG it with two parts of purified honey! (eat the miGture until the water of the onion-:uice has evaporated# and let the residue get cool# to be used whenever reCuired ,2nne & Lohan 3antesson! ->>>! Onions# an 2phrodisiacal Gift of the Gods - http9;;santesson!com;aphrodis;aphrhome!htm / R thus the intoGicating values of the lower modes of nature affects the participantsQ consciousness! -hemical aspects: Onion# as well as garlic# contains the amino acid alliin and the related allicin ,)(HY)()(H-3O-)(H-)(Y)(H/! 2lliin# which is devoid of any odour or taste# can be transformed into allicin by the en<yme allinase! Whenever an onion ,or a garlic/ is crushed this en<yme is released from the plant tissue and starts to enact the transformation! 1t is allicin which causes the JtrueJ garlic odour!

0ens#al properties of Onions and Garlic: 'iGed smell is sometimes per"ei$ed in foodstuffs prepared from $arious ingredients* su"h as $egeta(les miGed with different kinds of spi"es and asafetida. .ad odors are per"ei$ed in filthy pla"es* good smells are per"ei$ed from "amphor* menthol and similar other produ"ts* pungent smells are per"ei$ed from garli" and onions* and a"idi" smells are per"ei$ed from turmeri" and similar sour su(stan"es. The original aroma is the odor emanating from the earth* and when it is miGed with different su(stan"es* this odor appears in different ways5 ,2.7. .hakti$edanta /wami 8ra(hupada. /rimad (haga$atam RI><IO\.* purport.Tamla #$%&a: The thing...* there is always some smell of onion or garli" here. This pla"e* $ery often there is smell from "ooking of garli" or onions. #t is "oming from those houses. Prabhupda: Tenant. Tamla #$%&a: !es. Prabhupda: They eat. Tamla #$%&a: They eat meat. Prabhupda: #t is not meat. They are eating garli". Those 7hristian tenant* they are eating. 2nd onion e$eryone eats. Tamla #$%&a: &G"ept for us. 2meri"ans are $ery fond of onions. !eah. They "an eat a whole onion sometimes in one meal. They eat raw. &spe"ially in the salad they will put onions. Prabhupda: Hor a meat-eater* onion is $ery sweet. Tamla #$%&a: Hor fish eater. Prabhupda: 2nd fish eater.

Tamla #$%&a: Hish* meats. Prabhupda: 2"tually* meat has no taste. The onion "reates taste. Tamla #$%&a: Eead flesh. Prabhupda: Onion is used. Onions. #n #ndia (oth Hindus and 'uslims eat. 'ore than potato* it is said. Tamla #$%&a: Hm. 8otato is king of $egeta(les. Prabhupda: We ha$e seen many "an$assers. ,"alling like street $endorI- 4.ataka.5,?Tamla #$%&a: Hm. Prabhupda: Fada (ataka.,?- &$eryone has to eat. The 'aharastrians* they eat* e$en the (rhma=as. #n :9>;* # "ame to .om(ay and stayed in the &mpire Hindu Hotel. # think it is still there. ?ery ni"e hotel. /o it is under 'aharastrians. ?ery neat and "lean e$erything. Ga$e me onions. 4What is this? Onions?5 # was surprised. 4# dont eat.5 Tamla #$%&a: He must ha$e (een surprised that you wouldnt eat it. Prabhupda: Well* they know... 'ostly Hindus they do not eat. .ut they are a""ustomed now. @ust like .engal* fish eating is no offense. Tamla #$%&a: &$en the (rhma=as. Prabhupda: Oh* yes. .rhma=a* gosis* so-"alled gurus. Tamla #$%&a: When has this all (egun* this fish-eating in .engal? This was always going on? Prabhupda: Oh* yes. Hish* ninety-nine per"ent people take fish in .engal. Only few* they do not. When there is some* what is "alled* "eremony* fish must (e there. ,(reak- 2nd fish is a$aila(le. 1ow .engal is di$ided. Otherwise* immense fish in .engal. Tamla #$%&a: Hrom the east side of .engal. 2nd ri"e was "oming from there too. Prabhupda: /o their staple food is ri"e and fish. Tamla #$%&a: &ast .engal is $ery wealthy from that point of $iew. +i"e. Prabhupda: 8akistan was ri"h only on a""ount of &ast .engal. The pn. 8ra"ti"ally it supplies pn to all o$er #ndia. 2nd (etel nut. Tamla #$%&a: Thats a pla"e that we ha$e not... Prabhupda: 2nd milk also produ"ed in $ery large 6uantity. &ast .engal is ri"h in $egeta(les* milk* fish. ,end-,2.7.

.hakti$edanta /wami 8ra(hupada. 2pril :Ath :9;;. +oom "on$ersation. .om(ay.Prabhupda: !es. They ha$e already opened some fa"tory. One fa"tory is there in 'athur* in... What is? Who preser$e the fruits in "ans* what they are "alled? Pari"r6a(crya: 7annery. Prabhupda: 7annery? 2nyway* so when they (oil this onion* up to ten miles the good smell spread. ,laughter- !ou see? 2nd the whole atmosphere of ?nd$ana is spoiled. /imilarly* they are trying to refine oil* and the refuse will (e thrown in the !amun. /o the ri$er !amun will (e spoiled. 1o(ody will go to take (ath. This is #ndian go$ernments poli"y. They think that this so-"alled spiritual fanati"ism of #ndia is the "ause of #ndias material degradation. /o this must (e killed. %ike the +ussians. /mbassador: Lm hm. # know they think that sometimes. &$en here there are people who think that. Prabhupda: Oh* they are thinking like that? .ut # heard that the king is $ery pious. /mbassador: One of the (ig people here* # said to him[after # argued a(out this for hours[# said* 4!ou are Western and # am &astern* not the other way around.5 ,laughs- Thank you $ery mu"h. # shall take your lea$e? Prabhupda: /o* gi$e him prasda. Gi$e him the whole plate. ,laughs- !ou "an take whole plate. /o # am $ery glad to see you. ,2.7. .hakti$edanta /wami 8ra(hupada. :Rth 'ar"h :9;\. +oom 7on$ersation with 7anadian 2m(assador to #ran. Tehran* #ran4The hogs and dogs* they are also (usy in sense gratifi"ation. Then why* why you are "alling yourself "i$iliDed than these "ats and dogs? They are also eating meat* 3ust like tiger. 2nd (e"ause you "an "ook it $ery ni"ely with spi"es* you (e"ome "i$iliDed? .ut they ha$e taken* ]1o* we "an "ook $ery ni"ely. .e"ause in the flesh* there is no taste. /o it has to (e added with garli"* it has to (e added with onion* and somehow or other... Then it (e"omes little palata(le. Otherwise* what is the taste of this dead flesh? /uppose if you... .ut those who are after this (lood* they find taste. /o that is tigers and dogs and "ats "i$iliDationQ that is not human "i$iliDationQ that is not

human "i$iliDation5.,2.7. .hakti$edanta /wami 8ra(hupada. 9th /eptem(er :9;R. /rimad .haga$atam \I\IR. /to"kholm.Inter"iewer: What do you not eat? Prabhupda: We dont eat anything whi"h is not offered to FZ=a. We first of all prepare foodstuff as re"ommended in the s"ripture. They are mostly from $egeta(le* grains* fruits* milk. /o we ha$e got enough food. Inter"iewer: 1o meat of any kind. Prabhupda: 1o. 1o meat* no onion* no garli"* no intoGi"ation* no li6uor* we dont smoke e$en* we dont take tea* "offee. We simply take what is a(solutely ne"essary for keeping the (ody fit to eGe"ute FZ=a "ons"iousness. We dont indulge in luGury...* or for the satisfa"tion of the tongue. ,2.7. .hakti$edanta /wami 8ra(hupada. :>th 'ar"h :9<P. +adio #nter$iew on FGO. /an Hran"is"o./o far foodstuffs offered do the needful. Whate$er is a$aila(le and also $ery ni"e* that is offera(le* as long as no meat* fish* eggs* garli"* onions* or other $ery o(3e"tiona(le foodstuffs are there. ,2.7. .hakti$edanta /wami 8ra(hupada. :9th He(ruary :9;>. %etter to Lpendra dasa 7al"utta.+egarding the "ook-(ook* that is a ni"e proposal to di$ide into two parts. There is no harm if de$otees ha$e in$ented re"ipes* so long they are stri"tly $egetarian* no garli"* no onions* like that.,2.7. .hakti$edanta /wami 8ra(hupada. >;th O"to(er :9;>. ?rinda$an - %etter to Firtanananda-. )"allen* #nder the infl#ence of Western +ropaganda again:
+he follwing article is written by the 3ri 0aishnava followers of 6amanu:acharya and eGposes that they too see that modern (induism has fallen under the influence of the westerners who do not discriminate what to eat or not what to eat! (e also brings out the subtle results of such foods on the mind and conseCuently upon the behaviour of society who doesnKt discriminate between healthy life giving foods in the modeof goodness and tamasi" foods in the modes of ignorance! 'rom9 6amanbilZaol!com 3ub:ect9 Part E on )ontrol of mind-6ole of 5ietary 6egimen! 5ate9 'ri# -= Oct ->>@ -A9?D9H? E5+ 1 E-0ersion9 -!?

)ontent-+ype9 teGt;plainI charsetY83-23)11 )ontent-+ransfer-Encoding9 Dbit 5ear *hagavtas9 Presented below is Part E on )ontrol of mind-6ole of 5ietary 6egimen! 5asoham 2nbil 6amaswamy YYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYY )O4+6O% O' 1459 6O%E O' 51E+267 6EG1 E4 P26+ E %et us now consider the effect of +amoguna on the mind of a person! (e becomes sinful# sluggish# stupid# sullen# dull# depraved# degenerate# devoid of any sense of responsibilities# inert -- eating whatever and whenever he gets ,even putrified food/ sleeping wherever and whenever he can# and dies when his time comes - (e is so la<y that even for putting food into his mouth# he would need someone to help! +he only way to retrieve him to normality would be force and flog him into incessant activity! Our 3ages and 3eers have laid down the 5oKs and 5ontKs to help us avoid +amoguna completely# regulate 6a:oguna on desirable lines and promote 3attvaguna! +hat food habits regulate the bodycloc" and insure against disease and deterioration has been proclaimed by our ancestors but has been accepted by modern research only now9 'or long# it had been fashionable for the Westerni<ed 1ndians themselves to decry 1ndian 0egetarian foods of grains and cereals li"e rice and wheat which they said were KstupidK and merely Kbelly filling )arbo hydratesK without any nutritional value! +hey plumped in for disproportionate doses of vegetables and fruits with a liberal allowance of meat# poultry# fish# eggs! %eading nutrition organi<ations and prominent food trade councils have now endorsed the 83 department of 2gricultureKs selection of Xfood -- guide -- pyramidK as the graphics to convey the types and amounts of food that should be consumed daily! L857 5O55# President of the 2merican dietic association and *26*262 3(244O4# President of the society for nutrition education advocate Jconsumption of grains# cereals and rice as the staff of life followed by fruits and vegetables to ma"e calorie inta"e more manageable# putting serving si<es in perspective# reducing fats and oil while increasing mil"# yogurt and cheese group to ensure a Xbalanced dietK - as a valuable source of energi<ing compleG carbohydrates while giving a sense of fullness and satisfactionJ,0ide the K'ood PyramidK recommended by them and accepted by the 83 5epartment of 2griculture which is printed on the covers of bread pac"ets!/ 1t will be seen therefrom that the much maligned rice group has now regained its pride of place with over .?[ of the total inta"e since the Kstupid and belly filling )arbohydratesK has not at all been stupid but highly sensible# since it has been recogni<ed as an important source of energy with the fruits and vegetables group ran"ed only secondary to the rice group while the much trumpeted meat and fat group has plummeted to a new low# if not

wholly eliminated! 4ow# the nutrition eGperts say that such a balanced diet should consist of Kheavy brea"fast# light lunch and a lighter dinnerK- precisely the reverse of what most people do in the 832! $emedial ,eas#res to ta'e if one has 7ecome contaminated: 'urthermore the 3mriti and 5harma shastras inform us what to do if by chance we do parta"e of such unwanted# unofferable# things\ J'or eating onions# garlic# mushrooms# turnips# sleshmanta"a?# resin from plants ,asafoetida?/ food pec"ed at by crows or worried by dogs# or the leavings;remnants of a 3hudra an 2ti"rcchra penance must be performed! ,0asishtha 5harma 3astra -.9EE/ 2 3isu "rcchra Penance is performed over four days! +he first day eat one mouthfull of food in the morning only! 5ay H eat one mouthfull of food in the evening! 5ay three eat only food that is offered without as"ing! 5ay . fast completely! +his is done by children women# old men and the sic"! 2t 2ti"rcchra is the same routine spread over -H days! Each particular fast is continued for three days! Good luc"W ,2ctually these 0aidi"a penance are not advised in Kali-yuga - only the chanting of the holy name - chant (are Krishna as a substitute and be happyW *ut better they donKt eat them!/J 3ri 6aam 6amanu:acarya ,initiating guru in 3ri sampradaya - +engalite/ -=th 2ugust ->>>! 0ia e-mail!

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http9;;www!ibiblio!org;sripedia;srirangasri;archives;apr?A;msg???=E!html 3O E O*LE)+1O43 245 +(E16 )%261'1)2+1O43 by 361 E68 *12PP2 ,24*1% 62 23W2 7/ O*LE)+1O4 .9 Even if it does not say so eGplicitly# can we not draw an inference that the )haramaslO"a obliCuely conveys the sense that one may indulge in ?adharma? in order to ?give it up?? 243WE69

? +he word ?5harma? has to be ta"en in its absolute sense! +he )haramaslO"a refers to 5harma in a positive sense of virtuous acts prescribed in the 3aastras# because a true vEdantin will in no case resort to ?adhrama? ,i!e/ acts prohibited in the 3aastras! ? When one strives to secure a wholesome life# the prereCuisite is the conscious avoidance of evil acts and performance of virtuous ones! ? 1n the conteGt of )haramaslO"a# it can be seen that after elaborating on Karma# Lnaana and *ha"ti yOgas ,which are all 5harmas/# the %ord advises 2r:una to give +(E up# if he felt incapable of adopting +(E and surrender unto him! ? 2lso# indulging in ?adharma? per se is transgressing the commands of the %ord and no true devotee will ever dare to entertain the prospect of such violation inviting the wrath of the %ord and self destructive of ?sEshatvam? ,service to the %ord/ - the natural disposition of the Livaatma ,2tmaswaroopam/ ? +hese are machinations of 4on-vEdic philosophies which the %ord condemned in the ?Gita 3aastram? in the words of 4ammaa<hwar9 ?pi4a""ara aru vagai samayamum neri u%%i uraitha Ka4a""aru nalathanan anthamil aadiyam bhagav2n? ? 1t is sacreligious to import such interpretations to the voice of the %ord meant for spiritual elevation of souls! 1f we adopt such interpretations that have been condemned by our seers and sages# we will be heading only towards spiritual disaster! ? 1t is# therefore# clear that one should avoid consciously - spittle# amEdhyams ,i!e/ those that are not conducive to ?medha? ,intellect/ should not consume li"e onions# garlic# drumstic"# mushroom etc detailed in 3wami 5esi"a?s ?2haara 4iyamam? YYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYY O*LE)+1O4 A9 1f *hagavaan is the antharyaami of all sentient beings and insentient matter# and all of them are en:oyable ,bhOghyam/ to him# how could *haagavatas pledging allegiance to him discard selectively such edibles li"e onion# garlic# mushroom etc# mentioned in the previous Cuestion? 243WE69 ? We should understand as to which state of )hetanas everything becomes en:oyable! 1t is only when a *haddha :eevaatma ,embodied soul/ transcends this ?Pra"riti ma45alam? ,mundane eGistence/ governed by the three gu4as of 3attva# 6a:O and +amO and finally attains Paramapadam and becomes a ?mu"ta? ,liberated soul/ when it acCuires 3uddha sattva state that everything becomes en:oyable to it! 8ntil then# it has to avoid certain things that 3aastras identify as triggering 6a:O and +amO gu4as! ? Prahlaada who saw God in everything was a great Lnaani! Even poisonous

sna"es and bla<ing fire became friendly to him! 'or the one who lives in God# there is no friend and no enemy per se because that one has acCuired eCuipoise li"e ?4ityasuris? ?sarva bhootaatmanE tathaa :agannaatE :agan mayE ; Paramaatmani gOvindE mitra amitra "atha9 "uta9 ;; ? 4ammaa<hwar saw God in everything# in all the five elements of water# fire# air# ether and earth! ?neeraai nilanaai# teeyaai#"aalaai etc? ? *ut he did not ma"e it a preteGt to consume forbidden foods! 4ammaa<hwar "new that everything was en:oyableI *ut# he refused even mother?s mil" considering it as a ?Praa"rita vastu? ,mundane ob:ect/! 'or him# the food he ate# the water he dran" and the Paan to en:oy were his dear Ka44an! ,u448m sOrum# parugu neerum# tinnum verrilaiyum ellaam Ka44an/! ? (e was so disgusted with mundane things that he pleaded with God not to "eep him in this wic"ed world ?"o5u ulagam "aa++El? and eGclaimed ?What is this stupid nature of the world?? ,ivai enna ulaga iyar"ai/ and pathetically cried ? Koovi" "o%%um "aalam "urugatO?? ?Will not the time to recall me to your vai"untam become short?? ? Purity of food leads to purity of mindI purity of mind leads to real LnaanaI Lnaana leads to the path of ?mO"sha? ? say our 3aastras! +herefore# whatever is not conducive to real "nowledge has to be eschewed completely!