peter

Must be cold! We are heading down to Foyers in Spring, spend some time on the Loch. Boleskine also. Nice to meet you. Peter

The other day, I was shaving when a fly got into the bathroom. Normally, most people try to get rid of them, same as a mosquito or a bee trying to sting you. But this time, in true peaceful fashion, I reached for a tissue. Normally, when you try to catch a fly they try to get away quickly. Not this fly. As I approached him, with no intention of hurting him, he looked at me, facing me, and I put the tissue slowly over him, gently picked him up, and brought him to the door. I let him fly away to the outdoors. I felt pretty good about this, and I'm sure the fly appreciated it too. But it is as if he KNEW I wasn't going to harm him, and just sat there. Weird! Peter

As a former Christian, we had certain prayers that were pretty much memorized. Others we just made up when we "prayed". In this KC movement, where do I find prayers to say, perhaps one for morning, another for night.

Is this true, as I am confused. I thought traditional Hindu philosophy (I know we are not traditional Hindu in that same sense)frowned upon animal sacrifice, and yet: "Animal sacrifice is very clear in the Vedas as a part of the rituals. The Rig Veda has several very clear references to animal sacrifices. In a reference to the sacrifice of a goat it says (1.162.2) “The dappled goat goes straight to heaven, bleating to the place dear to Indra and to Pusan.” In one of the hymns to the horse (1.162.9-11) it says, “What part of the steed’s flesh the fly does not eat or is left sticking to the post or hatchet, or to the slayer’s hands and nails adheres, among the Gods, too may all this be with thee. Food undigested steaming from his belly and any odor of raw flesh that remains, let the immolators set in order and dress the sacrifice with perfect cooking. What from thy body which with fire is roasted when thou art set upon the spit distills let not that lie on earth or grass neglected, but to the longing Gods let all be offered.” As well, the nonb-vegetarian aspect is clear that when this horse was sacrificed, it was then distributed to those who “were eagerly waiting as the meat was tested with a trial fork and then distributed (Rig 1.162.12ff.).” The Yajur Veda contains many more references to animal sacrifices, clear and often repeated references to animal sacrifices, mainly in association with the full moon rite, the Soma sacrifice and its supplement. There is an entire section of the Yajur devoted to optional animal sacrifices (ii.1) The flesh of the victim was offered in part as a burnt offering, in part eaten by the priests (who were not vegetarians; cf. the statement by Keith in the Harvard Oriental Series, Vol 18, Motilal Banarsidas, Delhi, Arthur Berriadale Keith Vol I, p. cvii). Here are a few clear examples of animal sacrifices in the Yajur Veda (The Black Yajur, Vol I, Banarsidas, Delhi, A.B. Keith): “To the Asvins he sacrifices a dusky, to Sarasvati a ram, to Indra a bull” (Yajur 1.8.21.e) “He who hates us and whom we hate, here do I cut off his neck…” (Yajur 1.3.1.c) The latter one a reference to the symbolic and protecting nature of the animal sacrifice that the sacrificer receives. Sacrifice was done with several views. First there was simply the gift-offering. There is also a sense in which the sacrifice gives power or a way of spiritually carrying out something through the sacrifice such as the severing of the heads of enemies through the gods. Sacrifice is seen as a way of pleasing the gods and gaining their favor in contrast to those who do not sacrifice (e.g. Rig 1.110.7 “those who pour no offering forth”). In the Soma offering it is the priests offering the gods the juice that gives them pleasure and strength to win wealth and help from the gods for those who offer the Soma (cf. Rig 1.107 and 108). Sacrifice gains spiritual favor and ascendancy in divinity. The Ribhus gained immortality through their zealous sacrificing (Rig 1.110.4). Sacrifice was to endue the sacrificer with power and wealth from the gods (Rig 1.111.2).

Thank you for your timely advice and wisdom. The more I learn, the more I realize how little I know!! Peter

I'm understanding that perhaps it is not wrong to have nice things, it is only wrong to be attached to them. Thank you for helping my understanding. Peter

I have read through many posts here that one should quit the material world. What does that mean exactly? Give up my car or home? Never buy anything "materialistic" again? Please shed some insight if you can. Thanks. Peter

Hare Krishna, I am trying. I know I'll never go back to meat eating. One look at those animal rights video, forget it, never again.

I had been to a bookstore. I knew, of course, about Krishna through of all people, George Harrison. When I picked up the Gita, it made so much sense to me, in a spiritual way. I really didn't understand anything in it, particularly as I came from a Greek Orthodox (Christian) background. But the Gita really spoke to me and I am very motivated to continue learning. As far as being a veggie, I was at the PETA website (people for the ethical treatment of animals), and saw the videos of animals being murdered so we can throw a steak on the grill. That pretty much did it for me, no meat ever since. Peter

Hare Krishna, I have to confess: I feel so warm, good and all that goofy stuff every time I read the Gita, and you folks here only serve to re-affirm that. Thank you for helping me as often as you have done so. Peter

I have heard it pronounced ram-a, actually saying the "A" sound. And I've heard it ram, with no "A" sound at the end. Which is proper, because I actually heard Prabhupada say RAM, with no "A" at the end. Which is more correct?

If someone has been meat eating and other negative actions for many years, then suddenly realizes Krishna and the teachings and stops, hasn't his/her Karma already been negatively affected to the point that no matter what is done now, you can't fix it? In other words, can you clean up bad Karma in this lifetime?

Hare Krishna I have been told many times the amazing effects of this mantra. 1: When chanting the Hare Krishna mantra, is it enough to silently chant it in my head, or does it need to be out loud? 2: Could I listen to it (on tape) or does it need to be chanted for full effect? Thank you for helping me. Peter

Thank you for replying to my question. Much appreciated. Peter

I recently ordered the Bhagavad Gita As It Is Complete 1972 version. I understand some of the later versions were changed. Is the 1972 Complete edition the correct one? Thank you