bhaktajan

I would like to send to any one: The "Family Tree" of all the personalities of the Bhagavatam but, You would need a 'large mail-boxed' email address to send it to you: 1) The "Family Tree" of all the personalities of the Bhagavatam Chart--[it is not an index of sorts of Chapter Persons but an actual family tree]. There are 563 Slokas in the Bhagavatam that only delineates family linages (Brahma-Prajapatis-Manus-Soma-Surya Dynasties up until the 11th Century C.E.) approx 2,500 names, wives and including graphics of most avataras, lilas, "time lines" and, most importantly, I especially include 'THE SLOKA NUMBERS' at each item on the chart, et al. The proto-type is a 10' x 4' Document which I've reduced via Copy Scanners. So I can send a Adobe PDF Immediately but I need a regular Email mailbox to send it to --it's too lage a doucment for this Audarya mailbox [i can send a small scanned version as an Excel file too.] PS: I have already begun to slowly transfers the above prototype unto an Excel sheet so one day it can easily be transferrable. 2) I have also charted the "Brahmanda" from abirds eye view showing the Sisumara constelations-Antariksa Clouds-trilokas, the 8 layers of the anda, etc all done to proper proportions with dimensions shown (Meru & Jambhuvipa are not viewable here) as discribed in the fifth canto [and, most importantly, I especially include 'THE SLOKA NUMBERS' at each item on this chart also] ---its a 17" x 11" 'MSWord doc' Graphic. jaya Radhavrindavanachandra ki jai, ys, Bhaktajan Bhaktajan@

The ways of the hillbilly, mountain folks, and aborigines are historically mocked by all cultures. <o:p></o:p> Young nubile female bodies are also famously coveted. <o:p></o:p> Where are the Indian grandfathers and maha-pitamas? If you could ask them and understand their dialect you could be a anthropologist. <o:p></o:p> Why do you say 'life expectancy was 100 years ' ? Those days were all considered the "Dark-ages" when hygiene was a mystery to most of the world and a lack of a culture of cleanliness was the root of short lives [or even lead in the water too]. The brain drain out of India started 5000 years ago. Vyasadeva compiled the Vedas, etc. in preparation of a long period of ignorance. <o:p></o:p> People & societies who historically had short life expectancies have had to accommodate for it by doing everything in a much shorter span of time. <o:p></o:p> You may be conflating inner city youth in the west who become pregnant with 'illegitimate' children (varna-sankara) due to un-controlled lust. <o:p></o:p> The Bhagavatam verses quoted are spoken for the guidance and benefit of intelligent thought-full persons. ys, bhaktajan<o:p></o:p>

a) Where is it prewritten? Where is the scriptural verses describing all the mundane future destinies of every individual? <o:p></o:p> The future is designed in the present: Future airplane schedules. Future college courses. Future wedding invitations. Future football contests. Future morning constitutions. Future ending of a symphony concert. These are predictable future occurrences. <o:p></o:p> All of these require everyone to perform their allotted duties (dharmas) in sync with one another. 'It's not weather you win or lose but how you play the game'. <o:p></o:p> What is happening is that Kali-yuga is twisting the intelligence of thought-full people. The lexicon of society is filled with such oxymoronic terminology—advertising shows foolish and dreadfulness as a means to attract business; newspapers sell when scandals are on the front page; a firemen gains sustenance from the Sunday barbeque of carcasses; doctors sell drugs; teachers teach avidya; scientists propagate lust for mis-using nature . . . all of these are examples of ugra-karma (nasty karmic re-actions) <o:p></o:p> Krsna and Arjuna's pastimes are above and beyond the ordinary course of actions.<o:p></o:p> If a policeman sees a criminal in the midst of a crime the policeman may think, 'the victim is suffering their karmic-reaction to a past deed' yet, it is not the dharma of the policeman to hesitate in saving the victim and arresting the criminal, or else the policeman is negligent in performing his duty. <o:p></o:p> Arjuna, on the battlefield, was on the verge of neglecting his duty so Krsna [who wouldn't have miss the action for all the world] advised Arjuna. Thus, we are compelled to do as Krsna advises in the Gita 13.8-12, to attain knowledge and detachment so as to become a gentleman. ys, bhaktajan<o:p></o:p>

My Dear Impersonal and Shame-Ridden ---, You have mistaken my posting, I was not asking for 'how karma proves that you are bereft of knowlege'. Rather, I was saying that 'if a bear poops in the woods and nobody saw the bear, does the poop still prove that a bear pooped' Please respond after taking in the above sample. yours with a shovel and gloves and very high rubber boots, Bhaktajan

1) Dear Enver Ajanovic Prabhuji, I have experienced all the same problems you have. My advice is to get a life. Get a life fast. No! Faster. I don't give a farthing for your mis-fortune in Iskcon. Please stay a safe distance from me. My suffering does not call for some else's further hardship. It is demoniac to call for the distruction of fallen fools. [unless you are practicing for future service in your next life]. 2) I find the NAVA JAUVANA DASA' s story to be the 'Forest Gump of Iskcon' so incredible--yet his is a 'little story'. So after so many hardships NAVA JAUVANA DASA has achieved only bitter and mediocre samadhi: And we should use him as a ray of wisdom? Take my advise: Be a man & get a life & be assured that there is more suffering in the world experienced by hordes of less-fortunates than we can fit into our own biographies. Bhaktajan

Condensed herein below by Bhaktajan:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Iso 10 Purport—As advised Bg (13.8–12), one should culture knowledge in the following way:<o:p></o:p> (1) Become a perfect gentleman.<o:p></o:p> (2) Not pose as a religionist.<o:p></o:p> (3) Not become a source of anxiety by actions of his body, by his thoughts, or by his words.<o:p></o:p> (4) Learn forbearance even in the face of provocation.<o:p></o:p> (5) Learn to avoid duplicity in his dealings.<o:p></o:p> (6) Search out a bona fide spiritual master, and must submit himself, render him service and ask relevant questions.<o:p></o:p> (7) To approach the platform of self-realization, one must follow the regulative principles enjoined in the revealed scriptures.<o:p></o:p> (8) Be fixed in the tenets of the revealed scriptures.<o:p></o:p> (9) Completely refrain from practices detrimental to self-realization.<o:p></o:p> (10) Not accept more than he requires for the maintenance of the body.<o:p></o:p> (11) Not falsely identify himself with the gross material body, nor should one consider those who are related to his body to be his own.<o:p></o:p> (12) Always remember a material body must face the miseries of repeated birth, old age, disease and death. The best course is to find out the means by which one may regain his spiritual identity.<o:p></o:p> (13) Not be attached to more than the necessities of life required for spiritual advancement.<o:p></o:p> (14) Not be more attached to wife, children and home than the revealed scriptures ordain.<o:p></o:p> (15) Not be happy or distressed over desirables and undesirables, knowing such feelings are created by the mind.<o:p></o:p> (16) Become an unalloyed devotee of the Personality of Godhead, Sri Krsna, and serve Him with rapt attention.<o:p></o:p> (17) Develop a liking for residence in a secluded place with a calm and quiet atmosphere favorable for spiritual culture where devotees congregate.<o:p></o:p> (18) Become a scientist or philosopher and conduct research into spiritual knowledge, recognizing that spiritual knowledge is permanent whereas material knowledge ends with the death of the body.<o:p></o:p> <o:p> </o:p> These eighteen items combine to form a gradual process by which real knowledge can be developed. Except for these, all other methods are considered to be in the category of nescience. Srila Bhaktivinoda Thakura, a great acarya, maintained that all forms of material knowledge are merely external features of the illusory energy and that by culturing them one becomes no better than an ass. <o:p></o:p> <o:p> </o:p> . . . the Bhagavad-gita gives instructions as to the development of real knowledge. This mantra states that the instructions of vidya (knowledge) must be acquired from a dhira. A dhira is one who is not disturbed by material illusion. No one can be undisturbed unless he is perfectly spiritually realized, at which time one neither hankers nor laments for anything. A dhira realizes that the material body and mind he has acquired by chance through material association are but foreign elements; therefore he simply makes the best use of a bad bargain.<o:p></o:p> <o:p> </o:p> . . . One can become a dhira only by submissively hearing from a bona fide spiritual master. Arjuna, for example, became a dhira by submissively hearing from Lord Krnsa, the Personality of Godhead Himself. Thus the perfect disciple must be like Arjuna, and the spiritual master must be as good as the Lord Himself. This is the process of learning vidya (knowledge) from the dhira (the undisturbed).<o:p></o:p> <o:p> </o:p> An adhira (one who has not undergone the training of a dhira) cannot be an instructive leader. Modern politicians who pose themselves as dhiras are actually adhiras, and one cannot expect perfect knowledge from them. They are simply busy seeing to their own remuneration in dollars and cents. How, then, can they lead the mass of people to the right path of self-realization? Thus one must hear submissively from a dhira in order to attain actual education.<o:p></o:p>

I think it is great to speak of the ramifications of Karma. [i do not consider Karma a 'theory'--but the above topics aumganesh cites are different 'spheres of influence' that are manifested as preceivable "karma" & "karma's-re-actions"]. In my youth I speculated that "Karma and its interactions/reactions are evidence that God exists!"--I've not yet had time nor the inspiration to flesh this out as an intellectual/jnani exercise. Ie: Karma (work/action) ergo an "absolute field" ergo "absolute purpose" ergo "absolute reservoir" ergo 'God as goal via actions. But I do instinctually think it can easily be wrought-out as logical and proof of the existence of a one almightly theistic Godhead: "If karma exists then a Personal Godhead also exists" Any thoughts or jnanis out there with the missing link to shed light here?

I presume the rest of the answer involves the secret reasons behind Arjuna's high-birth [son of Indra] and thus Arjuna's pastimes with Krishna and the royal Dynasty of that time . . . that will require another posting by some one to answer. Sri Krishna’s “‘Is very dear to me(s)’ ” from the Bhagavad-gita:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Bhagavan uvacha:<o:p></o:p> <o:p></o:p> Bg 7.17 . . . one who is in full knowledge and who is always engaged <o:p></o:p> In pure devotional service is the best. For I am very dear to <o:p></o:p> him, and he is dear to Me <o:p></o:p> <o:p></o:p> Bg 12.13-14 One who is not envious but is a kind friend to all living <o:p></o:p> entities, who does not think himself a proprietor and is free <o:p></o:p> from false ego, who is equal in both happiness and distress, <o:p></o:p> who is tolerant, always satisfied, self-controlled, and <o:p></o:p> engaged in devotional service with determination, his mind <o:p></o:p> and intelligence fixed on Me—such a devotee of Mine is <o:p></o:p> very dear to Me. <o:p></o:p> Bg 12.15 He for whom no one is put into difficulty and who is not <o:p></o:p> disturbed by anyone, who is equipoised in happiness and <o:p></o:p> and distress, fear and anxiety, is very dear to Me. <o:p></o:p> Bg 12.16 My devotee who is not dependent on the ordinary course of <o:p></o:p> activities, who is pure, expert, without cares, free from all <o:p></o:p> pains, and not striving for some result, is very dear to Me. <o:p></o:p> Bg. 12.17One who neither rejoices nor grieves, who neither laments <o:p></o:p> nor desires, and who renounces both auspicious and inauspicious things—such a devotee is very dear to Me. <o:p></o:p> Bg.12.18-19 One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and <o:p></o:p> distress, fame and infamy, who is always free from <o:p></o:p> contaminating association, always silent and satisfied with <o:p></o:p> anything, who doesn’t care for any residence, who is fixed <o:p></o:p> in knowledge and who is engaged in devotional service—<o:p></o:p> such a person is very dear to Me.<o:p></o:p>

We must quote sastra when expressing a scriptural maxim: Sri Caitanya Caramrita lila Madhya 15.109 —“By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very much attracted to Krsna, and thus dormant love for Krsna is awakened. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> CC Madhya 15.110 —“‘The holy name of Lord Krsna is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that, save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the candala. The holy name of Krsna is the controller of the opulence of liberation, and it is identical with Krsna. When a person simply chants the holy name with his tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purascarya regulative principles generally observed before initiation. The holy name does not wait for any of these activities. It is self-sufficient.’”

I sincerely propose for consideration that Iskcon officially recommend that all temples that have a 'Sunday Feast' switch to Saturday. As far as I remember Kirtananda ex-Swami started the sunday tradition. The logic, to me, seems that in 1966 there was so many lingering young folks without any obligations to be at work on a Monday morning. These same folks would have been partying all weekend ending with Sunday nights winding down to a quiet 'down-time' on a sunday afternoon. Fall and winter time shifts turn daylight to night at approx 4:30PM. Thus, a Saturday night out should capatilize on the natural rythmn of the 'weekend time-off from work' folks. This is good for temple P.R. since a person might elect to stay at the temple [yes, I mean surrender or stay for sunday morning mangalarotika] rather than leave timely to arrive at thier respective homes at a late hour. And why have such a heavy and rich meal late at night--we all know that late consumption of food is not healty as per ayurveda and for brahmacarya needs. Also, old folks must be dragged on a Sunday night to a place where they will later return home on mostly desolate streets. Does Srila Prabhupada specifically enjoin that Sunday has a special significance for being the Feast Day of the week???!!!??? I feel that so many people never respond to the invite card to the sunday feast only because it's on a Sunday and worse it's on a sunday night. Please add your comments, yea or nay, and How it can be accomplished. ys, bhaktajan

The Vaishnava tradition is replete with the Boddhisattva sentiment of relinquishing the award of liberation in favor of continued service . . . <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> CC Adi 7.84 —“‘Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street. <o:p></o:p> CC Adi 7.145 —“The Supreme Lord, who is greater than the greatest, becomes submissive to even a very insignificant devotee because of his devotional service. It is the beautiful and exalted nature of devotional service that the infinite Lord becomes submissive to the infinitesimal living entity because of it. In reciprocal devotional activities with the Lord, the devotee actually enjoys the transcendental mellow of devotional service.<o:p></o:p> PURPORT —Becoming one with the Supreme Personality of Godhead is not very important for a devotee. Muktiù svayam mukulitaïjali sevate ’sman (Krsna-karnamåta 107). Speaking from his actual experience, Srila Bilvamaìgala Thakura says that if one develops love of Godhead, mukti (liberation) becomes subservient and unimportant to him. Mukti stands before the devotee and is prepared to render all kinds of services. . . . <o:p></o:p> CC Madhya 6.264-265 —The Bhattacarya continued, “The impersonalists, who do not accept the transcendental form of Lord Sri Krsna, and the demons, who are always engaged in blaspheming and fighting with Him, are punished by being merged into the Brahman effulgence. But that does not happen to the person engaged in the devotional service of the Lord. <o:p></o:p> CC Madhya 6.266 —“There are five kinds of liberation: salokya, samipya, sarupya, sarsti and sayujya.<o:p></o:p> PURPORT —Salokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides, samipya means remaining an associate of the Supreme Personality of Godhead, sarupya means attaining a four-handed form exactly like that of the Lord., sarsti means attaining opulences like those of the Supreme Lord, and sayujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation. <o:p></o:p> CC Madhya 6.267 —“If there is a chance to serve the Supreme Personality of Godhead, a pure devotee sometimes accepts the salokya, sarupya, samipya or sarsti forms of liberation, but never sayujya. <o:p></o:p> CC Madhya 6.268 —“A pure devotee does not like even to hear about sayujya-mukti, which inspires him with fear and hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord.”<o:p></o:p> PURPORT —Srila Prabodhananda Sarasvati has sung, kaivalyam narakayate. The impersonalist’s conception of becoming one with the effulgence of the Lord is exactly like hell. Therefore, of the five types of liberation, the first four (salokya, samipya, sarupya and sarsti) are not so undesirable because they can be avenues of service to the Lord. Nonetheless, a pure devotee of Lord Krsna rejects even these types of liberation; he aspires only to serve Krsna birth after birth. He is not very interested in stopping the repetition of birth, for he simply desires to serve the Lord, even in hellish circumstances. Consequently the pure devotee hates and fears sayujya-mukti, merging into the effulgence of the Lord. This merging is due to an offense committed against the transcendental loving service of the Lord, and therefore it is not at all desirable for a pure devotee. <o:p></o:p> <o:p></o:p> CC Madhya 15.109 —“By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very much attracted to Krsna, and thus dormant love for Krsna is awakened. <o:p></o:p> CC Madhya 15.110 —“‘The holy name of Lord Krsna is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that, save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the candala. The holy name of Krsna is the controller of the opulence of liberation, and it is identical with Krsna. When a person simply chants the holy name with his tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the purascarya regulative principles generally observed before initiation. The holy name does not wait for any of these activities. It is self-sufficient.’” <o:p></o:p> <o:p></o:p>

re: lokeshvara to Bhaktajan: But all sentient beings are suffering, like a gentleman who will not exit the bathroom--after too long he is even seen as crazy or inable to get out on his own strength. No? Thusly, the sober minded person seeks out permanence and repose from nature and samsara because actually 'all is doofy, funky, embarassing, dunkey chasing the carrot & stick' types of suffering. Like in the daily news papers advertise. re: lokeshvara to Theist: I've said in previous posting, 'the mind does not survive the death of the body'. The gita shows how the soul never changes during the 6 changes [birth, growth, maintanence, old age, disease, death]. In broad terms, the Buddhist assessment of reincarnation is 'to die consciously' --this is the way also followed by sadhus of India. The destinations are simularly arrange by different names--but, one who intends to ascend & alight to Las Vegas must arrange specifically for the desired destination after death. 1-suffer in life, seek the path the ABSOLUTE truth. 2-die without mental delirium, in a samadhi-like repose. 3-repeat the above until: "the Dharma of thePersonality of Godhead is revealed" during some time, some time during a kalpa sometime--then practice that dharma to relinquish one's own material sense of "I" and "mine". may Krishna bless you, bhaktajan

1) I read in a Buddhist sutra long ago that Avalokiteshwara (a famous Boddhisattva-?) enjoined that mantra meditation must use a mantra comprised of the names of God (or names of Buddha-?). Could you research this? 2) When enlightenment is attained (up to any degree) the world is preceived as suffering, suffering, and more suffering. No? I feel that one must be fore-warned that enlightenment practically always has provided the vision to see suffering. ys, Bhaktajan

It has been my observation that society has been seeing more and more true 'stupidity' [vs. unintelligent/uneducated/un-enlightened] by stupid I mean to say "fool/foolish/foolishness". Ie: In New York City, January 2008, two 65 year old drug-addicts pushed an office chair, containing their seated mutual friend, to a cash checking store to cash his State welfare check--but, the friend in the chair was dead for two days. They were both arrested for improper disposal of a corpse and check forgery. Surely their lawyer pleaded 'NOT-GUILTY, your Honor'. Also, television News reports are filled with reports of 'Stupid criminals' and the world of common people being make to look like stupid 'suckers', interupted by commercials showing 'the-average-joe' as a fool whose best investment is to buy the product advertised lest he be a fool like his neighbor. Also, Islamic-radicalism seems to be the type of war meant for such times/peoples: Stupid mongrels with stupid ideology with stupid methods derived by stupid philosophies interupting stupid television shows--which the kids in the family don't watch because they are listening to their stupid pop-music. While we call our the political opponents stupid. One then wonders why young & old educated Americans join the military to get rid of this surplus of 'stupidity'. At least the Nazi's were stand-up guys when it came to being fisrt-class or classical 'enemy'. Today "Murphy's Law" is going Haywire.

When I must identify myself to someone from India I say: "I am harekrsna-harerama people" So indoubtably you too are a: "harekrsna-harerama people" Try it, see how you like it. We could always do some adjustments. A tuck here, a tuck there. You'll look marvelous. Why don't they call Christians, "Our Fathers"? Also, in the western world the phrase "Hare Krishna" has a superlative sonic quality that can't be surpassed. Remember: The first thing to instill in a neophyte or especially a non-believer is Krishna's name, form etc. How long do you resist saying the maha-mantra to a stranger's face? ys, Bhaktajan

Yes, this is a plain old fashion sastra question. Yes, Kunti and Vasudeva were brother and sister. Yes, Kunti with Indradeva bore Arjuna. Yes, Arjuna married Subhadra, daughter of Vasudeva. But, there is a hidden lila concerning the births of Subhadra siblings and Yasodamayi . . . [hey sucandra! Go ask your Guru!] PS: Aside from anemia etc, High Aristicrocy of Western Europe had always intermarried among first cousins at least up till World War I. Let's not talk about Arabs doing it all the time. And what about places where there is no 'blood tests' to determine alike blood types? Maybe that's what makes for ugly kids.

Here's your problem: You need a "bench mark" You must have a "good question" --not just any question to show you have showed up in the classroom. "What is your problem?" --this is what a trained doctor first asks the patient. Study something and inquire after you have formed a sincere question that 'fills-in the blank' so that you proceed to the next step. ps: maybe it's me but you last post read as if you were High while writting. Ha-ha-ha. No serious, you did.

Editorial responses should/must be replete with: 1) Identifiying 'Bonifides' [time, dates, age, circumstances, personal experiences, et al]. 2) medthodical enumeration of specific topics which are being responded to, point-by-point. 3) The relationship of each rebuttal vs. each Topic. The editorial did not quote the words, context nor qualifications that Jayatu wrote. The position of a carpet bagger is to take the helm of institutions while the old ruling class has been knocked to their knees. The unwanted circumstances we find ourselves are sooooo 'un-desirable'. But while such misgivings are the cries of spoiled children wanting a larger silver spoon. I lived in New Vrindavan ---Mikey was a new bhakta in 1983. Mikey's brother was a young kid too from the rough parts of Brooklyn, associating with devotees. Mike was determined to follow through where his brother hadn't. One time, after being initiated, Mathura (Mikey) was on book distribution with two others, raising funds to build Visnu-Mandirs --while sleeping late at night in a van heated by a kerosine heater the oxygen in the van had been depleted--Mathura died along with Chetiraj, but, Kevalabhakti lived but walked with a cane. Maybe they could have changed destiny if they had made some effort on their own???? Or maybe we owe them a debt to respect their stupidity. ys, Bhaktajan

Yes, You are becoming a Robot. So please pay your Taxes timely until death and then your social security card can be put to use by a deserving illegal immigrant [not that there's anything wrong with that]. I take it that all your friends are still in High School--good for you. I take it that you can't wait till friday night to celibrate with your friends to brainstorm on how to bring back lost factory jobs to your majority obese hometown. Do worry about what to do with your life --join a cult? --or go fishing? Join the military Now while the griddle is still hot. Then you can enjoy the comeraderie of real men rather than shop for men's busts. Service to country is glorious and you should try to do something with your life that is structured and progressive. As soon as you are old enough to be a real man. Too bad about your tough life so far, I hope you out grow you childhood comfort zone with out much discomfort. No Pain no Gain!!

There was more to Jesus's knowledge and mission, but he said that he could not yet reveal, at that time and place. All Avataras and all the Devatas worship Visnu [as Srila Prabhupada says]. All avataras preach as per time and place. Jesus was so empowered that he could have performed much more elaborate pastimes ie: take the thrown of the David etc but he didn't --it was a lousy time and place for avataras. The workings of saving souls occurs between long stretches of time during which much suffering is the rule. This is par for the course in the material world especially during the wind-down time of the cycles of 4 ages. "We are not the body we are spirit souls" --everyone in history up until the present is beholding to Jesus for this revelation. Now, Herservant, with this transendant information: 'hit the ground running'. ys, Bhaktajan

Eternity asks:<?xml:namespace prefix = o /><o:p></o:p> Q #1- In order to become <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-comKrishna</st1:place> conscious, we then have to remember. And we remember through reading the Srimad Baghavatan </b></i><font color=" /><st1:place w:st="on">Krishna</st1:place> conscious, we then have to remember. And we remember through reading the Srimad Baghavatan [bhagavatam], performing Yoga, chanting the name of <st1:place w:st="on">Krishna</st1:place>. Is it so ? <o:p></o:p> A. Yes. That is the definition of a Yogi. Otherwise we are cultivating lust (lust of all wayward varieties). Q #2- Are some people talking on this website <st1:place w:st="on">Krishna</st1:place> conscious ? <o:p></o:p> A. Yes. The degree of advancement of a bhakti-yoga aspirant depends on their degree of "vijnana" [realized/pragmatic knowledge]. The degree of conviction of a bhakti-yoga aspirant depends on their degree of "renunciation". And the degree of a devotee's enlightenment depends how much they can "look beyond everyone else's insidious sufferring" and still find a way to enliven others to do the same as they do, ie: Chant Krishna's Holy Name, et al.<o:p></o:p> <o:p></o:p> Q #3- What does it change to their life? Fear is eliminated 100 percent. <o:p></o:p> Confidence, self-esteem and enlightenment is joyfully experienced--but this is almost always hidden from outsiders. [Canakya pundit: "...to reveal yours plans is cause them to lose potency..."].<o:p></o:p> <o:p> </o:p> Krsna Consciousness allows one to perform all the mitzvas [Jewish Observances of conduct]--in sanskrit the word is "arcana" [...engaging all the senses in the service of the Lord; ...engaging one’s gross body in the service of the Lord. Similarly, the subtle mind should be engaged in hearing the transcendental pastimes of the Lord, thinking about them, chanting His name, etc.] and, "acaran" [proper behavior; etiquette; <o:p></o:p> <o:p> </o:p> <st1:place w:st="on">Krishna</st1:place> consciousness changes your degree of knowledge and discrimination by developing a higher taste and making a person into a first class gentleman and a scholar: <o:p></o:p> <o:p> </o:p> From BG 8–12 + Iso #10 Purport: <o:p></o:p> Sri Krsna, clearly states here that this process of <o:p></o:p> knowledge is the actual path. Anything speculated beyond this is nonsense: <o:p></o:p> <o:p> </o:p> As for actual advancement in spiritual science, one should have a test to see how far he is progressing. He can judge by these items.<o:p></o:p> <o:p> </o:p> 1. Humility; One should become a perfect gentleman and learn to give proper respect to others. … do not be anxious to have the satisfaction of being honored by others.<o:p></o:p> <o:p> </o:p> 2. pridelessness; One should not pose himself as a religionist simply for name and fame. … do not be hankering after this material deception.<o:p></o:p> <o:p> </o:p> 3. nonviolence; One should not become a source of anxiety to others by the actions of his body, by the thoughts of his mind, or by his words. … do not to put others into distress.<o:p></o:p> <o:p> </o:p> 4. tolerance; One should learn forbearance even in the face of provocation from others. … one should be practiced to bear insult and dishonor from others. <o:p></o:p> <o:p> </o:p> 5. simplicity; One should learn to avoid duplicity in his dealings with others. … one should be so straightforward that he can disclose the real truth even to an enemy.<o:p></o:p> <o:p> </o:p> 6. approaching a bona fide spiritual master; One should search out a bona fide spiritual master … submit himself … render him service and ask relevant questions. … that is essential, because without the instruction of a bona fide spiritual master one cannot progress in the spiritual science.<o:p></o:p> <o:p> </o:p> 7. cleanliness; In order to approach the platform of self-realization, one must follow the regulative principles enjoined in the revealed scriptures. … essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. <o:p></o:p> <o:p> </o:p> 8. steadiness; In order to approach the platform of self-realization, one must follow the regulative principles enjoined in the revealed scriptures. … be very determined to make progress in spiritual life. Without such determination, one cannot make tangible progress.<o:p></o:p> <o:p></o:p> 9. self-control; One should completely refrain from practices which are detrimental to the interest of self-realization. … do not accept anything which is detrimental to the path of spiritual progress. <o:p></o:p> <o:p> </o:p> 10. renunciation of the objects of sense gratification; … become accustomed to this and reject anything which is against the path of spiritual progress. This is real renunciation. <o:p></o:p> <o:p> </o:p> 11. absence of false ego; … not accepting this body as oneself. When one understands that he is not his body and is spirit soul, he comes to his real ego. <o:p></o:p> <o:p> </o:p> 12. the perception of the evil of birth, death, old age and disease; … understand the distress of accepting birth, death, old age and disease. <o:p></o:p> <o:p> </o:p> 13. detachment; One should not be attached to more than the necessities of life required for spiritual advancement. … when they are not favorable to spiritual progress, then one should not be attached to them.<o:p></o:p> <o:p> </o:p> 14. freedom from entanglement with children, wife, home and the rest; One should not be more attached to wife, children and home than the revealed scriptures ordain. … it is not meant that one should have no feeling for these. They are natural objects of affection. <o:p></o:p> <o:p> </o:p> 15. even-mindedness amid pleasant and unpleasant events; One should not be happy or distressed over desirables and undesirables, knowing that such feelings are just created by the mind. … one should be detached from the materialistic way of life and be automatically equipoised in both cases. <o:p></o:p> <o:p> </o:p> 16. constant and unalloyed devotion to Krsna; One should become an unalloyed devotee of the Personality of Godhead, Sri Krsna, and serve Him with rapt attention. … engaging oneself in the nine processes of devotional service—chanting, hearing, worshiping, offering respect, etc<o:p></o:p> <o:p> </o:p> 17. aspiring to live in a solitary place; One should develop a liking for residence in a secluded place with a calm and quiet atmosphere favorable for spiritual culture, and one should avoid congested places where nondevotees congregate. … One may test himself by seeing how far he is inclined to live in a solitary place, without unwanted association. <o:p></o:p> <o:p> </o:p> 18. detachment from the general mass of people; Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some social function, because he understands that these are simply a waste of time. … conduct research into spiritual knowledge, recognizing that spiritual knowledge is permanent whereas material knowledge ends with the death of the body. <o:p></o:p> <o:p></o:p> 19. accepting the importance of self-realization; and philosophical search for the Absolute Truth. … bhakti-yoga is especially practical. … one must consider the relationship between the Supersoul and the individual soul. One should be established in that philosophical conviction.<o:p></o:p> <o:p></o:p>

Hare Krishna's are taught how to recognize a 'bogie-yogi' [bogus yogi (esp. a bogus guru)]. What is your agitation all about, I wonder. Herservant is absolutely correct!! SSR Chap 3 ". . . This Mayavada system of philosophy has been existing since time immemorial. . . ." Mayavada—the impersonal philosophy first propounded by Sankaracarya, which proposes the unqualified oneness of God and the living entities (who are both conceived of as being ultimately formless) and the nonreality of manifest nature; the philosophy that everything is one and that the Absolute Truth is not a person. Mayavadi—one who propounds the philosophy of Sankaracarya, which basically holds that God is featureless and impersonal, that devotion to a personal Godhead is false, the material creation of the Lord is also false, and the ultimate goal of life is to become existentially one with the all-pervading, impersonal Absolute. Mata-ji, You are correct to offer your advice--follow it youself. ys, Bhaktajan

Jesu Cristo Died to be re-born = You are the soul not the body The Postings by herservant are fervent and demonstrate a devotional sentiment that is admirable in its self--but lacking in proper scholarship. One must consult the original Greek, Aramaic, and Hebrew original text(s) inorder to better find hidden spiritual parallel maxims. The glory of Srila Prabhupada is that he provides us with pristine versions of ancient text that heretofore was unobtainable, thus paving a way for countless 'sanskrit' scholars. Linguistically, we Vaishnava intellectuals are tired of combing though arcane texts that seem to be so obviously convoluted from the almost every word--so much fluff with so little nectar to derive for the effort. Since Avataras appear according to time, place and mentality of the general population--it is my opinion that the meanings behind the advent and earthly pastimes of our Favorite Boddhisattva: Jesu Cristo was plain and simple as per the common polulace and an era that preceeded him and especially for the era proceeding him: "Jesus died and rose from the dead" -- this is the sum and substance of his buisness here on earth 2000 years ago. this is beause: The first rule for beginner of Yoga life is: "We are not this material body, we are spirit souls in this material world". Thus, any simply and uneducated common person living in the Roman empire and throughout the known world at that time would be forced to reconcile the gosple of Christ's pastimes and immediately conceed that 'the soul is not temporal but transcendental, etc etc etc., and all conceeded with nothing other than faith to anchor this Philosophcal maxim'--such a thing is on its on strength enough to set the course of history for the proceeding two centuries . . . Anyone who disputes this simply must look at the example of Jusus Christ. "A soul is a soul is a soul is a soul." "What's in a name? That which we call a soul By any other name would smell as sweet." ys, Bhaktajan

http://www.ojp.usdoj.gov/bjs/homicide/teens.htm Homicide trends in the U.S. Age trends Young adults have the highest homicide victimization and offending rates Homicide victimization rates for teens and young adults increased rapidly in the late 1980's while rates for older age groups declined; after the early 1990's rates declined for all age groups For children under age 14, homicide victimization rates are the lowest of all age groups. Their homicide victimization rates declined to the lowest level recorded in 2000 and have remained stable since then. For young teens (14-17 years old), the homicide victimization rate increased almost 150% from 1985 to 1993. Since 1993 the victimization rates for young teens have declined to levels similar to those experienced from 1976-85. Older teens and young adults (18-24 years old) experienced the highest homicide victimization rates, a change from the late 1970's when 25-34 year-olds had the highest rates. Since 1993 their vtimization rates have declined but still remain higher than the levels of the mid-1980's. For adults ages 35-49 and 50 and older, homicide victimization rates have remained stable in recent years. 25-34 year-olds experienced an increase in homicide victimization rates since 1999 when it was the lowest ever recorded. To view data, click on the chart. [D] View an animation of homicide victimization rates by age from 1980 to 2004. <DL><DD>Additional detail is available about homicides of children under age 5, infanticide, and homicides of persons age 65 and older, eldercide. <DD>For more information about age patterns in violent victimization see Key Facts at a Glance. </DD></DL>Homicide offending rates followed a similar pattern Offending rates for teens (14-17 years old) and young adults (18-24 years old) increased dramatically in the late 1980's while rates for older age groups declined. Offending rates for children under age 14 increased in the late 1980's and early 1990's, but fell to the lowest level recorded in 2003. Young adults (18-24 years -old) have historically had the highest offending rates and their rates nearly doubled from 1985 to 1993. Since 1993 offending rates for 18-24 year-olds have declined but remain slightly higher than levels prior to the mid 1980's. Offending rates of teens (14-17 years old) increased rapidly after 1985, surpassing the rates of 25-34 year-olds. After 2000, the offending rates for young teens reached the lowest levels recorded and fell below those for 25-34 year-olds. Offending rates for 25-34 year-olds fell from 1991 through 1999 but have increased since 1999. To view data, click on the chart. [D] View an animation of homicide offending rates by age from 1980 to 2004. <DL><DD>For more information about age patterns in violent offending see Key Facts at a Glance. </DD></DL>After many years of decline, the average age of both victims and offenders has leveled off The average age of -- victims is greater than that of offenders and fell from 35.2 years in 1976 to 31.3 years in 1994 offenders fell from about 30.3 years in 1976 to 26.4 years in 1994 both offenders and victims has increased slightly in recent years yet remains lower than it was prior to the mid-1980's To view data, click on the chart. [D] Young victims were more likely to know the offender than older victims To view data, click on the chart. [D] The age distribution of homicide victims and offenders differs by type of homicide For the years 1976-2005 combined - Almost one-quarter of the victims of gang-related killings were under the age of 18. Juveniles were also unusually involved as victims of family members, sex-related homicides, and homicide by arson or poison. Felony-murder, workplace murder, arson, and poison homicides claimed a relatively large percentage of older victims (ages 50 and over). <TABLE title="Homicide Type by Age, 1976-2005" cellSpacing=1 cellPadding=1 summary="Data table on homicides by age of victim and offender by victim/offender relationship, circumstances, weapon, and multiple victims/offenders" border=0><CAPTION>Homicide Type by Age, 1976-2005 </CAPTION><TBODY><TR>.... vAlign=bottom align=left colSpan=2 rowSpan=2> .....>.... id=victims vAlign=bottom colSpan=4>Victims.....>.... id=offenders vAlign=bottom colSpan=5>Offenders.....> </TR><TR>.... id=v1 vAlign=bottom align=middle width=54>Under 18.....>.... id=v2 vAlign=bottom align=middle width=57>18-34.....>.... id=v3 vAlign=bottom align=middle width=49>35-49.....>.... id=v4 vAlign=bottom align=middle width=50>50+.....>.... vAlign=bottom width=9> .....>.... id=o1 vAlign=bottom align=middle width=51>Under 18.....>.... id=o2 vAlign=bottom align=middle width=50>18-34.....>.... id=o3 vAlign=bottom align=middle width=52>35-49.....>.... id=o4 vAlign=bottom align=middle width=49>50+.....></TR><TR><TD align=left width=26></TD>.... id=all align=left headers=type width=121>All homicides.....><TD align=right headers="type all victims v1" width=54>9.8%</TD><TD align=right headers="type all victims v2" width=57>52.7%</TD><TD align=right headers="type all victims v3" width=49>22.8%</TD><TD align=right headers="type all victims v4" width=50>14.7%</TD><TD width=9></TD><TD align=right headers="type all offenders o1" width=51>10.9%</TD><TD align=right headers="type all offenders o2" width=50>65.0%</TD><TD align=right headers="type all offenders o3" width=52>17.3%</TD><TD align=right headers="type all offenders o4" width=49>6.8%</TD></TR><TR>.... id=relationship align=left headers=type colSpan=2>Victim/offender relationship.....> <TD align=right width=54></TD><TD align=right width=57></TD><TD align=right width=49></TD><TD align=right width=50></TD><TD align=right width=9></TD><TD align=right width=51></TD><TD align=right width=50></TD><TD align=right width=52></TD><TD align=right width=49></TD></TR><TR><TD align=left width=26></TD>.... id=intimate align=left headers=relationship width=121>Intimate.....><TD align=right headers="type relationship intimate victims v1" width=54>1.5%</TD><TD align=right headers="type relationship intimate victims v2" width=57>46.7%</TD><TD align=right headers="type relationship intimate victims v3" width=49>34.3%</TD><TD align=right headers="type relationship intimate victims v4" width=50>17.5%</TD><TD width=9></TD><TD align=right headers="type relationship intimate offenders o1" width=51>1.0%</TD><TD align=right headers="type relationship intimate offenders o2" width=50>46.2%</TD><TD align=right headers="type relationship intimate offenders o3" width=52>34.9%</TD><TD align=right headers="type relationship intimate offenders o4" width=49>17.9%</TD></TR><TR><TD align=left width=26></TD>.... id=family align=left headers=relationship width=121>Family.....><TD align=right headers="type relationship family victims v1" width=54>19.6%</TD><TD align=right headers="type relationship family victims v2" width=57>31.9%</TD><TD align=right headers="type relationship family victims v3" width=49>26.4%</TD><TD align=right headers="type relationship family victims v4" width=50>22.1%</TD><TD width=9></TD><TD align=right headers="type relationship family offenders o1" width=51>6.0%</TD><TD align=right headers="type relationship family offenders o2" width=50>49.1%</TD><TD align=right headers="type relationship family offenders o3" width=52>28.1%</TD><TD align=right headers="type relationship family offenders o4" width=49>16.8%</TD></TR><TR><TD align=left width=26></TD>.... id=kids align=left headers=relationship width=121>Infanticide.....><TD align=right headers="type relationship kids victims v1" width=54>100.0%</TD><TD align=right width=57> </TD><TD align=right width=49> </TD><TD align=right width=50> </TD><TD width=9></TD><TD align=right headers="type relationship kids offenders o1" width=51>7.9%</TD><TD align=right headers="type relationship kids offenders o2" width=50>81.3%</TD><TD align=right headers="type relationship kids offenders o3" width=52>9.7%</TD><TD align=right headers="type relationship kids offenders o4" width=49>1.1%</TD></TR><TR><TD align=left width=26></TD>.... id=elder align=left headers="type relationship" width=121>Eldercide.....><TD align=right width=54> </TD><TD align=right width=57> </TD><TD align=right width=49> </TD><TD align=right headers="type relationship elder victims v4" width=50>100.0%</TD><TD width=9></TD><TD align=right headers="type relationship elder offenders o1" width=51>10.3%</TD><TD align=right headers="type relationship elder offenders o2" width=50>49.2%</TD><TD align=right headers="type relationship elder offenders o3" width=52>19.1%</TD><TD align=right headers="type relationship elder offenders o4" width=49>21.4%</TD></TR><TR>.... id=circumstances align=left headers=type colSpan=2>Circumstances.....><TD align=right width=54></TD><TD align=right width=57></TD><TD align=right width=49></TD><TD align=right width=50></TD><TD align=right width=9></TD><TD align=right width=51></TD><TD align=right width=50></TD><TD align=right width=52></TD><TD align=right width=49></TD></TR><TR><TD align=left width=26></TD>.... id=murder align=left headers="type circumstances" width=121>Felony murder.....><TD align=right headers="type circumstances murder victims v1" width=54>7.6%</TD><TD align=right headers="type circumstances murder victims v2" width=57>46.9%</TD><TD align=right headers="type circumstances murder victims v3" width=49>21.8%</TD><TD align=right headers="type circumstances murder victims v4" width=50>23.8%</TD><TD width=9></TD><TD align=right headers="type circumstances murder offenders o1" width=51>14.8%</TD><TD align=right headers="type circumstances murder offenders o2" width=50>72.9%</TD><TD align=right headers="type circumstances murder offenders o3" width=52>10.3%</TD><TD align=right headers="type circumstances murder offenders o4" width=49>2.0%</TD></TR><TR><TD align=left width=26></TD>.... id=sex align=left headers="type circumstances" width=121>Sex related.....><TD align=right headers="type circumstances sex victims v1" width=54>19.6%</TD><TD align=right headers="type circumstances sex victims v2" width=57>45.1%</TD><TD align=right headers="type circumstances sex victims v3" width=49>16.6%</TD><TD align=right headers="type circumstances sex victims v4" width=50>18.7%</TD><TD width=9></TD><TD align=right headers="type circumstances sex offenders o1" width=51>10.7%</TD><TD align=right headers="type circumstances sex offenders o2" width=50>73.6%</TD><TD align=right headers="type circumstances sex offenders o3" width=52>13.7%</TD><TD align=right headers="type circumstances sex offenders o4" width=49>2.0%</TD></TR><TR><TD align=left width=26></TD>.... id=drug align=left headers="type circumstances" width=121>Drug related.....><TD align=right headers="type circumstances drug victims v1" width=54>5.4%</TD><TD align=right headers="type circumstances drug victims v2" width=57>71.4%</TD><TD align=right headers="type circumstances drug victims v3" width=49>19.9%</TD><TD align=right headers="type circumstances drug victims v4" width=50>3.3%</TD><TD width=9></TD><TD align=right headers="type circumstances drug offenders o1" width=51>10.6%</TD><TD align=right headers="type circumstances drug offenders o2" width=50>76.9%</TD><TD align=right headers="type circumstances drug offenders o3" width=52>11.3%</TD><TD align=right headers="type circumstances drug offenders o4" width=49>1.2%</TD></TR><TR><TD align=left width=26></TD>.... id=gang align=left headers="type circumstances" width=121>Gang related.....><TD align=right headers="type circumstances gang victims v1" width=54>24.2%</TD><TD align=right headers="type circumstances gang victims v2" width=57>68.4%</TD><TD align=right headers="type circumstances gang victims v3" width=49>6.1%</TD><TD align=right headers="type circumstances gang victims v4" width=50>1.3%</TD><TD width=9></TD><TD align=right headers="type circumstances gang offenders o1" width=51>28.9%</TD><TD align=right headers="type circumstances gang offenders o2" width=50>69.2%</TD><TD align=right headers="type circumstances gang offenders o3" width=52>1.6%</TD><TD align=right headers="type circumstances gang offenders o4" width=49>.3%</TD></TR><TR><TD align=left width=26></TD>.... id=argument align=left headers="type circumstances" width=121>Argument.....><TD align=right headers="type circumstances argument victims v1" width=54>5.5%</TD><TD align=right headers="type circumstances argument victims v2" width=57>56.1%</TD><TD align=right headers="type circumstances argument victims v3" width=49>26.3%</TD><TD align=right headers="type circumstances argument victims v4" width=50>12.2%</TD><TD width=9></TD><TD align=right headers="type circumstances argument offenders o1" width=51>6.9%</TD><TD align=right headers="type circumstances argument offenders o2" width=50>60.2%</TD><TD align=right headers="type circumstances argument offenders o3" width=52>23.1%</TD><TD align=right headers="type circumstances argument offenders o4" width=49>9.7%</TD></TR><TR><TD align=left width=26></TD>.... id=workplace align=left headers="type circumstances" width=121>Workplace.....><TD align=right headers="type circumstances workplace victims v1" width=54>.5%</TD><TD align=right headers="type circumstances workplace victims v2" width=57>28.0%</TD><TD align=right headers="type circumstances workplace victims v3" width=49>32.0%</TD><TD align=right headers="type circumstances workplace victims v4" width=50>39.5%</TD><TD width=9></TD><TD align=right headers="type circumstances workplace offenders o1" width=51>3.7%</TD><TD align=right headers="type circumstances workplace offenders o2" width=50>53.1%</TD><TD align=right headers="type circumstances workplace offenders o3" width=52>27.6%</TD><TD align=right headers="type circumstances workplace offenders o4" width=49>15.5%</TD></TR><TR>.... id=weapon align=left headers=type colSpan=2>Weapon.....><TD align=right width=54></TD><TD align=right width=57></TD><TD align=right width=49></TD><TD align=right width=50></TD><TD align=right width=9></TD><TD align=right width=51></TD><TD align=right width=50></TD><TD align=right width=52></TD><TD align=right width=49></TD></TR><TR><TD align=left width=26></TD>.... id=gun align=left headers="type weapon" width=121>Gun homicide.....><TD align=right headers="type weapon gun victims v1" width=54>7.4%</TD><TD align=right headers="type weapon gun victims v2" width=57>59.3%</TD><TD align=right headers="type weapon gun victims v3" width=49>22.4%</TD><TD align=right headers="type weapon gun victims v4" width=50>10.9%</TD><TD width=9></TD><TD align=right headers="type weapon gun offenders o1" width=51>11.9%</TD><TD align=right headers="type weapon gun offenders o2" width=50>64.8%</TD><TD align=right headers="type weapon gun offenders o3" width=52>15.8%</TD><TD align=right headers="type weapon gun offenders o4" width=49>7.5%</TD></TR><TR><TD align=left width=26></TD>.... id=arson align=left headers="type weapon" width=121>Arson.....><TD align=right headers="type weapon arson victims v1" width=54>28.3%</TD><TD align=right headers="type weapon arson victims v2" width=57>27.0%</TD><TD align=right headers="type weapon arson victims v3" width=49>19.2%</TD><TD align=right headers="type weapon arson victims v4" width=50>25.5%</TD><TD width=9></TD><TD align=right headers="type weapon arson offenders o1" width=51>11.5%</TD><TD align=right headers="type weapon arson offenders o2" width=50>57.7%</TD><TD align=right headers="type weapon arson offenders o3" width=52>23.8%</TD><TD align=right headers="type weapon arson offenders o4" width=49>7.0%</TD></TR><TR><TD align=left width=26></TD>.... id=poison align=left headers="type weapon" width=121>Poison.....><TD align=right headers="type weapon poison victims v1" width=54>28.0%</TD><TD align=right headers="type weapon poison victims v2" width=57>23.3%</TD><TD align=right headers="type weapon poison victims v3" width=49>16.5%</TD><TD align=right headers="type weapon poison victims v4" width=50>32.2%</TD><TD width=9></TD><TD align=right headers="type weapon poison offenders o1" width=51>4.5%</TD><TD align=right headers="type weapon poison offenders o2" width=50>50.9%</TD><TD align=right headers="type weapon poison offenders o3" width=52>26.2%</TD><TD align=right headers="type weapon poison offenders o4" width=49>18.5%</TD></TR><TR>.... id=multiple align=left headers=type colSpan=2>Multiple victims or offenders.....> <TD align=right width=54></TD><TD align=right width=57></TD><TD align=right width=49></TD><TD align=right width=50></TD><TD align=right width=9></TD><TD align=right width=51></TD><TD align=right width=50></TD><TD align=right width=52></TD><TD align=right width=49></TD></TR><TR><TD align=left width=26></TD>.... id=victim align=left headers="type multiple" width=121>Multiple victims.....><TD align=right headers="type multiple victim victims v1" width=54>18.2%</TD><TD align=right headers="type multiple victim victims v2" width=57>46.3%</TD><TD align=right headers="type multiple victim victims v3" width=49>19.1%</TD><TD align=right headers="type multiple victim victims v4" width=50>16.4%</TD><TD width=9></TD><TD align=right headers="type multiple victim offenders o1" width=51>9.5%</TD><TD align=right headers="type multiple victim offenders o2" width=50>66.1%</TD><TD align=right headers="type multiple victim offenders o3" width=52>18.5%</TD><TD align=right headers="type multiple victim offenders o4" width=49>5.9%</TD></TR><TR><TD align=left width=26></TD>.... id=offender align=left headers="type multiple" width=121>Multiple offenders.....><TD align=right headers="type multiple offender victims v1" width=54>11.3%</TD><TD align=right headers="type multiple offender victims v2" width=57>55.5%</TD><TD align=right headers="type multiple offender victims v3" width=49>19.7%</TD><TD align=right headers="type multiple offender victims v4" width=50>13.5%</TD><TD width=9></TD><TD align=right headers="type multiple offender offenders o1" width=51>18.2%</TD><TD align=right headers="type multiple offender offenders o2" width=50>73.1%</TD><TD align=right headers="type multiple offender offenders o3" width=52>7.5%</TD><TD align=right headers="type multiple offender offenders o4" width=49>1.2%</TD></TR></TBODY></TABLE> Source: FBI, Supplementary Homicide Reports, 1976-2005. See also Additional Information about the Data. Note: The victims of the 9/11/01 terrorist attacks are not included in this analysis. Related charts on this site Percent of homicides committed during a felony by age of victim, 1976-2005 aggregate Percent of homicides involving multiple offenders by age of offender, 1976-2005 Homicide offending by weapon type and age of offender, 1976-2005 Percent of homicides involving guns by age of victim, 1976-2005 aggregate Teen homicide offending rates by region, 1976-2005 Percent of homicides cleared by age of victim, 1976-2005 aggregate

Supplement distribution Nutritional supplements were packed into blister packs containing one vitamin/mineral capsule and four essential fatty acid capsules. Blister packs contained either all active or all placebo supplements and were stamped with an 11-digit alphanumeric code during manufacture. To facilitate double-blind allocation, research staff were only provided with details of the respective alphanumeric code allocated for each participant. Each day, coded packs were labelled with the participant's name, cell and prison number, and as prison officers routinely locked inmates in their cell at lunchtime they also gave the packs to participants. Compliance was monitored and logged through officers returning the used packs each day and routine cell searches. The log recorded if a participant's supplement packs were returned empty, full or at all. The HM Prison Service gave permission for the trial under the Declaration of <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com<st1:place w:st="on">Helsinki</st1:place></st1:City> on the understanding that we provided active nutritional supplements for 3 months after the trial, so that all participants received benefit. Randomisation Participants initially entered the trial enbloc at its commencement in September 1996. They underwent psychometric assessment and their baseline disciplinary records were obtained. A stratified randomisation was conducted on the population of participants in each of the four main wings of the institution, employing a random number generator to allocate to groups. Thus, each wing formed a stratum so that the placebo and active groups were matched in terms of disciplinary incidents and also progress in the prison regime. Participants that were recruited subsequently over the following 8 months were first grouped by their location (wing) and then randomly allocated to treatment conditions using a random number generator. Statistical analysis Disciplinary data were analysed using negative binomial (mixed Poisson) regression analysis (Lawless, 1987). This analysis was used because disciplinary incidents constitute a series of discrete events over time and the basic model for this is a Poisson process, which cannot have normal distribution. In a Poisson process, however, it is assumed that the average probability of a person committing an offence remains constant over time and is independent of previous outcomes. Because we knew some individuals were more prone to behaviour resulting in disciplinary incidents than others, we accounted for these variations in the individual rates of disciplinary incidents by modifying the Poisson distribution into to a negative binomial distribution. Goodness-of-fit tests confirmed that the rates of disciplinary incidents were indeed a good match with this predicted negative binomial (mixed Poisson) distribution, so we were able to use this distribution as the basis for our regression analysis. The regression was based on two main parameters, <?xml:namespace prefix = v ns = "urn:schemas-microsoft-com:vml" /><v:shapetype id=_x0000_t75 stroked="f" filled="f" path="m@4@5l@4@11@9@11@9@5xe" o:preferrelative="t" o:spt="75" coordsize="21600,21600"><v:stroke joinstyle="miter"></v:stroke><v:formulas><v:f eqn="if lineDrawn pixelLineWidth 0"></v:f><v:f eqn="sum @0 1 0"></v:f><v:f eqn="sum 0 0 @1"></v:f><v:f eqn="prod @2 1 2"></v:f><v:f eqn="prod @3 21600 pixelWidth"></v:f><v:f eqn="prod @3 21600 pixelHeight"></v:f><v:f eqn="sum @0 0 1"></v:f><v:f eqn="prod @6 1 2"></v:f><v:f eqn="prod @7 21600 pixelWidth"></v:f><v:f eqn="sum @8 21600 0"></v:f><v:f eqn="prod @7 21600 pixelHeight"></v:f><v:f eqn="sum @10 21600 0"></v:f></v:formulas><v:path o:connecttype="rect" gradientshapeok="t" o:extrusionok="f"></v:path><?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:lock aspectratio="t" v:ext="edit"></o:lock></v:shapetype><v:shape id=_x0000_i1025 style="WIDTH: 5.25pt; HEIGHT: 7.5pt" alt="{lambda}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image001.gif" o:href="http://bjp.rcpsych.org/math/lambda.gif"></v:imagedata></v:shape>and <v:shape id=_x0000_i1026 style="WIDTH: 6.75pt; HEIGHT: 8.25pt" alt="{gamma}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image002.gif" o:href="http://bjp.rcpsych.org/math/gamma.gif"></v:imagedata></v:shape>. The parameters <v:shape id=_x0000_i1027 style="WIDTH: 5.25pt; HEIGHT: 7.5pt" alt="{lambda}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image001.gif" o:href="http://bjp.rcpsych.org/math/lambda.gif"></v:imagedata></v:shape>P and <v:shape id=_x0000_i1028 style="WIDTH: 5.25pt; HEIGHT: 7.5pt" alt="{lambda}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image001.gif" o:href="http://bjp.rcpsych.org/math/lambda.gif"></v:imagedata></v:shape>A are the mean underlying rates of disciplinary offences per day in the institution for the placebo and active groups, respectively, and were used to compare baseline rates of offending. The parameter <v:shape id=_x0000_i1029 style="WIDTH: 6.75pt; HEIGHT: 8.25pt" alt="{gamma}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image002.gif" o:href="http://bjp.rcpsych.org/math/gamma.gif"></v:imagedata></v:shape>is the ratio of the underlying rates of disciplinary offences supplementation to baseline; <v:shape id=_x0000_i1030 style="WIDTH: 6.75pt; HEIGHT: 8.25pt" alt="{gamma}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image002.gif" o:href="http://bjp.rcpsych.org/math/gamma.gif"></v:imagedata></v:shape>P and <v:shape id=_x0000_i1031 style="WIDTH: 6.75pt; HEIGHT: 8.25pt" alt="{gamma}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image002.gif" o:href="http://bjp.rcpsych.org/math/gamma.gif"></v:imagedata></v:shape>A being the respective ratios for the placebo and active groups. The analysis controlled for those individuals who had no offences at baseline and took into account how long a person had been in the trial. Statistical power was calculated from a one-dimensional Wald test, where the deviation of the value of <v:shape id=_x0000_i1032 style="WIDTH: 6.75pt; HEIGHT: 8.25pt" alt="{gamma}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image002.gif" o:href="http://bjp.rcpsych.org/math/gamma.gif"></v:imagedata></v:shape>from its hypothesised value of unity (i.e. <v:shape id=_x0000_i1033 style="WIDTH: 5.25pt; HEIGHT: 7.5pt" alt="{lambda}" type="#_x0000_t75"><v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image001.gif" o:href="http://bjp.rcpsych.org/math/lambda.gif"></v:imagedata></v:shape>remains unchanged) in the null hypothesis is compared to its standard error. The institution's population was typically 220 individuals. We estimated that we would recruit 75% of the population over 9 months. Taking all offences together, we estimated that statistical power for correctly rejecting the null hypothesis, with significance at the 1% level, would be 92%. RESULTS Experimental study Compliance Based on the daily log, the mean compliance rate for supplementation was 89.83% (95% CI 87.43-92.23%) for the placebo group and 90.67% (95% CI 88.47-92.87%) for the active group. The difference in compliance between groups was not statistically significant (normal deviate z=-0.53). Adverse effects The institution's senior medical officer reported no adverse reactions to supplementation. Dietary intake Participants (n=112; 57 active, 55 placebo) completed a 7-day food diary. Table 2 shows the average nutrient intake of the active and placebo groups. No differences were considered clinically significant, so the groups were considered equivalent. Psychometric assessment There were no statistically significant differences between the active and placebo groups at baseline on any of the measures of intelligence, verbal ability, anger, anxiety, malaise and depression (Table 3). Placebo effectiveness At the end of the trial, participants were asked to complete and sign a form recording whether they thought they had received active or placebo supplements; a total of 97 did so (Table 4). The proportions of those that guessed correctly in the active and placebo groups were very similar and did not differ from that expected by chance (<v:shape id=_x0000_i1034 style="WIDTH: 6pt; HEIGHT: 6.75pt" alt="{chi}" type="#_x0000_t75"> <v:imagedata src="file:///C:\DOCUME~1\jtrapani\LOCALS~1\Temp\msohtml1\01\clip_image003.gif" o:href="http://bjp.rcpsych.org/math/chi.gif"></v:imagedata></v:shape>2=1.26; d.f.=1, NS). DISCUSSION The experimental, placebo-controlled, double-blind methodology has demonstrated that supplementing prisoners' diets with physiological dosages of vitamins, minerals and essential fatty acids caused a reduction in antisocial behaviour to a remarkable degree. It is not advocated that nutrition is the only cause of antisocial behaviour but the difference in outcome between the active and placebo groups could not be explained by ethnic or social factors, as they were controlled for by the randomised design. If these findings are replicated, and they need to be, this nutritional approach to antisocial behaviour has the advantage that deficits in nutrition can be readily identified and remedied. Limitations Interpretation It can be argued that behaviour in institutions is untypical and this will reduce the extent to which these findings can be broadened in their interpretation. As a balance to this argument, the observed effect on behaviour is physiological and unlikely to be limited to prisons as there is no evidence that imprisonment affects the essentiality of these nutrients for human metabolism. Indeed, a greater effect could be predicted where baseline dietary intakes are worse. From experience, baseline dietary intakes among serious young offenders in the community are likely to be worse than in custody where regular meals are provided. Statistical analysis The analysis did not take account of the possibility that conducting such a project in a confined setting could influence the findings. It is likely, however, that interactions between the groups in a confined setting would weaken any observed effect because the active group could have influenced the atmosphere for the entire population. Hence, the findings could be an underestimate of the true effect size. With larger institutional studies it would be possible to test the frequencies of disciplinary offences involving two or more individuals for randomness between groups. Biochemical measures Further investigations should include assessments of nutritional status from blood before and during supplementation. Although blood analysis would have allowed correlations between behavioural and biochemical changes, we are confident from a considerable body of previous research (e.g. Blonk et al, 1990; Bunout et al, 2000) that the nutritional supplements would have raised the prisoners' vitamins, minerals and essential fatty acids by significant amounts. More recent research of violent and non-violent subjects has, for example, found omega-3 plasma essential fatty acids predicted levels of the metabolites of serotonin and dopamine taken from cerebrospinal fluid (Hibbeln et al, 1998). Findings such as these suggest that further improvements in behaviour could be achieved by providing a formulation with proportionally more omega-3 fatty acids. Clinical implications Re-assessment of risk factors If these findings are replicated, a potential implication is that the dietary requirements for good health are also supportive of social behaviour. Indeed, like humans, food has both a physiological and social component. This suggests that food is an additional means to reduce antisocial behaviour but it also may improve our understanding of established risk factors. There is a great deal of research into factors that affect the behaviour of juveniles (Smith, 1995, Rutter et al, 1998), including for instance the breakdown of families (Heiss, 1995). However, one of the social functions of families is to provide food, it would be illuminating to investigate the extent to which diets are affected by such breakdowns. Dietary education Dietary analyses of the participants' food diaries showed that the diets provided for the prisoners were close to current <st1:country-region w:st="on"><st1:place w:st="on">UK</st1:place></st1:country-region> dietary recommendations. We found, however, that some prisoners did not possess the most basic knowledge to choose a healthy diet; some had not heard of vitamins. Poor food choices by the prisoners typically resulted in lower nutrient intakes, most notably of minerals. Despite availability, a high percentage of our participants consumed on average less than the <st1:country-region w:st="on"><st1:place w:st="on">UK</st1:place></st1:country-region> reference nutrient intakes (RNI) of selenium (97%), magnesium (74%), potassium (74%), iodine (73%) and zinc (66%). Although intakes below the RNI are not necessarily evidence of inadequate intake, most micronutrients were raised significantly in the active group by supplementation, suggesting the intervention could be welcomed on health grounds alone. It should come as no surprise therefore that the institution's medical staff observed no adverse reactions to supplementation and no individuals were withdrawn as a result of supplementation. The findings do suggest, however, a need to improve dietary education as well as providing more nourishing diets. Indeed, one early study (Schauss, 1978) conducted in the community claimed that such dietary education proved more effective at reducing recidivism than conventional probation programmes employed at that time. Current dietary standards This research strongly suggests that the effect of diet on antisocial behaviour has been underestimated and more attention should be paid to offenders' diets. It should be noted, however, that the current dietary standards by which dietary adequacy are judged barely take behaviour into account. Thus, having demonstrated empirically an effect on antisocial behaviour, we are only at the start of understanding the potential of this intervention. Clinical Implications and Limitations CLINICAL IMPLICATIONS Dietary interventions should be considered when addressing antisocial behaviours. Without rigorous experimental designs, nutritional effects on antisocial behaviours may be subsumed within effects currently attributed to social risk factors. Dietary standards should be re-assessed to take account of behavioural effects. LIMITATIONS Behavioural effects may be most apparent in those consuming the poorest diets. Reductions in antisocial behaviours attributed to nutrition may be underestimated due to interactions between groups in prison. Biochemical measures were not available and will be required in any replication to explore the utilisation of nutrients and also mediating mechanisms. ACKNOWLEDGMENTS The research was conducted with the permission of the Home Office and HM Prison Service.