PADA: Yeah JD, a 14 year old kid shoots up his school in the USA. That means -- for starters -- this kid has had a rotten childhood, with bad results. And no wonder so many ISKCON kids ended up in dire consequences, they also had bad childhoods with -- often -- bad results.
This kids parents and his society were simply unable to give this kid proper guidance and shelter. And yup, there are sometimes bad results. And yup, no wonder so many people don't like PADA, we advocate for children.
Very sad all round, this kids life is ruined and so are a number of the people in his life, and similar types of devastating problems have afflicted ISKCON's kids, agreed. And yeah, a number of ISKCON parents should also be arrested for the crime of allowing so many of these evil things to happen to their own kids.
The leaders and parents did not give their children proper guidance or protection, and the results were not good. And this may be the same type thing that happened here. Yup, it is possibly connected. ys pd
AGENDAS FOR BOOK CHANGING
I received this paragraph from KrishnaStore.com. (Thanks for the heads up on this one).
You have no right what-so-ever to demand, request or suggest any alteration to his books. This is a symptom of arrogance and conceit of the worst possible type.
Please do not consider yourself a bonified devotee if you harbour such deviated thoughts or intentions. You need counselling.
Shut up, step back and get out of you un-authorised position and fake dress and leave the development of pure devotional mentality to the sincere disciples of the true Sampradaya Acharya, Srila Prabhupada who is completely above your understanding and criticism.
Leave his books alone! The world wants the original versions only!
In the Vedas and scriptures in general, correct speech is considered extremely important, and incorrect or harmful speech can generate negative karma, affecting the person spiritually and morally.
Importance of Correct Speech in Vedas:
Atharva Veda: The Atharva veda also emphasizes the importance of right speech and its karmic implications. Words that are spoken with malice, deceit or to cause harm are said to return to the speaker in the form of negative karma.
The Lie (Asatya): The lie is considered a serious violation of dharma in the Vedas. He who lies not only deceives others but also deceives himself, corrupting his own soul. Negative karma generated by lying can lead to mental turmoil, loss of peace, and even more serious consequences such as spiritual and moral difficulties.
The Power of Word and its Responsibility: As speech is a creative force, it must be used responsibly. Words can shape realities, affect relationships, and alter destinies. Misuse of this force can create karmic imbalances, which the speaker will eventually have to justify.
Brihadaranyaka Upanishad (1.3.28): Here, it is taught that "The word is Brahman. “That means that speech has the ability to manifest reality and therefore must be used with wisdom and reverence.
Truth (Satyam): Is the word I'm about to say true?
Vaitarni is a hundred Yojanas in width and when a sinner comes near the river, in an attempt to cross, it seethes and becomes overspread with smoke and flame. It is said that the sinful are hungry and thirsty, and so they drink, to fill their emptiness.
Just before the seventh month approaches, he is led into the city of Bahwapada. In this city he gets the oblation offered to him by his sons. From there he now passes to the city called Duhkhada and there is more suffering for him.
On the completion of the eleventh month he is taken into the city of Raudra where the oblations offered to him are enjoyed by him with little satisfaction. After the eleventh month the Jeeva reaches Sheetadhya, the name signifying extreme cold. It is stated that the cold there is a hundred fold insufferable than the Himalayan cold.
The Jeeva is afflicted with severe hunger and looks to all the ten directions for someone who would satiate his hunger. The Yama Kinkaras taunt by asking him if he has done any merit at all. At the end of the twelfth month the Jeeva arrives at Yama’s abode called Bahubheeti, signifying manifold fears.
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AGENDAS FOR BOOK CHANGING
I received this paragraph from KrishnaStore.com. (Thanks for the heads up on this one).
** ** ** **
Inspired by BBT's unlimited (book) changes there are many groups of "devotees" demanding their own changes to Prabhupada's books. The womens liberation people want their changes, the gay people want their changes, the women devotees who want to be gurus and sannyasis are demanding their changes and every sectarian group, they all have some issue with Prabhupada's books and want it changed in the next printing. And BBT are considering these changes. They are open to changing the books they print even more. They have no intention of ever stopping the changes to Prabhupada's books.
** ** ** **
I say to anyone that identifies as a woman, gay, sanyasis, guru, GBC, author or any other such designation, you are NOT on the spiritual platform and automatically unqualified to demand ANYTHING from Srila Prabhupada.
You have no right what-so-ever to demand, request or suggest any alteration to his books. This is a symptom of arrogance and conceit of the worst possible type.
Please do not consider yourself a bonified devotee if you harbour such deviated thoughts or intentions. You need counselling.
Shut up, step back and get out of you un-authorised position and fake dress and leave the development of pure devotional mentality to the sincere disciples of the true Sampradaya Acharya, Srila Prabhupada who is completely above your understanding and criticism.
Leave his books alone! The world wants the original versions only!
Advaita das
ACBSP
PADA: Yes, the "changing of the original books" has become a big hot potato issue, especially after the departure of Srila Prabhupada. Even Sridhara Maharaja advised the GBC to edit out the negative statements about the Gaudiya Matha, because he believes that Srila Prabhupada made a mistake including them. No wonder they made Sridhara Maharaja their "seniormost advisor on the planet."
PADA: Yes, the "changing of the original books" has become a big hot potato issue, especially after the departure of Srila Prabhupada. Even Sridhara Maharaja advised the GBC to edit out the negative statements about the Gaudiya Matha, because he believes that Srila Prabhupada made a mistake including them. No wonder they made Sridhara Maharaja their "seniormost advisor on the planet."
It just gets worse. More and more folks are editing and changing the books, or instructions of the acharyas nowadays, and demanding that some quotes be removed, altered, or "modernized." Hrdayananda for example -- giving approvals for gay marriages -- is one example of the modernization and updating ISKCON program. "Krishna West" no less.
Meanwhile the "Expanding the Bliss" Purujit people have a totally re-edited version of the Gita and they are very angry and upset that we challenged their edition. And some of the BLISS people wrote nasty notes to me when I said their edition is not authorized, and they were calling me nasty names and etc. In other words, they are doing what the GBC is doing, re-writing the books, and then insulting and attacking anyone who questions their changes.
And then Mathura Pati / Mathias sabji goes over to work with the Purujit book changers process. Of course, Mathura Pati also promotes the cheer leaders of Radhanath and Kirtanananda because "they oppose PADA."
OK notice, they cannot even find any regular Prabhupadanugas who support their advertising the cheer leaders of the worship of homosexuals and pedophiles as messiahs program, so they have to kiss the jack boots of their pedophile messiahs sabha to find opponents to PADA. Oh oh, you mean the pro-pedophile messiahs program is going to oppose PADA, so let us work with them? And that will fix everything?
Even some karmi media folks asked me, "Why do some of your opponents find themselves attracted to the homosexuals and pedophile guru's program"? Meanwhile they have no explanation for why they support the cheer leaders of pedophile guru programs, or book changing programs etc.
Now some of the women guru advocates are also clamoring for a re-do of some of the quotes from Srila Prabhupada, without even asking -- how can a conditioned soul take the sins of other conditioned souls and be diksha gurus -- male or female? In any case, much of what is going on in and around ISKCON is -- not -- following the standards and instructions of Srila Prabhupada, so changes are being made to his whole process. And changing the books is part of the overall effort to change up his instructions.
Well I am sorry to have to explain this, but changing up his instructions is causing all sorts of other problems. And ISKCON and the citizens of ISKCON are suffering many ill effects as a result. And now we have new age therapy programs in Alachua for devotees who are suffering from -- alcohol, drug and pornography addictions, or other mental distress ailments. OK, that means they are not making progress spiritually, and thus they are falling victim to these material contaminations and afflictions.
YS PD angel108b@yahoo.com
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CONTROL OF SPEECH
In the Vedas and scriptures in general, correct speech is considered extremely important, and incorrect or harmful speech can generate negative karma, affecting the person spiritually and morally.
Importance of Correct Speech in Vedas:
Rig Veda: In the Rig Veda, the speech (Vāk) is revered as a divine force. It is said to be the manifestation of Saraswati, the goddess of wisdom, speech and knowledge. Correct speech, therefore, is seen as a form of worship, an expression of truth (Satya) that is to be maintained with purity.
Yajur Veda: This Veda teaches that speech should be used with great discernment. The spoken word has the power to create or destroy, and therefore must be used to promote Truth. Speaking the truth (Satyam Vada) is one of the recommended fundamental principles.
Atharva Veda: The Atharva veda also emphasizes the importance of right speech and its karmic implications. Words that are spoken with malice, deceit or to cause harm are said to return to the speaker in the form of negative karma.
Negative Karma For Wrong Speech:
Action and Reaction (Karma): In the Vedic and later texts such as the Bhagavad Gita and Upanishads, the concept of karma is central. Wrong speech – whether lying, slandering, or harmful – generates negative karma. This karma can manifest as suffering in present or future lives, affecting the speaker in ways that reflect the nature of his words.
The Lie (Asatya): The lie is considered a serious violation of dharma in the Vedas. He who lies not only deceives others but also deceives himself, corrupting his own soul. Negative karma generated by lying can lead to mental turmoil, loss of peace, and even more serious consequences such as spiritual and moral difficulties.
Harmful Words (Parushya): Speaking harshly or in a way that causes pain to others, even if the words are true, is also a source of negative karma. The Vedas recommend using kind and compassionate words, even when expressing difficult truths. Speech that causes suffering to others returns to the speaker in a harmful way.
The Power of Word and its Responsibility: As speech is a creative force, it must be used responsibly. Words can shape realities, affect relationships, and alter destinies. Misuse of this force can create karmic imbalances, which the speaker will eventually have to justify.
In the Vedas, correct speech is a crucial aspect of the spiritual and ethical path. She must always be true, fair and compassionate. Negative karma generated by inaccurate or hurtful speech is a reminder of the importance of maintaining purity not only in actions but also in words. The practice of right speech (Satya Vāk) is, therefore, a way of cultivating virtue and avoiding the accumulation of negative karma.
Vāk: The Deity of Speech.
In the Vedas, the speech (Vāk) is personified as a powerful deity. She's not only a medium of communication, but a creative force. The sages (Rishis) who composed Vedic hymns are believed to have been inspired directly from Vāk, who revealed to them the secrets of the universe.
Rig Veda (10.125): In the famous Vāk hymn, the goddess of speech declares: "I am the speech that permeates all beings." Anyone who knows me knows the power of the holy and the unholy. "This verse emphasizes that correct speech is an expression of the divine, and that true and righteous words are a form of spiritual connection.
The Creative Force of Words.
In the Vedic texts and the Upanishads, the word is seen as a creative force. Through speech, thought manifests itself in the material world, making word a powerful tool that can both create and destroy.
Brihadaranyaka Upanishad (1.3.28): Here, it is taught that "The word is Brahman. “That means that speech has the ability to manifest reality and therefore must be used with wisdom and reverence.
Satyam Vada, Dharmam Chara
In Taittiriya Upanishad (1.11.1), students are instructed with the precept: “Satyam Vada, Dharmam Chara” – “Speak the truth, follow the path of righteousness. "This instruction emphasizes that speaking the truth is one of the highest duties. Speech should always reflect the truth and should be in line with dharma (morality and duty).
Karma and Speaking: Negative Consequences
In the Vedas and later literature, such as Manusmriti and Mahabharata, there are teachings of negative karma that results from inaccurate or hurtful speech.
Manusmriti (4.138): “He who speaks without thinking of consequences, without truth or justice, not only harms others but also destroys his own well-being. "This verse highlights that the misuse of words can lead to serious consequences for both the person speaking and those affected by their words.
Three Filters for Speech: Truth, Necessity and Kindness.
The Vedic tradition teaches that, before speaking, a person should consider three aspects:
Truth (Satyam): Is the word I'm about to say true?
Need (Priyam): Is it necessary to say this? Does the word have a constructive or useful purpose?
Kindness (Hitam): Is the word gentle and said with good intentions?
This approach is aimed at preventing unnecessary, harmful, or false words from being uttered, thereby protecting both the speaker and the listener from negative karmic consequences.
Examples and Tales of Warning
There are many stories and examples in scripture that illustrate the consequences of improper use of speech:
Shakuni's Tale in the Mahabharata: Shakuni, with his misleading speech, incites Kurukshetra's war by manipulating the Kauravas. His poisoned words cause the ruin of several dynasties, including his own, illustrating the destructive power of malicious speech.
The Curse of Durvasa: The wise Durvasa, known for his cranky temper, once cursed a king for a minor offense. His hasty speech brought disgrace to the kingdom, demonstrating how thoughtless words, even from a wise man, can have devastating consequences.
Purification of Speech : Sadhana
In spiritual practice (Sadhana) purification of speech is essential. Mantras, meditation in silence (Mauna), and the practice of speaking the truth are ways to discipline speech.
Japa (Repetition of Mantras): Repeating sacred mantras is a way to purify speech and align the mind with the Divine.
Mauna (Silence): The practice of silence, observed by many sages, is a form of introspection and control of speech. She helps develop the power of discernment about what should and shouldn't be said.
In the Vedas and Hindu scriptures, speech is considered a powerful tool that can build or destroy, heal or wound. Correct speech is a pillar of dharma, and improper use of speech breeds negative karma, which can have lasting consequences. The wisdom of the Vedas teaches us to speak truth, in a gentle and necessary manner, and to recognize the power our words have in creating our destiny and the well-being of everyone around us.
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GARUDA PURANA DESCRIBES HELL
Vaitarni River signifies a river of misery.
========
GARUDA PURANA DESCRIBES HELL
Vaitarni River signifies a river of misery.
The liquid flowing in this river is mixed with blood, pus, excrement and urine. Dangerous reptile and amphibian creatures reside in this river. The Jeeva has to bear the punishment for the sins committed by floating in it, flowing with it and suffering various torments from those animals.
This river falls on the path leading to the Southern Gate of the city of Yama. It is also mentioned that only those who have lived a sinful life will come via the southern gate. It is this river Vaitarni which inspired Greek Philosophers to add Styx River in their Greek Philosophy.
Vaitarni is a hundred Yojanas in width and when a sinner comes near the river, in an attempt to cross, it seethes and becomes overspread with smoke and flame. It is said that the sinful are hungry and thirsty, and so they drink, to fill their emptiness.
For those that fall into Vaitarni, there is no rescue. The whirlpools in this river take the fallen into a lower region. It is mentioned in many scriptures that those who do not tread the path of righteousness and indulge in immoral acts, after their death they will have to take a dip in the Vaitarni River on the way to Yamaloka.
The mention of this river in Garuda Purana is enough for anyone who is reading that to keep away from all sinful activities, and that alone is the motive behind mention of this disgusting river.
For those who were liberal in giving charity and being kind would earn merit sufficient to be able to cross the river. The Yama Kinkara asks the Jeeva if he has performed goudaan, giving away a cow in charity, he would be ferried across the river by the way of the cow whose tail this Jeeva will hold.
The Jeeva is at his wits’ end for he has acquired no merit at all. The river appears to be seething and the sinners helplessly sink into it with howls and screams. But the Yama Kinkaras impale the sinner’s lips with a skewer and lift him to carry him across the river like a fish upon a hook.
Just before the seventh month approaches, he is led into the city of Bahwapada. In this city he gets the oblation offered to him by his sons. From there he now passes to the city called Duhkhada and there is more suffering for him.
At the end of the ninth month he is led into the city called Naanakranda. The name of the city signifies the howls, wails and laments of multiple types. The akrandana or the helpless anguished wails terrify his faint heart; he screams in great fear and wretchedness. Then he is taken to the city named Sutapabhava, the name signifying great heat and suffering. Even after getting the oblations for his tenth month he is not happy or satisfied.
On the completion of the eleventh month he is taken into the city of Raudra where the oblations offered to him are enjoyed by him with little satisfaction. After the eleventh month the Jeeva reaches Sheetadhya, the name signifying extreme cold. It is stated that the cold there is a hundred fold insufferable than the Himalayan cold.
The Jeeva is afflicted with severe hunger and looks to all the ten directions for someone who would satiate his hunger. The Yama Kinkaras taunt by asking him if he has done any merit at all. At the end of the twelfth month the Jeeva arrives at Yama’s abode called Bahubheeti, signifying manifold fears.
The Indians are not cow worshippers as others wrongly interpret it, but the Indians are gratitudeful to the species of cow for supplying milk to the human babies and the sentiment is so fine that simply for supplying milk the cow is accepted as one of the seven mothers. That is… pic.twitter.com/D85M4UQHyV
— Vrindavan Chandrodaya Mandir (@VCMVrindavan) September 6, 2024
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