Thank you mythoughts123. I'm glad we had a free and frank dsicussion. I appreciate your novel ideas. Thank you.
Bye.

GIRLS TO EXPOSE THEIR BREASTS
. Nadars were originally a ruling caste, descendants of the Pandyan royal family. They were brave, intelligent and industrious. But, unfortunately, when the fierce Brahmins invaded South India in the eighth century, Nadars were defeated by a cunning strategy with the help of Kshatriya fighters brought from Rajasthan. Nadars were outnumbered by these marauding Brahmins and Kshatriyas and Nadars had to surrender and were made prisoners of war. Nadars were forced to do menial work. As a form of punishment, Nadars were forced to climb palmyra trees to get toddy and jaggery for Brahmins. The law was extremely cruel toward Nadars . Nadars were subject to death penalty for offenses like refusal to climb Palmyra trees, entering public places, wearing ornaments using slippers and wearing dress. Capital punishment took the forms of being trampled to death under an elephant, being blown from the mouth of cannon, by hanging which lasted three days (citravadham) and by mutilation. Accordingly, Nadars were not allowed to wear fine clothes, live in tiled houses, use metal utensils, wear gold or silver ornaments, wear slippers, use umbrellas and use tanks and wells. Nadars were declared outcastes by the ruling Brahmin clique, and all public roads, lanes and village markets were forbidden, and any Nadar polluting these places or not standing 32 feet from a Brahmin (unapproachability) would be cut to pieces immediately. But the most horrible atrocity of the Brahmins was to force young girls and women not to cover their breasts. , Nadar women had to go half naked, exposing their breasts. Just imagine teenage girls going topless, to satisfy the sadistic- sex mania of Brahmins.
When missionaries came to India, they were horrified to see the sufferings and agony of Nadar caste. Schools and colleges were opened. Young Nadar girls were asked to cover their naked breasts by giving them jackets and blouses. . This aroused the fury of higher castes. Whenever they saw Nadar women wearing jackets to cover their breasts, higher caste rowdies would tear the jackets in public places. This led to a violent agitation. Many Nadar houses were burnt and thousands were murdered in cold blood. Government of the Maharajah and Police supported the higher castes. Nadars became helpless and hundreds of those who protected their wives and daughters from the assaults of higher caste rowdies were beaten and arrested. Missionaries appealed to British Government. They sent a clay model of a Nadar girl exposing her breasts without a jacket to the ruling Queen Victoria, England. She was shocked. She at once issued orders from London to the British government in India to allow Nadar women to wear jackets to cover their breasts. So by a Royal proclamation of July 26, 1859 Nadar women (both Hindus and Christians) were given full freedom to wear blouses and jackets.

###Krishna And Christ###
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A few words about the life of Krishna. There is a great deal of similarity between the lives of Krishna and Jesus. A discussion is going on as to which borrowed of the other. There was the tyrannical king in both places. Both were born in a manger. The parents were bound in both cases. Both were saved by angels. In both cases all the boys born in that year were killed. The childhood is the same. ... Again, in the end, both were killed. Krishna was killed by accident; he took the man who killed him to heaven. Christ was killed, and blessed the robber and took him to heaven.

###Krishna And Christ###
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Krishna talks of himself as God, as Christ does. He sees the Deity in himself. And he says, "None can go a day out of my path. All have to come to me. Whosoever wants to worship in whatsoever form, I give him faith in that form, and through that I meet him. ..."(Gita, IV. 12.)

###Krishna And Christ###
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There are a great many similarities in of the New Testament and the Gita. The human thought goes the same way. ... I will find you the answer in the words of Krishna himself: "Whenever virtue subsides and irreligion prevails, I come down. Again and again I come. Therefore, whenever thou seest a great soul struggling to uplift mankind, know that I am come, and worship. ..."(Ibid. IV. 8;X. 41.)

###Krishna And Christ###
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At the same time, if he comes as Jesus or as Buddha, why is there so much schism? The preachings must be followed! A Hindu devotee would say: It is God himself who became Christ and Krishna and Buddha and all these [great teachers]. A Hindu philosopher would say: These are the great souls; they are already free.

The Sources Of Thoughts

Sometimes the thoughts you think are not your own. Your individual awareness may have inadvertently been pulled into an area of the mind that someone else is aware in. So, unintentionally you may be reading someone else's thoughts as your own, and if they are of a nature that you do not approve, it is possible that you may be disappointed in yourself. Keen discernment must always be employed by the aspirant on the path in order to decipher which is which. This is difficult, but you should always question thoughts that just pop into your head to find out whether they are, in fact, your own or those of another.

A general outline that you can follow in deciphering your personal thoughts from those of another is this. As soon as you begin to question your thinking with this in mind, if the thoughts are yours, you will continue thinking in the same way after the questioning has subsided. However, if they are those of another, through the simple act of questioning whether they are or not, you have removed awareness from the area of mind they are vibrating in. Then when the questioning has subsided, you will forget that trend of thought and go on with one of your own. Their thoughts will fade from your memory in a similar way dreams do when you awaken in the morning.
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This is by no means an inference that you should every minute of the day question your thinking as I have just described. For, more than often, with people whom we love as well as with other friends and acquaintances, you would want to be always drifting into the areas of mind they are in, and they with you. It is only on rare occasions that thoughts of an uncomely nature, of an instinctive nature, especially sexual, may militate against your sadhana. My advice is rather than blame yourself, first question to see if such fantasies are actually your own. Mass hysteria and fear of a national or global disaster can also be picked up by the sensitive individual, sometimes unknowingly. Along the same lines, we should be alert to this.

There is a Saivite hermit, the venerable Markanduswami, living in a humble mud hut in Sri Lanka. He is very old, and was for many years a disciple of Jnanaguru Yogaswami. In fact, his every utterance is a quote from his guru. One afternoon at his hut he described Yogaswami's approach to dealing with thought during meditation. He said, "Yogaswami said, 'Realize Self by self. You want to read this book, that book and all these books. The Book of Infinite Knowledge is here (pointing to his chest). You'd better open your own book.' The prescription he gave me to open that book is this: 'When you are in meditation, you watch the mind. Here and there the mind is hopping. One, two, three,??a hundred. In a few seconds the mind goes to a hundred places. Let him be. You also watch very carefully. Here and there this mind is running. Don't forget Self for a second. Let him go anywhere, but if he goes to a hundred places, you must follow him to a hundred places. You must not miss even a single one. Follow him and note, He is going here. Now he is going there.' You must not miss even a single one. That is the prescription Satguru Yogaswami gave me to open this inner book. He said, 'Watch very attentively and learn to pick up things coming from within. Those messages are very valuable. You can't value them. Realize Self by self and open this inner book. Why don't you open your own book? Why don't you make use of it? Why don't you open your own book? What an easy path I am prescribing for you!' "

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What Is Sin? How Can We Atone for It?

Sin is the intentional transgression of divine law. There is no inherent or "original" sin. Neither is there mortal sin by which the soul is forever lost. Through sadhana, worship and austerities, sins can be atoned for. Aum.

Bhashya
What men term sin, the wise call ignorance. Man's true nature is not sullied by sin. Sin is related only to the lower, instinctive-intellectual nature as a transgression of dharma. Still, sin is real and to be avoided, for our wrongful actions return to us as sorrow through the law of karma. Sin is terminable, and its effects may be compensated for by penance, or prayashchitta, and good deeds which settle the karmic debt. The young soul, less in tune with his soul nature, is inclined toward sin; the old soul seldom transgresses divine law. Sins are the crippling distortions of intellect bound in emotion. When we sin, we take the energy and distort it to our instinctive favor. When we are unjust and mean, hateful and holding resentments year after year and no one but ourselves knows of our intrigue and corruption, we suffer. As the soul evolves, it eventually feels the great burden of faults and misdeeds and wishes to atone. Penance is performed, and the soul seeks absolution from society and beseeches God's exonerating grace. The Vedas say, "Loose me from my sin as from a bond that binds me. May my life swell the stream of your river of Right." Aum Namah Sivaya.

I like the tone of Vedasforall who is the new avatar of Adick Maharishi. Tell me something;
What is Vedic Dharma "as a transgression of dharma"?

My mind wants to jump rom this web page to another. But there are other vicious souls "controlling " my soul in the realm of the souls, Why does that happen? Why can't my mind be trained to get released from this neverending bond? The neverending blog?

After 2500 years of discussions, the hindu Brahmin scholars were not able to bring out a cohesive theory for their own faith. They change theories to fit each debate and these different theories confuse their own people.
Now, the lines "Sin is the intentional transgression of divine law. There is no inherent or "original" sin" is just something brought up just to oppose the Christian view. In actuality the first line is a reflection of Judaic law. But is it really how it is in Hindusim? No. In Hinduism, the bad action, does not have to be intentional. It does not even matter whether bad outcome occured from good intentions. All that matters is an outcome that goes againt the set rules as prescribed by Aryan Brahminic patriarchs. For example, in Purana, a low caste boy studied Vedas, it became sin (for which gods have to kill him) or in the modern age, a motor accident death can be a "bad karma" for the person who caused it, whether intentional or not. To say, that this Karma will go away with penance, is a philosphy borrowed from Christians. These people talk much, but when you analyze what is behind their faith, you see the wizard of Oz - just an ancient skeleton robbed in borrowed monotheistic attire, with the screen flashing philsophic mumbljumbo borrowed from other religions. _ "look at the screen"! Don't look at the skeleton! "

soul seeks absolution from society and beseeches God's exonerating grace

EXONERATING GRACE/ EXONERATING GRACE? SO YOU DECIDED TO ADD YOUR SOUL TRANSMIGRATION TO THE ONE GOD'S FORGIVENESS THROUGH GRACE? HILLARIOUS!!

The Kuthandavar-Aravan festival is an enactment of a legend from the ancient Indian epic, the Mahabharata. According to the epic, Prince Aravan had to be sacrificed by the Pandavas to win the war against the Kauravas. Aravan asked to get married and enjoy sexual bliss on his last night. To fulfil this wish, Krishna took on a female form, married Aravan and became a widow
India???s transgender community believes Krishna???s female avatar was its first ancestor. ???The festival gives the transgender community acceptability in its own eyes. It feels there is a background to its lives and that its members are not plain queer,??? says Kumaramangalam.
On the last night of the festival, the eunuchs get married to the Aravan idol. The temple priest ties a matrimonial thread ??? called a thali ??? around the neck of all the brides, to the beat of marriage music and the chanting of mantras.
Then, as per legend, they consummate the marriage. ???Sex has a religious sanction that night. Everybody does it ??? either with their own partners or someone they pick up at the festival,??? says Prakriti???s Kumaramangalam. Given the housing space crunch in Koovagam, the sprawling paddy fields come handy. ???The fields are full of copulating couples at night,??? says Kumaramangalam.
The free sex at the festival has begun attracting a lot of outsiders in recent years. ???Ten per cent people attending the festival are outsiders. They come looking for easy fun,??? says Kumaramangalam.HIV thrives in these high-risk settings. ???There is intense multi-partner homosexual activity and low usage of condoms. There is also a risk of the infection spreading to the general population,??? says Kumaramangalam.
In the last few years, NGOs have begun setting up safe-sex stalls and mobile clinics for distributing condoms and organising awareness programmes. ???Even the cultural programmes and Miss Koovagam competitions we organise have the HIV issue weaved into them,??? says ARM???s Mathew.
On the last day of the festival, the morning after the wedding revelry, an image of Aravan is paraded around the village and then destroyed. The now-widowed eunuchs break their thalis and bangles and don white saris. The mourning is marked by dramatic wailing and chest beating.
The mourning seems more than symbolic. It ends the transgender community???s brief escape from real life.

Return to me, thou still-returning Agni, with life, with
lustre, progeny, and treasure,
With profit, wisdom, riches, and abundance.
8 A hundred, Agni Angiras! be thy ways, a thousand thy
returns.
With increment of increase bring thou back to us what we
have lost. Again bring hitherward our wealth.
9 Return again with nourishment; Agni, again with food and
life. Again preserve us from distress.
10 Agni, return with store of wealth. Swell with thine overflowing
stream that feedeth all on every side.
11 I brought thee: thou hast entered in. Stand stedfast and
immovable

Agni the fire will take away all your bonds at the end.