Bible verse by verse

[_Quasimodo]

It seems to me that this is best moved to a thread of its own... While I can certainly see some good things here, I also note wrong teaching. There is no reincarnation. People have but one opportunity to live a righteous life.

Nah, I'm doing this to add a little balance to your endless posts. I'm thinking of either Herodotus or Gibran's 'The Prophet' next.

I'm glad you're reading a little. Maybe you can find a way to do a little soul searching and stop being so 'holier-than-thou'.

[_LittleNipper]

It seems to me that this is best moved to a thread of its own... While I can certainly see some good things here, I also note wrong teaching. There is no reincarnation. People have but one opportunity to live a righteous life.

Nah, I'm doing this to add a little balance to your endless posts. I'm thinking of either Herodotus or Gibran's 'The Prophet' next.

I'm glad you're reading a little. Maybe you can find a way to do a little soul searching and stop being so 'holier-than-thou'.

Perhaps you need to pull the plank out of your own eye...

[_Quasimodo]

I'm glad you're reading a little. Maybe you can find a way to do a little soul searching and stop being so 'holier-than-thou'.

Perhaps you need to pull the plank out of your own eye...

I'm not the one claiming a personal knowledge of God. That would be you. If I do have a plank (beam) in my eye, it is not related to our conversations.

I'm starting to see that none of this is sinking in with you, so...

[_Quasimodo]

10. MANIFESTATION OF THE ABSOLUTE

The Supreme Lord said: O Arjun, listen once again to My supreme word that I shall speak to you, who are very dear to Me, for your welfare. (10.01)

God is the origin of everything

Neither the celestial controllers (Devas), nor the great sages know My origin, because I am the origin of all Devas and great sages also. (10.02) One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals and becomes liberated from the bondage of Karm. (10.03) Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness, nonviolence, calmness, contentment, austerity, charity, fame, ill fame --- these diverse qualities in human beings arise from Me alone. (10.04-05) The seven great sages, four Sanakas, and fourteen Manus from whom all the creatures of the world were born, originated from My potential energy. (10.06)

One who truly understands My manifestations and yogic powers, is united with Me by unswerving devotion. There is no doubt about it. (10.07) I am the origin of all. Everything emanates from Me. Understanding this, the wise adore Me with love and devotion (10.08), remaining ever content and delighted. Their minds remain absorbed in Me and their lives surrendered unto Me. They always enlighten each other by talking about Me. (10.09)

God gives knowledge to His devotees

I give knowledge and understanding of metaphysical science --- to those who are ever united with Me and lovingly adore Me --- by which they come to Me. (10.10) I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11) Arjun said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Divine Being, the primal God, the unborn, and the omnipresent. All sages have thus acclaimed You. The divine sage Naarad, Asit, Deval, Vyaas, and You Yourself tell me that. (10.12-13)

Nobody can know the real nature of Reality

O Krishn, I believe all that You have told me to be true. O Lord, neither the celestial controllers (Devas) nor the demons fully understand Your real nature. (See also 4.06) (10.14) O Creator and Lord of all beings, God of all celestial rulers (Devas), Supreme person, and Lord of the universe, You alone know Yourself by Yourself. (10.15) Therefore, You alone are able to fully describe Your own divine glories --- the manifestations --- by which You exist pervading all the universes. (10.16) How may I know You, O Lord, by constant contemplation? In what form of manifestation am I to think of You, O Lord? (10.17) O Lord, explain to me again, in detail, Your yogic power and glory, because I am not satiated by hearing Your nectar-like words. (10.18)

Everything is a manifestation of the Absolute

The Supreme Lord said: O Arjun, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19) O Arjun, I am the Spirit (Atma) abiding in the inner psyche of all beings. I am also the beginning, the middle, and the end of all beings. (10.20) I am the sustainer, I am the radiant sun among the luminaries, I am the supernatural controllers of wind, I am the moon among the stars. (10.21) I am the Vedas, I am the celestial rulers (Devas), I am the mind among the senses, I am the consciousness in living beings. (10.22) I am Lord Shiva, I am the god of wealth, I am the god of fire, and the mountains. (10.23) I am the priest and the army general of the celestial controllers, O Arjun. I am the ocean among the bodies of water. (10.24) I am sage Bhrigu among the great sages; I am the monosyllable cosmic sound, AUM, among the words; I am the silent repetition of mantra (Japa) among the spiritual disciplines (Yajn); and I am the Himalaya among the mountains. (10.25)

A brief description of divine manifestations

I am the holy fig tree among the trees, Naarad among the sages, and all other celestial rulers. (10.26) Know Me as the celestial animals among the animals, and the King among men. I am the thunderbolt among weapons, and I am Cupid for procreation. (10.27-28) I am the water god and the manes. I am the controller of death. I was that great devotee of Mine, Prahlaad. I am the time or death among the healers, lion among the beasts, and the king of birds among birds. (10.29-30) I am the wind among the purifiers, and Lord Raam among the warriors. I am the crocodile among the fishes, and the holy Gangaa river among the rivers. (10.31)

I am the beginning, the middle, and the end of all creation, O Arjun. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32) I am the letter "A" among the alphabets. I am the dual compound among the compound words. I am the endless time. I am the sustainer of all, and have faces on all sides (or I am omniscient). (10.33) I am the all-devouring death and also the origin of future beings. I am the seven goddesses (Devis) or guardian angels presiding over the seven qualities --- fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34) I am Brihatsaam among the Vedic hymns. I am Gaayatri mantra among the Vedic mantras. I am November-December among the months, I am the spring among the seasons. (10.35) I am gambling of the cheats, splendor of the splendid, victory of the victorious, resolution of the resolute, and goodness of the good. (10.36)

I am Vaasudev among the Vrishni family, Arjun among the Paandavs, Vyaas among the sages, and Ushanaa among the poets. (10.37) I am the power of rulers, the statesmanship of the seekers of victory, I am silence among the secrets, and the Self-knowledge of the knowledgeable. (10.38) I am the origin or seed of all beings, O Arjun. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39)

The manifest creation is a very small fraction of the Absolute

There is no end of My divine manifestations, O Arjun. This is only a brief description by Me of the extent of My divine manifestations. (10.40) Whatever is endowed with glory, brilliance, and power --- know that to be a manifestation of a very small fraction of My splendor. (10.41) What is the need for this detailed knowledge, O Arjun? I continually support the entire universe by a small fraction of My divine power (YogMaya). (10.42)

11. VISION OF THE COSMIC FORM


Arjun said: My illusion is dispelled by the profound words of wisdom You spoke out of compassion for me about the supreme secret of Eternal Being (Brahm). (11.01) O Krishn, I have heard from You in detail about the origin and dissolution of beings and Your immutable glory. (11.02)

The vision of God is the ultimate aim of a seeker

O Lord, You are as You have said, yet I wish to see Your divine cosmic form, O Supreme Being. (11.03) O Lord, if You think it is possible for me to see Your universal form, then, O Lord of the yogis, show me Your transcendental form. (11.04) The Supreme Lord said: O Arjun, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. Behold all the celestial beings and many wonders never seen before. Also behold the entire creation --- animate, inanimate, and whatever else you would like to see --- all at one place in My body. (11.05-07) But you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08)

Lord Krishn shows His cosmic form to Arjun

Sanjay said: O King, having said this, Lord Krishn, the great Lord of the mystic power of yog, revealed His supreme majestic form to Arjun. (11.09) Arjun saw the Universal Form of the Lord with many mouths and eyes and many visions of marvelous visions with numerous divine ornaments, holding many divine weapons, wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders --- the limitless God with faces on all sides. (11.10-11) If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12) Arjun saw the entire universe, divided in many ways, but standing as (all in) One (and One in all) in the transcendental body of Krishn, the Lord of celestial rulers (Devas). (See also 13.16, and 18.20) (11.13)

One may not be prepared, or qualified, to see God

(Upon seeing the cosmic form of the Lord) Arjun was filled with wonder; and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14) Arjun said: O Lord, I see in Your body all supernatural controllers (Devas) and multitudes of beings, all sages, celestial serpents, Lord Shiva, as well as Lord Brahmaa seated on the lotus. (11.15) O Lord of the universe, I see You everywhere with infinite forms, with many arms, stomachs, faces, and eyes. O Universal Form, I see neither your beginning nor the middle nor the end. (11.16) I see You with Your crown, club, discus, and a mass of radiance, difficult to behold; shining all around like the immeasurable brilliance of the sun and the blazing fire. (11.17)

I believe You are the Supreme Being (ParBrahm) to be realized. You are the ultimate resort of the universe. You are the Eternal Being (Brahm, Atma, Spirit) and protector of the eternal order (Dharm). (11.18) I see You with infinite power, without beginning, middle, or end; with many arms; with the sun and the moon as Your eyes; with Your mouth as a blazing fire scorching all the universe with Your radiance. (11.19) O Lord, the entire space between heaven and earth in all directions is pervaded by You. Seeing Your marvelous and terrible form, the three worlds (Lokas) are trembling with fear. (11.20) Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and glories in fear. A multitude of perfected beings hail and adore You with abundant praises. (11.21) All the celestial beings amazingly gaze at You. Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks; the worlds are trembling with fear, and so do I, O mighty Lord. (11.22-23)

Arjun is frightened to see the Cosmic form

Seeing Your effulgent and colorful form touching the sky; Your mouth wide open and large shining eyes; I am frightened and find neither peace nor courage, O Krishn. (11.24) Seeing Your mouths with fearful tusks, glowing like fires of cosmic dissolution, I lose my sense of direction and find no comfort. Have mercy on me, O Lord of celestial rulers (Devas), refuge of the universe! (11.25) All my cousin brothers, along with the hosts of other kings and warriors of the other side, together with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible tusks. Some are seen caught in between the tusks with their heads crushed. (11.26-27) These warriors of the mortal world are entering Your blazing mouths as many torrents of the rivers enter into the ocean. (11.28) All these people are rapidly rushing into Your mouths for destruction as moths rush with great speed into the blazing flame for destruction. (11.29) You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is filling the entire universe with effulgence and burning it, O Krishn. (11.30) Tell me who You are in such a fierce form? My salutations to You, O best of all celestial rulers (Devas), be merciful! I wish to understand You, O primal Being, because I do not know Your mission. (11.31)

We are only a divine instrument

The Supreme Lord said: I am death, the mighty destroyer of the world. I have come here to destroy all these people. Even without your participation in the war, all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32) Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. All these warriors have already been destroyed by Me. You are only My instrument, O Arjun. (11.33) Kill all these great warriors who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle; therefore, fight! (11.34)

Arjun’s prayers to the Cosmic form

Sanjay said: Having heard these words of Krishn, the crowned Arjun, trembling with folded hands, prostrated with fear and spoke to Krishn in a choked voice. (11.35) Arjun said: Rightly, O Krishn, the world delights and rejoices in glorifying You. Terrified demons flee in all directions. The hosts of perfected ones (Siddhas) bow to You in adoration. (11.36) Why should they not --- O great soul --- bow to You, the original creator who is even greater than Brahmaa, the creator of material worlds? O infinite Lord, O God of all celestial rulers (Devas), O abode of the universe, You are both Sat (Eternal) and Asat (Temporal), and the Supreme Being (ParBrahm) that is beyond both Sat and Asat. (See also 9.19, and 13.12) (11.37)

You are the primal God, the most ancient Person. You are the ultimate resort of all the universe. You are the knower, the object of knowledge, and the supreme abode. The entire universe is pervaded by You, O Lord of the infinite form. (11.38) You are the controller of death, the fire, the wind, the water god, the moon god, and Brahmaa, the creator, as well as the father of Brahmaa. Salutations to You a thousand times, and again and again salutations to You. (11.39) My salutations to You from front and from behind. O Lord, my obeisances to You from all sides. You are infinite valor and the boundless might. You pervade everything, and therefore You are everywhere and in everything. (11.40)

Considering You merely as a friend, and not knowing Your greatness, I have inadvertently addressed You as O Krishn, O Yaadav, O friend, etc., merely out of affection or carelessness. (11.41) In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or at meals; when alone or in front of others, O Krishn, the immeasurable One, I implore You for forgiveness. (11.42) You are the father of this animate and inanimate world, and the greatest Guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You, O Being of incomparable glory? (11.43)

Therefore, O adorable Lord, I seek Your mercy by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O Lord. (11.44) I am delighted by beholding that which has never been seen before, and yet my mind is tormented with fear. Therefore, O God of celestial rulers (Devas), the refuge of the universe, have mercy on me and show me that (four-armed) form. (11.45)

One may see God in any form of one's choice

I wish to see You with a crown, holding mace and discus in Your hand. Therefore, O Lord, with thousand arms and universal form, please appear in the four-armed form. (11.46) The Supreme Lord said: O Arjun, being pleased with you I have shown you --- through My own yogic powers --- this particular, supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by anyone other than you. (11.47) O Arjun, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severe austerities, can I be seen in this cosmic form by anyone other than you in this human world. (11.48)

Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49) Sanjay said: After speaking like this to Arjun, Krishn revealed His (four-armed) form. And then assuming His pleasant human form, Lord Krishn, the Great One, consoled Arjun who was terrified. (11.50) Arjun said: O Krishn, seeing this lovely human form of Yours, I have now become tranquil and I am normal again. (11.51)

God can be seen by devotional love

The Supreme Lord said: This (four-armed) form of Mine that you have seen is very difficult, indeed, to see. Even celestial controllers (Devas) are ever longing to see this form. (11.52) This (four-armed) form of Mine that you have just seen cannot be seen even by study of the Vedas, or by austerity, or by acts of charity, or by the performance of rituals. (11.53)

However, through single-minded devotion alone, I can be seen in this form, can be known in essence, and also can be reached, O Arjun. (11.54) One who does all works for Me, and to whom I am the supreme goal; who is my devotee, who has no attachment, and is free from enmity towards any being --- attains Me, O Arjun. (See also 8.22) (11.55)

[Guest]

Leviticus 18:1-30 Then the Lord said to Moses to give instructions to the people of Israel. Never act like the Egyptians (where the Israelites came) or like the Canaanites (where the Israelites are going). Never imitate their lifestyles. Obey all God's regulations and be careful to obey God's decrees. If they obey God's decrees and regulations, they will find a pleasant life through them.

Never have sexual relations with a close relative. Never violate your father by having sexual relations with your mother. She is your mother; you must not have sexual relations with her. Never have sexual relations with any of your father’s wives, for this would violate your father. Do not have sexual relations with your sister or half sister, whether she is your father’s daughter or your mother’s daughter, whether she was born into your household or adopted. Do not have sexual relations with your granddaughter, whether she is your son’s daughter or your daughter’s daughter, for this would violate yourself. Do not have sexual relations with your stepsister, the daughter of any of your father’s wives, for she is your sister. Do not have sexual relations with an aunt, for she is your father or mother's close relative. Do not violate your uncle, your father’s brother, by having sexual relations with his wife, for she is your aunt. Do not have sexual relations with your daughter-in-law; she is your son’s wife, so you must not have sexual relations with her. Do not have sexual relations with your brother’s wife, for this would violate your brother. Do not have sexual relations with both a woman and her daughter. And do not take her granddaughter, whether her son’s daughter or her daughter’s daughter, and have sexual relations with her. They are close relatives, and this would be a wicked act. While your wife is living, do not marry her sister and have sexual relations with her, for they would be rivals. Do not have sexual relations with a woman during her period of menstrual impurity. Do not defile yourself by having sexual intercourse with your neighbor’s wife. Do not permit any of your children to be offered as a sacrifice to Molech, for you must not bring shame on the name of your God the Lord.

Do not practice homosexuality, having sex with another man as with a woman. It is a detestable sin. A man must not defile himself by having sex with an animal. And a woman must not offer herself to a male animal to have intercourse with it. This is a perverse act. Do not defile yourselves in any of these ways, for the people GOD is driving out have defiled themselves in all these ways. Because the entire land has become defiled by them, God is punishing the people who live there --- the land will vomit them out. Israel must obey all God's decrees and regulations. They must not commit any of these detestable sins. This applies both to native-born Israelites and visitung foreigners. Do not defile the land and give it a reason to vomit you out, as it will vomit out the people who live there now.


Young's Literal Translation (YLT)

1 And Jehovah speaketh unto Moses, saying,

2 `Speak unto the sons of Israel, and thou hast said unto them, I [am] Jehovah your God;

3 according to the work of the land of Egypt in which ye have dwelt ye do not, and according to the work of the land of Canaan whither I am bringing you in, ye do not, and in their statutes ye walk not.

4 `My judgments ye do, and My statutes ye keep, to walk in them; I [am] Jehovah your God;

5 and ye have kept My statutes and My judgments which man doth and liveth in them; I [am] Jehovah.

6 `None of you unto any relation of his flesh doth draw near to uncover nakedness; I [am] Jehovah.

7 `The nakedness of thy father and the nakedness of thy mother thou dost not uncover, she [is] thy mother; thou dost not uncover her nakedness.

8 `The nakedness of the wife of thy father thou dost not uncover; it [is] the nakedness of thy father.

9 `The nakedness of thy sister, daughter of thy father, or daughter of thy mother, born at home or born without; thou dost not uncover their nakedness.

10 `The nakedness of thy son's daughter, or of thy daughter's daughter: thou dost not uncover their nakedness; for theirs [is] thy nakedness.

11 `The nakedness of a daughter of thy father's wife, begotten of thy father, she [is] thy sister; thou dost not uncover her nakedness.

12 `The nakedness of a sister of thy father thou dost not uncover; she [is] a relation of thy father.

13 `The nakedness of thy mother's sister thou dost not uncover; for she [is] thy mother's relation.

14 `The nakedness of thy father's brother thou dost not uncover; unto his wife thou dost not draw near; she [is] thine aunt.

15 `The nakedness of thy daughter-in-law thou dost not uncover; she [is] thy son's wife; thou dost not uncover her nakedness.

16 `The nakedness of thy brother's wife thou dost not uncover; it [is] thy brother's nakedness.

17 `The nakedness of a woman and her daughter thou dost not uncover; her son's daughter, and her daughter's daughter thou dost not take to uncover her nakedness; they [are] her relations; it [is] wickedness.

18 `And a woman unto another thou dost not take, to be an adversary, to uncover her nakedness beside her, in her life.

19 `And unto a woman in the separation of her uncleanness thou dost not draw near to uncover her nakedness.

20 `And unto the wife of thy fellow thou dost not give thy seed of copulation, for uncleanness with her.

21 `And of thy seed thou dost not give to pass over to the Molech; nor dost thou pollute the name of thy God; I [am] Jehovah.

22 `And with a male thou dost not lie as one lieth with a woman; abomination it [is].

23 `And with any beast thou dost not give thy copulation, for uncleanness with it; and a woman doth not stand before a beast to lie down with it; confusion it [is].

24 `Ye are not defiled with all these, for with all these have the nations been defiled which I am sending away from before you;

25 and the land is defiled, and I charge its iniquity upon it, and the land vomiteth out its inhabitants:

26 and ye -- ye have kept My statutes and My judgments, and do not [any] of all these abominations, the native and the sojourner who is sojourning in your midst,

27 (for all these abominations have the men of the land done who [are] before you, and the land is defiled),

28 and the land doth not vomit you out in your defiling it, as it hath vomited out the nation which [is] before you;

29 for any one who doth [any] of all these abominations -- even the persons who are doing [so], have been cut off from the midst of their people;

30 and ye have kept My charge, so as not to do [any] of the abominable statutes which have been done before you, and ye do not defile yourselves with them; I [am] Jehovah your God.'

[_Quasimodo]

12. PATH OF DEVOTION


Should one worship a personal or an impersonal God?

Arjun said: Which of these has the best knowledge of yog --- those ever-steadfast devotees who thus worship You (as Krishn, Your personal aspect), or those who worship Your impersonal aspect, the Eternal Being (Brahm)? (12.01) The Supreme Lord said: I consider the best yogis to be those ever steadfast devotees (Bhaktas) who worship with supreme faith by fixing their mind on Me as their personal God. (See also 6.47) (12.02) They also attain Me who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, and the immovable Eternal Being (Brahm); restraining all the senses, even minded under all circumstances, and engaged in the welfare of all creatures. (12.03-04)

Reasons for worshipping a personal form of God

Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, Eternal Being (Brahm); because, comprehension of the unmanifest by embodied beings is attained with difficulty. (12.05) But for those who worship Me with unswerving devotion as their personal God, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly become their savior --- from the world that is the ocean of death and transmigration --- whose thoughts are set on My personal form, O Arjun. (12.06-07)

The four paths to God

Therefore, focus your mind on Me, and let your intellect dwell upon Me alone (through meditation and contemplation). Thereafter, you shall certainly attain Me. (12.08) If you are unable to focus your mind steadily on Me, then long to attain Me, O Arjun, by practice of (any other) spiritual discipline (Saadhanaa) that suits you. (12.09) If you are unable even to do any spiritual discipline (Saadhanaa), then be intent on performing your duty for Me. You shall attain perfection just by working for Me (as an instrument, just to serve and please Me, without selfish motives). (See also 9.27, 18.46) (12.10) If you are unable to work for Me, then just surrender unto My will and renounce (the attachment to, and the anxiety for) the fruits of all work with subdued mind (by learning to accept all results, as God's grace (Prasaad)) with calmness. (12.11)

KarmaYog is the best way to start with

The knowledge of scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; Tyaag, or renunciation of (the selfish attachment to) the fruits of work is better than meditation; peace immediately follows Tyaag. (See more on renunciation in 18.02, 18.09) (12.12)

The attributes of a devotee

One who does not hate any creature, who is friendly and compassionate, free from the notion of "I" and "my", even-minded in pain and pleasure, forgiving; and the yogi who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14) The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16) One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17) The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise, quiet, content with whatever one has, unattached to a place (a country, or a house), calm, and full of devotion ---that person is dear to Me. (12.18-19)

One should sincerely try to develop divine qualities

But those faithful devotees are very dear to Me who set Me as their supreme goal and follow (or just sincerely try to develop) the above mentioned nectar of moral values. (12.20)

13. CREATION AND THE CREATOR


The theory of creation

The Supreme Lord said: O Arjun, this physical body, the miniature universe, may be called the field or creation. One who knows the creation is called the creator (or Atma) by the seers of truth. (13.01) O Arjun, know Me to be the creator of all the creation. The true understanding of both the creator and the creation is considered by Me to be the transcendental (or metaphysical) knowledge. (13.02) What the creation is, what it is like, what its transformations are, where its source is, who that creator is, and what His powers are --- hear all these from Me in brief. (13.03) The seers have separately described the creation and the creator in different ways in the Vedic hymns, and also in the conclusive and convincing verses of the Brahm-Sutra. (13.04) The primary material Nature (Aadi Prakriti or Avyakt), cosmic intellect (Mahat), "I" consciousness or ego, five basic elements, ten organs, mind, five sense objects; and desire, hatred, pleasure, pain, the physical body, consciousness, and resolve --- thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06)

The fourfold noble truth as means of Nirvan

Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity (of thought, word, and deed), steadfastness, self-control; and aversion towards sense objects, absence of ego; constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08) detached attachment with family members, home, etc.; unfailing calmness upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Eternal Being (Brahm), and seeing the omnipresent Supreme Being (ParBrahm, Krishn) everywhere --- this is said to be knowledge. That which is contrary to this is ignorance. (13.09-11)

God can be described by parables and not in any other way

I shall fully describe the object of knowledge --- knowing which one attains immortality. The beginningless Supreme Being (ParBrahm) is said to be neither eternal (Sat) nor temporal (Asat). (See also 9.19, 11.37, and 15.18) (13.12) The Eternal Being (Brahm) has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13) He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of three modes (Gunas) of material Nature (Prakriti), and yet the enjoyer of the Gunas of Prakriti (by becoming a living entity (Jeev)). (13.14) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near --- residing in one’s inner psyche; as well as far away --- in the Supreme Abode (ParamDhaam). (13.15) He is undivided, and yet appears to exist as if divided in beings. He, the object of knowledge, appears as: Brahmaa, the creator; Vishnu, the sustainer; and Shiva, the destroyer of all beings. (See also 11.13, and 18.20) (13.16)

ParBrahm, the Supreme Person, is the source of all light. He is said to be beyond darkness (of ignorance or Maya). He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche (or the causal heart as consciousness (See verse 18.61)) of all beings, He is to be realized by Self-knowledge (Jnaan, Taaratamya Jnaan, Brahm-vidyaa). (See also 15.06 and 15.12) (13.17) Thus the creation as well as the knowledge and the object of knowledge have been briefly described by Me. Understanding this, My devotee attains My supreme abode. (13.18)

A description of the supreme spirit, spirit, material nature, and the individual souls

Know that both the material Nature (Prakriti) and the Spiritual Being (Purush) are beginningless. All manifestations and three dispositions of mind and matter, called modes or Gunas, are born of Prakriti. Prakriti is said to be the cause of production of the physical body and the eleven organs (of perception and action). Purush (Consciousness, Spirit) is said to be the cause of experiencing pleasure and pain. (13.19-20) Spiritual Being (Purush) enjoys three modes (Gunas) of material Nature (Prakriti) by associating with Prakriti. Attachment to the Gunas (due to ignorance caused by previous Karm) is the cause of birth of the living entity (Jeev) in good and evil wombs. (13.21)

Eternal Being (Brahm, Atma, Spirit) in the body is also called the witness, the guide, the supporter, the enjoyer, the great Lord, and also the Supreme Self. (13.22) They who truly understand Spiritual Being (Purush) and the material Nature (Prakriti) with its three modes (Gunas) are not born again, regardless of their way of life. (13.23) Some perceive the supersoul (Paramaatma) in their inner psyche through mind and intellect that have been purified either by meditation, or by metaphysical knowledge, or by KarmaYog. (13.24)

The faith alone can lead to Nirvan

Others, however, do not know the yogas of meditation, knowledge, and work; but they perform deity worship with faith, as mentioned in the scriptures by the saints and sages. They also transcend death by virtue of their firm faith in what they have heard. (13.25) Whatever is born --- animate or inanimate --- know them to be born from the union of the field (Prakriti or matter) and the field knower (Purush or Spirit), O Arjun. (See also 7.06) (13.26) The one who sees the same eternal Supreme Lord dwelling as Spirit (Atma) equally within all mortal beings, truly sees. (13.27)

Because of beholding one and the same Lord existing equally in every being, one does not injure anybody and thereupon attains the supreme abode. (13.28) One who perceives that all works are done by the powers (Gunas) of material Nature (Prakriti) alone, and thus does not consider oneself (or the Atma) as the doer, that person truly understands. (See also 3.27, 5.09, and 14.19) (13.29) The moment one discovers the diverse variety of beings and their ideas abiding in One and coming out from That alone, one attains the Supreme Being (ParBrahm). (13.30)

Attributes of the spirit (Brahm)

Because of being beginningless and unaffectable by the three modes of material Nature, the eternal supersoul (Paramaatma) --- even though dwelling in the body as a living entity (Jeev) --- neither does anything nor becomes tainted, O Arjun. (13.31) Just as the all-pervading space is not tainted because of its subtlety; similarly, Spirit (Atma), abiding in all bodies, is not tainted. (13.32) Just as one sun illuminates the entire world; similarly, Eternal Being (Brahm) illumines (or gives life to) the entire creation, O Arjun. (13.33)

They attain the Supreme, who perceive the difference between creation (or the body) and the creator (or the Atma) with the eye of Self-knowledge, and know the technique (by using any one of the five paths---Selfless service, Knowledge, Devotion, Meditation, and Surrender) of liberation of the living entity (Jeev) from the trap of divine illusory energy (Maya). (13.34)

[Guest]

Leviticus 19:1-37 The Lord said to Moses, the entire community of Israel must show great respect for their mothers and fathers, and yhey must always observe my Sabbath days of rest. Do not trust in idols or make metal images of gods to worship. When they sacrifice a peace offering to the Lord, they need to offer it properly so it will be accepted by God. The sacrifice must be eaten on the same day offered it or the very next day. Whatever is left over until the third day must be completely burned up. If any of the sacrifice is eaten on the third day, it will be contaminated, and unacceptable. Anyone who eats it on the third day will be punished for defiling what is holy to the Lord and will be cut off from the community. When harvesting crops, do not harvest the grain along the edges of the fields, and do not pick up what the harvesters drop. The same goes for grape crop—do not strip every last bunch of grapes from the vines, and do not pick up the grapes that fall to the ground. Leave them for the poor and the foreigners living in the area. Do not steal. Do not deceive or cheat one another. Do not bring shame on the name of your God by using it to swear falsely. Do not defraud or rob your neighbor. Do not make your hired workers wait until the next day to receive their pay. Do not insult the deaf or cause the blind to stumble. Do not twist justice in legal matters by favoring the poor or being partial to the rich and powerful. Always judge people fairly. Do not spread slanderous gossip. Do not stand idly by when a neighbor’s life is threatened. Do not hold hatred in your heart for any relative. Confront people directly so as not to be held guilty for their sin. Do not seek revenge or bear a grudge against a fellow Israelite, but love your neighbor as yourself. Do not mate two different kinds of animals. Do not plant a field with two different kinds of seed. Do not wear clothing woven from two different kinds of thread. If a man has sex with a slave girl whose freedom has never been purchased but who is committed to become another man’s wife, he must pay full compensation to her master. But since she is not a free woman, neither the man nor the woman will be put to death. The man, however, must bring a ram as a guilt offering and present it to the Lord at the entrance of the Tabernacle. The priest will then purify him before the Lord with the ram of the guilt offering, and the man’s sin will be forgiven. When Israel enters the land and plants fruit trees, leave the fruit unharvested for the first three years and consider it forbidden. Do not eat it. In the fourth year the entire crop must be consecrated to the Lord as a celebration of praise. Finally, in the fifth year they may eat the fruit. Following this pattern, the harvest will increase. Do not eat meat that has not been drained of its blood. Do not practice fortune-telling or witchcraft. Do not trim off the hair on your temples or trim your beards. Do not cut your bodies for the dead, and do not mark your skin with tattoos. Do not defile your daughter by making her a prostitute, or the land will be filled with prostitution and wickedness. Keep my Sabbath days of rest, and show reverence toward God's sanctuary. Do not defile yourselves by turning to mediums or to those who consult the spirits of the dead. Stand up in the presence of the elderly, and show respect for the aged. Do not take advantage of foreigners who live among you in your land. Treat them like native-born Israelites, and love them as you love yourself. Remember that you were once foreigners living in the land of Egypt. Do not use dishonest standards when measuring length, weight, or volume. Scales and weights must be accurate. Containers for measuring dry materials or liquids must be accurate. You must be careful to keep all of God's decrees and regulations by putting them into practice. God is Lord.


Young's Literal Translation (YLT)

1 And Jehovah speaketh unto Moses, saying,

2 `Speak unto all the company of the sons of Israel, and thou hast said unto them, Ye are holy, for holy [am] I, Jehovah, your God.

3 `Each his mother and his father ye do fear, and My sabbaths ye do keep; I [am] Jehovah your God.

4 `Ye do not turn unto the idols, and a molten god ye do not make to yourselves; I [am] Jehovah your God.

5 `And when ye sacrifice a sacrifice of peace-offerings to Jehovah, at your pleasure ye do sacrifice it;

6 in the day of your sacrificing it is eaten, and on the morrow, and that which is left unto the third day with fire is burnt,

7 and if it be really eaten on the third day, it [is] an abomination, it is not pleasing,

8 and he who is eating it his iniquity doth bear, for the holy thing of Jehovah he hath polluted, and that person hath been cut off from his people.

9 `And in your reaping the harvest of your land ye do not completely reap the corner of thy field, and the gleaning of thy harvest thou dost not gather,

10 and thy vineyard thou dost not glean, even the omitted part of thy vineyard thou dost not gather, to the poor and to the sojourner thou dost leave them; I [am] Jehovah your God.

11 `Ye do not steal, nor feign, nor lie one against his fellow.

12 `And ye do not swear by My name to falsehood, or thou hast polluted the name of thy God; I [am] Jehovah.

13 `Thou dost not oppress thy neighbour, nor take plunder; the wages of the hireling doth not remain with thee till morning.

14 `Thou dost not revile the deaf; and before the blind thou dost not put a stumbling block; and thou hast been afraid of thy God; I [am] Jehovah.

15 `Ye do not do perversity in judgment; thou dost not lift up the face of the poor, nor honour the face of the great; in righteousness thou dost judge thy fellow.

16 `Thou dost not go slandering among thy people; thou dost not stand against the blood of thy neighbour; I [am] Jehovah.

17 `Thou dost not hate thy brother in thy heart; thou dost certainly reprove thy fellow, and not suffer sin on him.

18 `Thou dost not take vengeance, nor watch the sons of thy people; and thou hast had love to thy neighbour as thyself; I [am] Jehovah.

19 `My statutes ye do keep: thy cattle thou dost not cause to gender [with] diverse kinds; thy field thou dost not sow with diverse kinds, and a garment of diverse kinds, shaatnez, doth not go up upon thee.

20 `And when a man lieth with a woman with seed of copulation, and she a maid-servant, betrothed to a man, and not really ransomed, or freedom hath not been given to her, an investigation there is; they are not put to death, for she [is] not free.

21 `And he hath brought in his guilt-offering to Jehovah, unto the opening of the tent of meeting, a ram [for] a guilt-offering,

22 and the priest hath made atonement for him with the ram of the guilt-offering before Jehovah, for his sin which he hath sinned, and it hath been forgiven him because of his sin which he hath sinned.

23 `And when ye come in unto the land, and have planted all [kinds] of trees [for] food, then ye have reckoned as uncircumcised its fruit, three years it is to you uncircumcised, it is not eaten,

24 and in the fourth year all its fruit is holy -- praises for Jehovah.

25 And in the fifth year ye do eat its fruit -- to add to you its increase; I [am] Jehovah your God.

26 `Ye do not eat with the blood; ye do not enchant, nor observe clouds.

27 `Ye do not round the corner of your head, nor destroy the corner of thy beard.

28 `And a cutting for the soul ye do not put in your flesh; and a writing, a cross-mark, ye do not put on you; I [am] Jehovah.

29 `Thou dost not pollute thy daughter to cause her to go a-whoring, that the land go not a-whoring, and the land hath been full of wickedness.

30 `My sabbaths ye do keep, and My sanctuary ye do reverence; I [am] Jehovah.

31 `Ye do not turn unto those having familiar spirits; and unto wizards ye do not seek, for uncleanness by them; I [am] Jehovah your God.

32 `At the presence of grey hairs thou dost rise up, and thou hast honoured the presence of an old man, and hast been afraid of thy God; I [am] Jehovah.

33 `And when a sojourner sojourneth with thee in your land, thou dost not oppress him;

34 as a native among you is the sojourner to you who is sojourning with you, and thou hast had love to him as to thyself, for sojourners ye have been in the land of Egypt; I [am] Jehovah your God.

35 `Ye do not do perversity in judgment, in mete-yard, in weight, or in liquid measure;

36 righteous balances, righteous weights, a righteous ephah, and a righteous hin ye have; I [am] Jehovah your God, who hath brought you out from the land of Egypt;

37 and ye have observed all my statutes, and all my judgments, and have done them; I [am] Jehovah.'

[_Quasimodo]

14. THREE MODES (GUNAS) OF NATURE


The Supreme Lord said: I shall further explain to you that supreme knowledge, the best of all knowledge, knowing which all the sages have attained supreme perfection after this life. (14.01) They who have taken refuge in this transcendental knowledge attain unity with Me and are neither born at the time of creation, nor afflicted at the time of dissolution. (14.02)

All beings are born from the union of spirit and matter

My material Nature (Prakriti, mother nature) is the womb of creation wherein I place the seed (of Consciousness or Purush) from which all beings are born, O Arjun. (See also 9.10) (14.03) Whatever forms are produced in all different wombs, O Arjun, the material Nature (Prakriti) is their (body-giving) mother; and I, the Spiritual Being or Purush, am the (seed or life-giving) father. (14.04)

How three modes of material nature bind the spirit soul to the body

Sattv or goodness, Rajas or passion, activity; and Tamas or ignorance, inertia --- these three modes (Ropes, Gunas) of material Nature (Prakriti) fetter the eternal individual soul (Jeev) to the body, O Arjun. (14.05) Of these, the mode of goodness (Sattv) is illuminating and good, because it is pure. Sattv fetters the living entity (Jeev) by attachment to happiness and knowledge, O sinless Arjun. (14.06) Arjun, know that the mode of passion (Rajas) is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity (Jeev) by attachment to (the fruits of) work. (14.07) Know, O Arjun, that the mode of ignorance (Tamas) --- deluder of the living entity (Jeev)--- is born of inertia. Tamas binds Jeev by carelessness, laziness, and excessive sleep. (14.08) O Arjun, the mode of goodness attaches one to happiness (of learning and knowing the Eternal Being); the mode of passion attaches to action; and the mode of ignorance attaches to negligence by covering Self-knowledge. (14.09)

Characteristics of three modes of nature

Goodness prevails by suppressing passion and ignorance; passion prevails by suppressing goodness and ignorance; and ignorance prevails by suppressing goodness and passion, O Arjun. (14.10) When the light of Self-knowledge illuminates all the senses (or gates) in the body, then it should be known that goodness is predominant. (14.11) O Arjun, when passion is predominant; greed, activity, undertaking of selfish works, restlessness, excitement, etc. arise. (14.12) O Arjun, when inertia is predominant; ignorance, inactivity, carelessness, delusion, etc. arise. (14.13)

Three modes are also the vehicles of transmigration for the individual soul

One who dies when goodness dominates goes to heaven --- the pure world of knowers of the Supreme. (14.14) One who dies when passion dominates is reborn attached to action (or the utilitarian type). One who dies in ignorance is reborn as a lower creature. (14.15) The fruit of good action is said to be beneficial and pure; the fruit of passionate action is pain; and the fruit of ignorant action is laziness. (14.16) Self-knowledge arises from the mode of goodness; greed arises from the mode of passion; and negligence, delusion, and slowness of mind arise from the mode of ignorance. (14.17) They who are established in goodness go to heaven; passionate persons are reborn in the mortal world; and the ignorant, abiding in the lowest mode of ignorance (Tamo Guna), go to lower planets or hell (or take birth as lower creatures). (14.18)

Attain Nirvan after transcending three modes of material nature

When visionaries perceive no doer other than the powers of Eternal Being --- the modes (Gunas) of material Nature; and know That which is above and beyond these Gunas, then they attain salvation (Mukti). (See also 3.27, 5.09, and 13.29) (14.19) When one transcends (or rises above) the three modes of material Nature that create (and/or originate in) the body, one attains immortality or salvation (Mukti) and is freed from the pains of birth, old age, and death. (14.20)

The process of rising above the three modes

Arjun said: What are the marks of those who have transcended the three modes of material Nature, and what is their conduct? How does one transcend these three modes of material Nature, O Lord Krishn? (14.21) The Supreme Lord said: One transcends the mode of material Nature who neither hates the presence of enlightenment, activity, and delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes (Gunas) of material Nature (Prakriti); who stays firmly attached to the Lord without wavering --- thinking that only the modes of material Nature (Gunas of Prakriti) are operating. (14.22-23) And one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind; who is calm in censure and in praise, and indifferent to honor and disgrace; who is impartial to friend and foe; and who has renounced the sense of doership. (14.24-25)

Bonds of three modes can be cut by devotional love

One who offers service to Me with love and unswerving devotion transcends the three modes of material Nature and becomes fit for BrahmNirvan (See also 7.14 and 15.19) (14.26), because I am the basis of the immortal Eternal Being (Brahm), of everlasting order (Dharm), and of the absolute bliss (Aanand). (14.27)

5. THE SUPREME PERSON


Creation is like a tree created by the powers of Maya

The Supreme Lord said: They speak of the eternal banyan tree that has its origin above in the Supreme Being (ParBrahm) and its branches below in the cosmos, and whose leaves are the Vedic hymns. One who understands this tree is a knower of the Vedas. (See also 10.08) (15.01) The branches of this cosmic tree of Maya (Illusion) spread all over the cosmos. The tree is nourished by three modes (Gunas) of material Nature (Prakriti); sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world, causing Karmic bondage. (15.02)

How to cut the tree of attachment and attain salvation by taking refuge in God

The real form of this tree is not perceptible here on earth, nor is its beginning, end, or existence. Having cut the firm roots --- the desires --- of this tree by the mighty ax of Self-knowledge and detachment; thus thinking: "I take refuse in that very primal person from which this primal manifestation comes forth", seek that supreme abode from where one does not come back (to the mortal world) again. (15.03-04) The wise reach that eternal goal, who are free from pride and delusion, who have conquered the evil of attachment, who constantly dwell in the Supreme Self with all lust (Kaam) completely stilled, and who are free from dualities of pleasure and pain. (15.05) The sun does not illumine there, nor the moon, nor the fire. That is My supreme abode. Having reached there people do not come back (to the temporal world). (See also 13.17 and 15.12) (15.06)

The embodied soul is the enjoyer

The eternal individual soul (Jeevaatma) in the body of living beings is, indeed, My integral part. It associates with the six sensory faculties of perception --- including the mind --- and activates them. (15.07) Just as the air takes aroma away from the flower; similarly, the individual soul (Jeevaatma) takes the six sensory faculties from the physical body it casts off during death to the new physical body it acquires in reincarnation (by the power of Karm). (See also 2.13) (15.08) The living entity (Jeev) enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive Jeev departing from the body, nor staying in the body and enjoying sense pleasures by associating with the modes of material Nature. But those who have the eye of Self-knowledge can see it. (15.09-10) The yogis, striving for perfection, behold the living entity (Jeev) abiding in their inner psyche (as consciousness), but the ignorant and those whose inner psyche is not pure; even though striving, do not perceive Him. (15.11)

Spirit is the essence of everything

Know the light energy to be Mine that comes from the sun and illumines the whole world, and is in the moon and in fire. (See also 13.17 and 15.06) (15.12) Entering the earth, I support all beings with My energy. Becoming the sap-giving moon, I nourish all the plants. (15.13) Becoming the digestive fire, I remain in the body of all living beings. Uniting with vital life forces (Praan and Apaan), I digest all types of food. (15.14) And I am seated in the inner psyche of all beings. Memory, Self-knowledge, and removal of doubts and wrong notions (about the Eternal Being by reasoning, or in trance (Samaadhi)) come from Me. I am, in truth, that which is to be known by the study of all the Vedas. I am, indeed, the author of the Vedant and the knower of the Vedas. (See also 6.39) (15.15)

What are the supreme spirit, spirit and the individual soul?

There are two entities (Purushas) in the cosmos: The changeable or temporal Divine Beings (Kshar Purush), and the unchangeable Eternal Being (Brahm, Akshar Purush). All created beings are subject to change, but the Eternal Being does not change. (15.16) There is another Supreme Personality of the Godhead (beyond both the temporal and the eternal) called the Absolute Reality or Paramaatma, who sustains both the temporal and the eternal (Kshar and Akshar) by pervading all three planetary spheres (Lokas) as the eternal Lord (Ishvar). (15.17) Because I am beyond both the temporal (Kshar) and the eternal (Akshar); therefore, I am known in this world and in the Veda as the Supreme Being (ParBrahm, Paramaatma, Purushottam, the Absolute, Truth, Sat, Supersoul, etc.). (15.18) The wise, who truly understand Me as the Supreme Being (Purushottam), know everything and worship Me wholeheartedly, O Arjun. (See also 7.14, 14.26, and 18.66) (15.19) Thus, I have explained this most secret science of Self-knowledge (Taaratamya-vidyaa, Brahm-vidyaa) , O sinless Arjun. Having understood this, one becomes enlightened, and one’s all duties are accomplished, O Arjun. (15.20)

[_LittleNipper]

Leviticus 20:1-27 God speaks to Moses and says that any Israelite or a visitor in the land who sacarafices his child to Molech is to be executed by stoning. Such a person is cut off and God will turn away from that individual. And everyone who lets such get away with such a deed will be be cut off from the promise to the nation of Israel. God is against witchcraft of ay sort. Any man who threatens his father and his mother is to be put to death. A man who committeth adultery with a man's wife (no matter whom), both the adulterer and the adulteress must be put to death. A man who lieth with another man, or a beast-- shall be put to death. A man an woman who have sex with intent during the woman's period are cut off from the promises to the Israelites by God. Wizards and witches are to be executed.

Young's Literal Translation (YLT)

1 And Jehovah speaketh unto Moses, saying,

2 `And unto the sons of Israel thou dost say, Any man of the sons of Israel, and of the sojourners who is sojourning in Israel, who giveth of his seed to the Molech, is certainly put to death; the people of the land do stone him with stones;

3 and I -- I set My face against that man, and have cut him off from the midst of his people, for of his seed he hath given to the Molech, so as to defile My sanctuary, and to pollute My holy name.

4 `And if the people of the land really hide their eyes from that man, in his giving of his seed to the Molech, so as not to put him to death,

5 then I have set My face against that man, and against his family, and have cut him off, and all who are going a-whoring after him, even going a-whoring after the Molech, from the midst of their people.

6 `And the person who turneth unto those having familiar spirits, and unto the wizards, to go a-whoring after them, I have even set My face against that person, and cut him off from the midst of his people.

7 `And ye have sanctified yourselves, and ye have been holy, for I [am] Jehovah your God;

8 and ye have kept My statutes and have done them; I [am] Jehovah, sanctifying you.

9 `For any man who revileth his father and his mother is certainly put to death; his father and his mother he hath reviled: his blood [is] on him.

10 `And a man who committeth adultery with a man's wife -- who committeth adultery with the wife of his neighbour -- the adulterer and the adulteress are surely put to death.

11 `And a man who lieth with his father's wife -- the nakedness of his father he hath uncovered -- both of them are certainly put to death; their blood [is] on them.

12 `And a man who lieth with his daughter-in-law -- both of them are certainly put to death; confusion they have made; their blood [is] on them.

13 `And a man who lieth with a male as one lieth with a woman; abomination both of them have done; they are certainly put to death; their blood [is] on them.

14 `And a man who taketh the woman and her mother -- it [is] wickedness; with fire they burn him and them, and there is no wickedness in your midst.

15 `And a man who giveth his lying with a beast is certainly put to death, and the beast ye do slay.

16 `And a woman who draweth near unto any beast to lie with it -- thou hast even slain the woman and the beast; they are certainly put to death; their blood [is] on them.

17 `And a man who taketh his sister, a daughter of his father or daughter of his mother, and he hath seen her nakedness, and she seeth his nakedness: it is a shame; and they have been cut off before the eyes of the sons of their people; the nakedness of his sister he hath uncovered; his iniquity he beareth.

18 `And a man who lieth with a sick woman, and hath uncovered her nakedness, her fountain he hath made bare, and she hath uncovered the fountain of her blood, -- even both of them have been cut off from the midst of their people.

19 `And the nakedness of thy mother's sister, and of thy father's sister, thou dost not uncover; because his relation he hath made bare; their iniquity they bear.

20 `And a man who lieth with his aunt, the nakedness of his uncle he hath uncovered; their sin they bear; childless they die.

21 `And a man who taketh his brother's wife -- it [is] impurity; the nakedness of his brother he hath uncovered; childless they are.

22 `And ye have kept all My statutes, and all My judgments, and have done them, and the land vomiteth you not out whither I am bringing you in to dwell in it;

23 and ye walk not in the statutes of the nation which I am sending away from before you, for all these they have done, and I am wearied with them;

24 and I say to you, Ye -- ye do possess their ground, and I -- I give it to you to possess it, a land flowing with milk and honey; I [am] Jehovah your God, who hath separated you from the peoples.

25 `And ye have made separation between the pure beasts and the unclean, and between the unclean fowl and the pure, and ye do not make yourselves abominable by beast or by fowl, or by anything which creepeth [on] the ground which I have separated to you for unclean;

26 and ye have been holy to Me; for holy [am] I, Jehovah; and I separate you from the peoples to become Mine.

27 `And a man or woman -- when there is in them a familiar spirit, or who [are] wizards -- are certainly put to death; with stones they stone them; their blood [is] on them.'

[_The Erotic Apologist]

Leviticus 20:1-27 God speaks to Moses and says that any Israelite or a visitor in the land who sacarafices his child to Molech is to be executed by stoning. Such a person is cut off and God will turn away from that individual. And everyone who lets such get away with such a deed will be be cut off from the promise to the nation of Israel. God is against witchcraft of ay sort. Any man who threatens his father and his mother is to be put to death. A man who committeth adultery with a man's wife (no matter whom), both the adulterer and the adulteress must be put to death. A man who lieth with another man, or a beast-- shall be put to death. A man an woman who have sex with intent during the woman's period are cut off from the promises to the Israelites by God. Wizards and witches are to be executed.

This is the god you claim to have the personal relationship with? Seriously?