To start with, the teamwork skill is essential for those who should cooperate with clients in addition to co-workers in order to complete their work

In such a way, this prevents any thoughts there is no fairness in the allocation of the rewards to employees. When these steps are followed appropriately, rewarding can prove to be a huge investment, considering the output that the HR managers would obtain ( , 2010).

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The information given above is valuable in enhancing the effectiveness of an individual as a leader. The reason is that these concepts are unique in their explanations, which means that they offer a new approach towards issues with regard to human resource management. The other important fact is that they cover the dynamics that may be involved during the process. The reason behind this really is that there could be numerous changes in human being behavior; thus, there was the need to be dynamic in their treatment. Thus, it will be imperative to the Human Resource Manager to be able to change their behavior towards employees. The best way to achieve this is always to take into account the above concepts and strive to apply them on a daily basis. Consequently, it will be easier to master them instead of mere reading without the actual application. Moreover, this will help to understand the most useful methods. In addition, the freedom that the concepts demand of the workers should be integrated in the behavioral change, which are often one of the best approaches to treat humans.

Conclusion

The essay above isn’t only a description of the human being resource management concepts but also a demonstration of their application in real-life situations. The above analysis shows that the theories may be well applied in most real-life situations. The concepts enables you to increase effectiveness and productivity in both profit and non-profit organizations in the world. Therefore, it really is correct to conclude that it is a global analysis of the ways in which human resource management should be conducted in every organization.

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Working as a nursing assistant has fostered the development of critical skills. It offers resulted from interacting with mental health patients at the care agency. It offers led to the development of an inner feeling where I will get emotional satisfaction by interacting and assisting the mental health patients. The work environment has led to the development of skills, such as, interacting with people and team work.123helpme.me The course will require interacting with numerous people, and studying in groups, which are essential in studying. I have learned to develop and control emotional attachments with the patients. When a person has an emotional attachment with someone else, they understand them better, and it is better to communicate. It is essential in studying and my future as a registered mental health nurse.

I have undertaken numerous courses and training which will be beneficial in the course and career in general. At the workplace, there was annual training on various issues including manual management, administration of medication, health and safety, positive intervention, phlebotomy, urinalysis, pressure ulcer, and infection control. In addition, I have developed essential skills which will be of help in future as I work in different facilities, such as, mental health clinics, nursing homes, secured mental health units, youngster care secured centres, and hospitals. I’m able to use in-patients, outpatients, and Intensive Care Units. In 2012, I completed an Access Course for Nursing. In 2013, I enrolled for the Foundation Degree in Health and Social Care. I will be graduating in March 2015.

The courses have offered lot of important information that I will use in the course, in addition to, in the profession. They offer basic and foundation of nursing. They are necessary for a person to develop a vocation in nursing, in addition to the six-year experience that I have gained as a Nursing Assistant. On these courses, I have gained additional theory about all the functions of the human body. Health History taking, Emergency care procedures, Health & condition and diagnosis, Holistic approach to Care, Care Quality Indicators, Mental Health Acts and Legislation and worked based practice in all subjects above mentioned. I also work with assisted residents from personal care, taking the history of the patients in emergent situations and supervision of 1:1 sectioned patients. As there is always place for more knowledge in this field, I am now ready to take the next step in my career:  continue and complete the Mental Health Nursing Course which I am confident it will benefit all the patients in my care.

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I have engaged in various activities that express my curiosity about the Mental Health Nursing. Working as a nursing assistant is one of the activities that have influenced my decision to pursue a vocation in Mental Health Nursing. I have realised that it requires understanding and commitment, and I wish to commit my life so as to assist individuals enduring mental ailments. In addition, completing the Access Nursing Course and starting the Foundation Degree in Nursing indicate my curiosity about the course, and my ambition to specialize in nursing. These activities have influenced my decision to specialize in mental health nursing.

I have developed skills throughout my life, and I interact well with people, possess communication and observation skills, and enjoy contributing to a team. I am also able to get composed when dealing with emotionally charging you situations, which are common in the field of nursing. I have also developed competence, compassion, care, commitment and courage. Throughout the period that I have worked as a Nursing Assistant, I have had various achievements including being named as the employee of the year for two consecutive years in 2010 and 2011. I have also scored 100% from the clients’ feedback throughout 2012, 2013 and 2014.

My hobbies include socialising with people, learning new things, reading, and also swimming. These hobbies have assisted me as they offer learning experiences. As I relax, I get to understand others. In addition, they sharpen my interpersonal skills. These hobbies have also enabled connection with people throughout the six years that I have been working as a Nursing Assistant.123 essay The skills received at the workplace will assist me as I pursue the course in Mental Health Nursing.

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Muslims also tended to resist continuous attempts of slaveholders to annihilate their sense of personal and religious identity by giving them new names after the disembarkation. Masters could also choose names for the young ones born from their slaves. There were two major techniques to oppose this tendency: either answering to two names or retaining the real names within their communities. Facts testify that Muslim slaves were pragmatics and could adapt to local conditions, when necessary.  Many of them gave Christian names to their young ones, but it did not imply forsaking Islam. Therefore, one may conclude that the prevalence of Islamic names did not give a fair measure of the size of the community.

There were also dietary rules observed by the Muslims. Many of them ( e.g., the abstention from alcohol) stemmed not only from religious injunctions, but also from the observations they made of the reality of slavery. The case was that abundance of ardent spirits served as a part of slaveholders’ program of increasing labor productivity. They supplied workers with alcohol, thus creating for them an illusion of freedom and well-being. Muslim communities broadly rejected such escapist attitudes and viewed drinking as a sign of weakness.

Since Islam also forbids eating dead meat (carrion), blood and pork, its followers suffered hard from their inability to control the quantity, type and quality of the food they received. Though pork was the meat most used to feed laborers, some Muslims still managed to reject its consumption. The task became a little easier when slaves gained the right to fish, hunt and cultivate their very own small gardens. In such a way, they became able to escape the imposed diet at the cost of additional hard labor. Historical sources also testify that, in order to follow one more cannon of the religion with regard to food, namely the prohibition to eat the flesh of animals that had not been killed in a certain way, Muslim slaves renounced eating meat at all. Many of them had the opportunity to kill animals themselves, but that was an extremely rare case. Therefore, common suppers organized by some Muslim slave communities (e.g., in Brazil) often were the sole chance for their members to eat meat. Such persistence in their dietary habits gave the African Muslims the sense of control over their lives; it prevented the owners from deciding what their slaves would eat and drink.

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on the list of important practices that Muslim slaves also retained were circumcision and polygamy. Christian slaveholders and priests saw the latter as immorality but failed to pay much attention to it. The major basis for this lied in the proportion of males and females among slaves: about seven men to three women.

On the list of factors that led to a certain separation of Muslim community from their fellow slaves was the general disdain to non-Muslims that they often expressed. Having to interact with the larger world, some of the Muslim not only kept aloof, but also felt free to call Christians “dogs” and worshippers of wooden statues.  Nonetheless, the history of West Africa demonstrates that the Muslim easily interacted with Christians and animist communities before the deportation. Therefore, the reasons for the religious conflicts that sometimes happened between slaves stemmed from their poor social conditions rather that historical background.

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It was obvious that Muslims failed to respect Christianity despite the numerous attempts to convert them.  In many cases, they saw that they were more sober and austere than their Christian masters and fellow slaves. This made Muslims believe that their religion was better than every other one. Cruelty and hypocrisy of slaveholders, who still advertised to have fellowship with the Son of the Living God through their faith, produced general disdain in the hearts of Africans Muslims. Even the Koran holds that if Christians did obey their holy books (the Torah additionally the Bible), they would behave in a quite different manner.  Perceiving the whole culture as degenerate, the Muslims envied neither their owners’ riches nor the beauty of their women.

There was clearly a tendency among Christians to express a certain favor towards African Muslims, claiming them to be somewhat superior to other Africans. Indeed, many Muslims ( e.g., Salih Bilali or Ibrahima abd Rahman) were literate, very intelligent and diligent. The racist society, nonetheless, was not ready to admit that ethnic Africans could have outstanding talents. For that reason, if A african slave displayed any kind of brilliance, southern journalists and anthropologists would immediately claim that he was not African at all, but rather Arab or Moor. This tendency caused most spectacular perversions of the life histories of prominent slaves. Moreover, many European scholars ( e.g., Richard Madden or Joseph Arthur de Gobineau) attempted to develop their very own pseudo-anthropological classification of ethnic Africans, attributing different qualities to certain nations.

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As we know, some of African Muslim slaves came from relatively big metropolitan areas and were highly organized intellectuals. Moreover, the religion obviously was able to add to the discreetness, honesty, and, therefore, reliability of its followers. By improving the morality, Islam allowed them to build stronger communities and achieve more promotions than, for instance, polytheistic slaves did.

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  • Please describe your long-term career goals or, if these are not clear, please outline the industry sectors which can be of particular interest to you and why.
  • To run own business is my long-term career goal that will provide me with a deep sense of success. By this time, I have had a short organizing and learning experience in business operations. In the foreseeable future, I would like to open a private equity or venture capital firm with an emphasis on health care and high-tech investments. Without any doubt, health care and high-tech investments are above the others. This growing industry is of particular interest to me as it can help a young talent materialize their ideas into sustainable projects. It includes products that are vital to the health of people and promises strong capital returns.

    Also, I do not want to focus only on my business in the long term. I also would like to write a book about economics and create the theory that helps fully comprehend the mechanism behind economics. During the last years, substantial changes have been seen in the understanding of existing economic theories and development, producing the emergence of new a few ideas. I aim to be John Maynard Keynes of the 21st century and revolutionize the world of economics with a theory that is applicable to the modern world.

  • What skills do you think are important in the career that interests you, how would you demonstrate that you have been developing these skills so far?
  • First of all, the teamwork skill is essential for those who should cooperate with clients in addition to co-workers in order to complete their work. I always listen to what others say and remain open to new ideas. With the aim of improving leadership abilities and communication skills, I took internships and led and organized numerous activities. As an example, I led the team in Beirut, providing sponsorship and maintaining the relationship with performers additionally the media. I was in charge of a variety of projects at K2 Partners, ranging from a detailed study in the collection of private investor and financial databases to presenting an investor to a client. In 2014, I was on the list of organizers of a fundraising event who searched for sponsors to support the initiative that was finally successfully implemented. It helps me facilitate communication and emotional intelligence. Besides, I realized strategy and cooperation importance which includes made me more organized.

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    Second, analytical skills are crucial as well. I have developed good quantitative skills during my undergraduate study and practical analytical skills during the period of internship. For example, while doing group projects, I was several times responsible for researching and analyzing data. The program is likely to enhance my analytical skills. Last, time-management is a necessary skill as economists, managers, and entrepreneurs must cope with many tasks at once. Since I have always taken a dynamic part in numerous sports and community activities that require a lot of time and efforts, I am able to learn quickly and may easily adapt to the environment around me and multitask at the job. Learning to use time wisely, I will be able to complete duties effectively. I am sure that my time-management skills will assist me in adapting to the working environment quickly.

  • Personal Statement.
  • The explanation for choosing MSc Economics and Strategy for Business is that I am passionately interested in economics as well as its applications in the everyday world. Economics is usually perceived as a discipline that is hard to grasp, and this program will subscribe to my thirst for knowledge. I think, if more people understood economics, businesses would run better. Appropriately, the program would be of benefit to every person.

    During 2010 – 2012, I had taken part in the creation of B21 Management that is an event company. I led the team to organize events in Beirut, securing sponsorships and liaising with the media and performers. In the summer of 2014, I got an internship at K2 Partners, a turnaround and restructuring firm. I gained a great learning experience, shadowing the CEO in all his conferences, talks and meetings with clients. I was responsible for different projects, from thorough research to compile financial and private investor databases to preparing an investor presentation for a client.

    Throughout all my life, I have never been indifferent to the grief of others. This summer, our neighbor’s son was diagnosed with kidney failure and needed a transplant. His family was not able to pay for the operation. Thus, with the support of our families, my cousin and I decided to organize a fundraising event in order to help the neighbor’s family go through this ordeal. Our goal was raising the needed amount to cover the expenses of the party and making a large enough profit to cover the expenses of the operation in the shortest time possible. I was responsible for finding and convincing sponsors to support our initiative. I contacted banks, alcohol companies, corporations, shops, and performers to give you us either with an amount of money or prizes that might be used in a raffle. The main fund stream was an auction that was held in collaboration with young Lebanese performers, willing to offer their artworks for the cause. Even we could not get enough money to cover the complete expenses of the operation, we gave the family a substantial amount that was very helpful, and it is the most important. No matter how difficult it was for us as young adults to convince most of these entities to join us in our cause, the results and help we could provide to these acquaintances through the amount of money we gathered was the greatest achievement in my life. I have learned that one could always help if they wanted to take action.

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    Topic Justification

    There were a considerable quantity of different interpretations and stereotypes concerning this work in the mass consciousness throughout the history. Nonetheless, there was clearly and still is no reliable information about the different historical and cultural interpretations of the Bhagavad-Gita and their specificity. “The Bible of the Hindus”, “storage of Eastern wisdom”, occult, esoteric or sectarian literature – all of these clichés are present in people’s minds. There are also a great number of myths about the followers of the teachings of the Bhagavad-Gita, which appear differently from the viewpoint of certain interpretations or opinions. Interpretations may include not only explanations expressed by the tradition representatives or researchers, but the variety of opinions in general, expressed by various social groups, the media and followers of the Bhagavad-Gita themselves.

    In fact, in today’s world, any object may be recognized in both negative and positive way because the construction of language systems additionally the symbolic power of different social groups in the background of relational field of modernity create a certain image of the individual, process of society or perhaps a book. A perception of any sensation in the society may be inverted in the shortest possible time with the help of words and symbols. Tolerance could become the carrier of a danger, and extremism could leave the field of view or appear as something positive. In such a situation, information is needed from the “field” that’s not painted in symbols and interpretations, although it will also be an interpretation to a certain extent trying to clean itself up from the social stratifications.

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    Basing on empirical evidence, you’ll be able to understand the values ​​that influence the behaviors of followers of different religious groups that dogmatically appeal to the Bhagavad-Gita, as well as understand their attitudes (positions and predispositions) and maxims. This will allow them to have closer to understanding the nature of this work and not get lost in the abundance of its interpretations. Empirical basis, in addition to pre-existing works, consists of the studies of new religious movements (NRM) which were carried out in the Tomsk region and other regions of Russia, using the methods of qualitative paradigm in sociology, philosophy, and social anthropology (Radyuhin).  The included observations in such worldwide associations as The Church of Jesus Christ of Latter-day Saints, Sahaja Yoga, Jehovah’s Witnesses, and such directly regarding the Bhagavad-Gita associations as International Society for Krishna Consciousness, Sri Chaitanya Saraswat Math, among others (Podtserob).

    An interpretive approach of Clifford Geertz was used for many adequate understanding of behavioral patterns which lies in the determining the values ​​of the social world in different cultures through observation. The combination of explanations provided by NRM participants with the interpretation of the author allows them to present the greatest reliability of the received information.

    Analysis

    Motivational personality structure is composed of three elements: the needs, interests, and values which influence each other. Individuals, receiving the information from the Bhagavad-Gita, gradually transform the dry facts in the data and then turn them into knowledge which starts to be considered as their very own notion. Similar happens with the norms or values which are transmitted in the scriptures. It takes a lot of time until the values will not become regulations which then develop into the rules that can be followed or neglected, and only then they become maxims, thinking, and interests. Of course, everything happens faster in a fanatical commitment which is characteristic of not only the representatives of religious movements, but also secular organizations, such as parties, clubs, and subcultures.

    Thus, the next question becomes quite relevant: which are the values that the Bhagavad-Gita transmits? Even a cursory analysis implies that the given work ( as well as other scriptures of the world) has universal human values ​​that fill both the texts and commentaries. Values ​​of nepotism and parenting are presented in the first chapter. The ethics of relations with women and negative attitude toward fornication are discussed in several opinions. The implementation of the duties and obligations is prescribed in several places of the work. Desire for personal and spiritual growth is well described in the third text of Chapter 16 (Robinson 24) which, as well as the commentaries to it, considers personality traits and values ​​that are divine and which will be aspired by a person. This is disclamation of abuse and unchastity, jealousy and jaundice, pursuing the fundamentals of honesty, benevolence, etc. The book can be certain to have definite religious thinking: God adoration, kindness, and sacred practices.

    The text has an interesting mention of the eternal nature of the soul of any person irrespective of nationality or religion. The introduction describes the purpose of any person additionally the vision of the “common” which is ontologically inherent in each person; this fact speaks about a desire for universalism. In practice, this is manifested in the fact that followers do not divide the world into friends and foes, seeing members of other faiths whilst the carriers of universal values ​​and ideals. There are many syncretic or universalist religious organizations in today’s socio-cultural environment, but this case is an example of how the dogmatic content of particular trend which, at first glance, is quite specific and different from other religions contains the idea of ​​universalism.

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    The previous question raises the next one: how much priority is provided to the values of the Bhagavad-Gita followers and how often these values are embodied into reality? Observations allow us to see that some values ​​remain on the sidelines, some are expressed softly, and some (even though they have been professed) are not accepted in full as they are not included in the installation or behavior patterns (Nithyananda 63). This applies to a variety of aspects, starting from etiquette up to doctrinal or practical elements of the religious movement. This is due to the fact that any modern NRM is characterized by such phenomena as:

    • The low in-churching, which could be of three levels at least;
    • The worldcentrism (identification of success in the spirit with the success on earth or perception of religious practice as assistance in daily life);
    • Fragmented perception of teaching (“I accept what is pleasing to me. I do not notice the rest”);
    • Reduction of the role of authority;
    • Participation in the movement for social or cultural reasons (however for the reasons of special revelation or search for God) (Nithyananda 70).

    every one of these facts lead to a natural means of discrepancies between theory and practice, and one that is contained in the Bhagavad-Gita may not be relevant even to its followers to some extent. This trend is not new; similar processes occurred as they are occurring in the history of lots of the world’s religions.

    Nonetheless, there could be quite a reverse situation. The person who is fanatical in its faith begins to live “from heaven to earth” and “transmit messages” on behalf of God. Such person comes down to an extreme degree of confidence in the absolute truth and significance of a unique religious thinking and in its infallibility. A kind of “materialization of the spirit” occurs in place of spiritualization of life: a strict regulation of everything from the position of unquestionable authority. a spiritual slavery is cultivated in place of spiritual freedom in cases like this: human life loses all possible opportunities for its own movement.

    Perceiving themselves as a direct instrument of God’s will, such people deny any freedom in them and all the significance of almost any the norm, except for their very own fanaticism: faith which has reached the internal fanaticism and external dictatorship. That sanction which gives people a boundless confidence in the absolute importance of their beliefs justifies in their eyes any violence, any violation of the accepted norms, both legal and moral ones.

    For example, basic doctrinal text of the International Society for Krishna Consciousness Bhagavad-Gita As It Is directly declares that, “Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination” (Prabhupada, ch 9, v. 30). Moreover, “One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions” (Prabhupada, ch. 18, v. 17). This basically means, these fanatical believer positions stand even out associated with the good and evil. Quoted text relates to a particular religious tradition or rather a particular religious organization, but such phenomena are possible and actually occur on the basis of any religious doctrine.

    There are also situations when texts of Bhagavad-Gita are of secondary importance to the followers. For example, the mantra chanting is the basis for the release in the Haribol movement (Kapila and Faisal 54). Thus, a follower of the Bhagavad-Gita can actively preach the essence of this work without delving into its dogmatic content as a whole. In this regard, karma yoga and dhyana yoga go by the wayside; the study of texts and practice of social orientation become secondary.

    There are four regulative maxims and essential reading 16 rounds of Maha Mantra on the beads which were established by Bhaktivedanta Swami Prabhupada, as he mentions it in Bhagavad-Gita As It Is. Nonetheless, not totally all the members of this movement follow this practice, because, for example, they do not know many aspects of the spiritual life ( which are described in the Song of Lord) (Robinson 57) in the early years of their stay in the movement. The setting is saved on the fact that “developing general human qualities is the most important thing”, “it is important for the man to be good”, because the very religious ideal – developing love for God – remains in the minds as just a certain idea.

    Therefore, when a follower of the Bhagavad-Gita in Tomsk region or anywhere else in Russia hears that it is accused of extremism on the basis of some specific provisions for which the follower might have not even pay attention, it causes not even protest, but rather a whole lack of understanding of the reasons for the charges, because something that made ​​the claim is in no way connected with the real everyday life of that follower. Consequently, it is also necessary to understand the structure of behavioral patterns and practices of individuals that follow the Bhagavad-Gita.

    Otherwise, there is a likelihood of charges on a huge number of literary works, both ancient and modern, because the diversity of opinions which represent the social ideal could not prevent the existence of “other” interpretations from the “other” members of society. It is enough to recall what happened with Christianity which at the moment has more than huge number of denominations, churches, movements, and communities, each of which speaks of its very own, the most correct understanding the doctrine, although the doctrine itself is sufficiently universal in terms of modern understanding of religion.