Krishnas Speech at the Battleground chapter twelve second installment by Ramesh Mukhopadhyaya

There are always two kinds of readers and listeners. While the first kind tries to gather the meanings in the text into a pattern, the other kind sees the clash among the different levels of meanings. As we have already observed each word in a discourse, is incomplete in itself and points away to what is not. So when Krishna says that one should worship him and act on his behalf, without having any other company in the world a question naturally follows. What happens to those who do not have a personal god? In the sub-atomic universe the field is not different from the particles which moves in it.The field is the particle; the field concentrates itself into a particle. So there is no conflict between the space and the particles. In during the hour of destruction matter will dissolve in the ether. So in one sense the “ether” alone is. The concept of Cosmic Being as the whole of universe has no scope of change in it. The vision of motion and speed in the universe has provoked Arjuna to think of the Cosmic Being which is the opposite of what he saw. Krishna says that those who worship him with all their heart is superior to those who do not have a personal god. The latter must control their senses, so that their attention is not diverted to the contingent world. Any attention to the contingent world binds one to time and space. On the other hand the whole or the Cosmic Being is timeless and space less. So those who do not have any personal god must see equality in everything. In that case they also attain Krishna. That is, those who have personal god and those who worship the Cosmic Being reach the same goal. The Cosmic Being is very difficult to imagine even. It comprehends the whole existence. It is changeless. It is constant. It is unmanifest. It is like the word Aum having no signified. It is very painstaking for any man to realize such a being. For man is always obsessed with the notion of ‘I’ and ‘me’. Man can therefore see discrete things. He can see Ramesh in his childhood, in his youth, in his old age, dicretely. He can see today’s Ramesh and tomorrow’s Ramesh. But he cannot see Ramesh growing. Still he knows that Ramesh is aging. That is what he adds to his discrete perceptions of Ramesh. So how can man get rid of his limitations of perception? But those who have a personal god can concentrate on discrete perception. Anyone can say, “Krishna is mine”. So if one acts, as the deputy of a personal god, without having any purpose of one’s own, one can easily establish contact with the god. One’s god must be all in all with one. And one must meditate on one’s god always. A husband may be surrounded by his wife and children. But he thinks of his mistress. Similarly god must never be absent from the mind of the devotee.

Krishnas Speech at the Battleground chapter thirteen first installment by Ramesh Mukhopadhyaya

THE BATTLE FIELD IN THE RIGHT PERSPECTIVE




Perhaps Krishna surveys the battle-field for a while and feels that the battle-field is not there without; it is actually within every man. The battle-field without is the externalization of the battle-field within. So Krishna tells Arjuna that the body is the actual field. Arjuna sought to survey the battle- field of Kurukshetra. Krishna asks Arjuna to scan his own being.



That adds a new level of meaning to what Krishna has already said. The Five Brothers are the five senses. The Hundred Brothers are their enemies. They stand for the sense objects without in the worldly life. They also symbolize the thousand desires in the deep mind of the being. The senses are not ready to comply with the desires of the mind. The mind is the blind king Dhritarastra. The desires as well as the senses are his children. The desires are however his own children. Their externalizations are the sense-objects. The five senses are reluctant to fulfill the desire of the mind. So they are king’s nephews. Such is the state of mind of a person who is much advanced in spiritual deliberations. But still his mind cherishes worldly desires. Very naturally the senses that have already developed a tendency of exploring inward have been excommunicated by the mind. With us, the worldly men, the mind wishes to break away from worldly pleasures, but the flesh is weak. But here is a seeker whose flesh is strong and not ready to relent to the call of the world; his mind has nevertheless been very weak all on a sudden. This happens to great saints often. So the senses fight the desires against the will of the mind. The desires being thwarted are in a fury. And the crucial time is come when the austere habits of the sense get an opportunity to fight the desires once for all. Right at this moment one of the senses take pity on the desires. It is symbolized by Arjuna. The argument is that the senses my as well do two things at the same time. They may explore the inner mind. Again they may let the desires fulfill themselves to an extent. This happens sometimes with great sages also. They feel that a little concession to the worldly objects may do no harm. But one cannot eat the cake and have it too. Once upon a time there was a king who left his palace and wives for a life of a recluse in the woods. There he found a posthumous deer calf; he took pity on that. This pity and love for the helpless animal engrossed his whole being and he lost all contact with the higher self. In his next birth he was born a deer.



So when Arjuna takes pity on the enemies of the senses Krishna, the wise man, symbolic of the enlightened part of the unconscious mind, warns Arjuna.



The battle-field at Kurukshetra has two opposite camps prepared to take the field. Krishna does not participate in the war. He is the knower.



In the same way Krishna is the higher self in everyman who does not participate in the war between the self and the desire; but Krishna observes everything and knows every minute details of the battle.



The infinite universe could be equally likened to a body. There also the eternal Armageddon between the powers of darkness and light rages. Krishna does not participate in the conflict. He is the knower who observes it minutely.



What is body or the field? That which is subject to change is the field. Since the knower does not take part in the struggles in the body, it is natural that the knower is not subject to change. The knower is eternal and changeless.



The body or the field is subject to change because it is not a simple substance. Its first component is Nature. This Nature is primordial. It is made of three qualities, positive, negative and neutral. These three qualities exist in everybody. Where the negative quality is predominant we find inert bodies like stones, rocks etc. Among men who are lethargic and dull-witted have negative qualities dominant in them. The positive qualities indicate movement and activity. Statesmen, entrepreneurs and the like have more positive qualities in them. Men who are active and yet who do not have ambitions possess more neutral qualities. Although these qualities themselves remain in everything, a large part of them are changed into intellect. Just as there is intellect in an individual, so also there is the intellect of the universe. It is the creator god of the universe. It is from the intellect that the senses of self or ego is born. Ego is sine qua no with every particular thing. If I try to imagine that there is not “I” in me, it will seem that my body, mind, senses are disintegrating. Both ego and intellect are of three types in accordance with the quality that dominates them. The ego in which neutral quality is prominent is evolved into mind and five organs of perception and the five organs of action. The ego in which negative quality is more makes the five finer elements exist. Everything have some space in it. That is ether. Everything has its own temperature. That is fire. The ego in which positive quality is more, gives rise to mind, the five organs of perception in sight, hearing, smell, taste and touch and the five organs of action in the tongue, feet, hands and the organs of evacuation and sex. The world object of perception has the five essences in the essence of sound, touch, colour, taste and smell corresponding to the five senses.



Besides these, desire, hatred, weal and woe, the body, consciousness and fortitude, with their evolutes create the field. Thus to put it in the tabular form, the constituents of the field are;



Nature



Intellect



Ego



Mind



The five senses of perception



The five senses of action



The five essences of sense objects



The five fine elements



Desire and Hatred



Weal and Woe



Body and consciousness



Fortitude.

Krishnas Speech at the Battleground chapter thirteen second installment by Ramesh Mukhopadhyaya

We need not go into the details of this theory of evolution. Krishna’s point is to show that the field or existence as we perceive it is created from the modifications of Nature. If we introspect, we feel the truth of it. We are neither body, nor mind, nor intellect, nor ego. So we are consciousness. When one is consciousness itself, nothing else remains. Even the awareness of consciousness does not remain. It is neither conscious, nor unconscious. When consciousness becomes conscious of itself, creation starts; consciousness gives its seed to the non-self. Stage by stage, there is the efflorescence of the universe from the non-self or Nature. Nature is eternal. But the modifications of Nature are short lived. The self is the knower of this field. The self is eternal like Nature; but unlike Nature it does not go through any modification. While the objects of Nature on the field are subject to birth and death, self has none. Self is reflected on the Nature and its evolutes take place. The Self is reflected on the Nature puts on the qualities of Nature and undergoes experience. No one can understand how it is like to become a porter, unless one puts on the robes of a porter and waits along with other porters for the customers. Unless one is bitten by a snake, or by love, one knows not how bitter its pangs are. In order that there is an experience, there must be a knower and an object of knowledge or a subject and an object. Krishna says that the field is the object of knowledge and Krishna is the knower. Krishna the knower is the self of the universe as a whole also. Krishna, in order to know Nature, humours it, putting on the robes offered by it. But at the same time Krishna remains apart from it. Krishna is amused to see his own reflections undergoing changes under the sway of Nature. If Krishna or the higher self wants to know us intimately, the lower self of each one of us belonging to the field should seek to know Krishna. Once the reflected image knows who it is, it becomes Krishna, set free from the thrall of Nature. How do we know Krishna? We must withdraw ourselves from the Nature then. But no one can get away from Nature physically. People think that they will hie to some monastery or to the forests to escape from Nature. But that is impossible. A man’s body , mind and intellect are made of the stuff of Nature. Nature has made us forget our celestial glory. It gave us body, mind, intellect, senses and the object of senses, so that we forget ourselves and remain ever in her power. In fairy tales, little boys stray from their way to school and reach a beautiful fairy. The fairy turns them into chirping birds and keeps them in the cages of her enchanted palace. The same is our predicament.



Now what we can do is to refuse the pleasures and pains offered by Nature and be ourselves. We can realize our Krishna self. Once there was a trader who caugt birds and sold them in the city. Now there was a bird that was caught by the trader. It was there in the cage with other birds. When the trader gave food to the birds, the bird, we are talking about, did not eat any thing. Thus the bird became weak and emaciated. The trader thought that this bird would not sell. It would die any day. So it set the bird free. We should learn a lesson from the bird and try to give the slip to Nature.



Similarly if Arjuna gives up the war there is no escape from the groans of existence. Because he cannot be away from his body, mind etc. He had better fight, without being provoked by Nature. We need not change our places in the society. That will be a change from frying pan to fire. Every position in the worldly life has its own pleasure and pain. Pleasure and pain go together; it is pain. The president of America has as much groans as a Negro barber has. We are all equals. Why seek equality with the white president of America?



To know Krishna, the higher self in us, we have to develop certain qualities in us that will resist nature. We can look upon honour and dishonour as the same. Often we leap into action to defend our honour. This is sham. If someone is scholar, he is. He will reap the fruits of his knowledge. There is no point in proving itself before fools. Or else he will get involved with the trammels of nature. In Shakespeare’s Julius Caesar honour was the theme. There Brutus for honour’s sake joined the conspirators against Caesar and came to grief and dishonour.



One should get rid of boasting. We are all egotists. We are fond of talking of ourselves ceaselessly. And surely we exaggerate ourselves. Thus we have ourselves made the vanity fair of human society.



Non-violence is another quality that we should inculcate. There are people who do not kill a mosquito even, in a country like India, where once the government sent a whole army to kill them. But that is not the non-violence to be practiced by everyone. An army officer was challenged to duel for love. He accepted it coolly. There was the choice of arms. While his rival opted for a sword, he would take his revolver with him. He would see to that his rival was not killed. This army officer was the son of a rich hotel-keeper. His father possessed one thousand table cloths, two thousand spoons, two thousand knives and so on. When a boy he fled from his father’s house and joined the army. He did not join the army, because they came on his way. He fought in the war, because fight he must. Similarly everyone is a child of a hotel keeper. The world is a grand hotel run by our father or our higher self and join the hotel as an employee(we cannot run away from the hotels laid out by our father) let us accept that job only which is offered to us. If one is given the job of room cleaning, that is fine for him. Thus there are barbers, butchers, cobblers and the Prime Ministers and Presidents. Let us play our part well. If we are soldiers, let us fight. But let there be no hatred for our enemies. That is non-violence.



We should have fortitude. Mahatma Gandhi was once beaten black and blue by a white man in Africa. He did not resist. When the beating was over the Mahatma asked his tormentor whether he was not himself injured in the action of beating. This is fortitude.



Simplicity is another quality to be cultivated. People go to god-men in quest of miracles. They are disheartened. One of the chief marks of a god-man, that could be easily descried, is his simplicity. He is like a child, always agog with activities. Still he has no purpose in the contingent. He knows what he knows. He does not brag.



One should serve one’s teachers. Those who serve in schools and colleges are not necessarily the teacher we mean. A teacher is one who kindles the lamp of knowledge in one’s heart. Once, a teacher along with his disciples went to a river. There a corpse was floating along the current. The teacher asked his disciples to swim to it and bring it down and eat its flesh. When he ate the flesh, he found that it was not a dead body, but an edible of superb taste and fragrance.



One should be clean. It was said that cleanliness is next to godliness. That is, if you cannot be a god man, try to be a clean man. We must have a clean mind and body. But now a days, cleanliness is something which goes against godliness. People are clean to show up in parties among the glitterati of the society.



One should try to be constant in his love and pursuits. To have one aim and one desire impels one to be listless to the many diversities of Nature. There was a scholar. It struck him that he should learn the gypsy lore. Once he learnt it, he would come back to the society. So instead of knocking at the preferment’s door, one fine morning, he left the university hostel to wander with the gypsies. He was no more found in the so-called civilized society. Only the birds knew him. The country girls met him at the village fair. Thus we should pick up any offer by Nature and pursue it ignoring any other offer from Nature. We can thereby outwit Nature, using Nature only. That is the strategy.

Krishnas Speech at the Battleground chapter thirteen third instalment by Ramesh Mukhopadhyaya

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Think &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;of a child who is lost in a fair. He is full of tears. He cries &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;lustily for his father. A sympathetic passer- by stops and asks the &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;child to stop his cries. Can he hear the father shouting his name? We &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;have lost our father, the higher self, in the fair held out by Nature. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;We do not seek the things here. We seek pleasure. Joy was the spring &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;from which we were born. We seek joy which is our father. Let us then &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;stop crying for the paltry things laid out by Nature and for our &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;father too. Our father is in our heart. We shall be able to hear him. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;Unless one develops an apathy for the objects of Nature, one cannot &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;realize one&#8217;s aim. A child must resist the temptation of the cricket &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;field. Or else he cannot do his studies. There was a young princess &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;who set out with her girl-friends to know the world. On the road, &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;first they met some men who were very jolly. They invited the ladies &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;to go along with them to join a musical party. Those who loved music &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;among the women stayed back with the men. The rest of the party moved &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;forward. At another point they met some men, who offered them &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;delicious food. Some ladies were fond of good food. They stayed with &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;these men. These men were not men, but ogres. They ate up the ladies. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;But the princess was unmoved by any enticement. She ultimately walked &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;along past the world to find herself as Krishna, the Supreme Being. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;One must avoid pride. There was a great saint in Bengal. His name was &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;Ram Thakur. He was a man of many miracles. But no one could recognize &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;his god-hood. He worked with a Bengali household as a cook for long. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;In ancient times the kings set out in disguise to inspect the state of &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;affairs in the Kingdom. Suppose he visits a ration office for a ration- &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;card. In India one needs ration-cards for purchasing things at fair- &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;price shops. Now the ration-officer straight away drives him away &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;seeing him in rags. Will the king in the robes of a poor peasant take &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;to heart the ration officer&#8217;s antics? No. We are also kings in our &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;higher self; we have come here in disguise to experience the world for &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;an hour or two. Why should we feel that our honour is injured? We are &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;always honourable men, whether one acknowledges it or not. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;We should always contemplate on the misfortunes of the world. As long &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;as one is capable of earning, one is honoured in the family. Give &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;money and costly presents to them, they will be praise for you. But &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;when you are a broke, everybody will laugh at you for your &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;prodigality. When you retire from your office, you find yourself &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;alienated from the family. When visitors come, the old man is not &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;allowed to meet them. Because he does not know how to behave. The one &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;man is pent up in a lonely cell where one day he finds himself to be &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;turned into a cockroach. His daughter opens the door of the cell twice &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;a day from without to give the cockroach some food in a pan. That is &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;the way of the world. When a woman dies, her husband fears to touch &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;her body. As long as she was alive, her husband played with it. Yonder &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;goes an old man with his staff. He can hardly walk. He is sans teeth, &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;sans hair. His body suffers from necrosis. Still his hopes are not &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;dead. Is it not a rude irony to life that even when they see the old &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;man, the children sport in the playground, the lovers whisper between &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;themselves and the middle aged man rushes to the share- market to make &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;more money? When a person sees into such folly, he at once renounces &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;the world. Sankar, a great Indian philosopher and saint, left home at &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;the age of eight. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;No wonder should be cherished at heart for one&#8217;s wife or husband and &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;children and near ones. Does Krishna thereby repudiate family life? &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;No, the duties of the family life have to be performed in a &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;disinterested manner. Jesus says, that no one has left house or &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;brothers or sisters or mothers or father or children or fields for &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;Jesus&#8217; sake and for the sake of the good news who will not get a &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;hundred folk( Mark 10,29,30). But what do we do in real life? A man &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;went to a king&#8217;s garden to steal some flowers. The man was caught red &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;handed and sent to stake. Even at the dying moment he remembered that &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;he could not give his wife the flowers that she longed for. Human life &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;is in pity. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;One should look upon good fortune and misfortune with equanimity. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;One should be fond of solitude; a lonely man is the strongest. We &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;often talk to our fellow-passengers in the bus. This sociable nature &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;is prompted by our loneliness. Because we want to fly from ourselves. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;What a pity. Let us prepare our minds in such a manner that we could &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;talk to ourselves at least. We should be absolutely lonely. We should &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;not think of god or higher self even. God will be there. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;If one talks to oneself only, it is better to talk of God. Devotion to &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;god protects the mind from other wasteful thoughts.. There should be &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;no enquiry as such. Enquiry, if any, should be concerning god and the &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;higher self. There should be no society to mingle with. Society, if &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;any, should discuss about the self and god. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;These qualities are not alien to man. Rather every man is born with &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;such qualities. Our education, our custom has taught us otherwise. We &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;have to be ourselves doffing the clothes with which custom has decked &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;us. Physical nature is antithesis to custom. So a life in nature is &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;more congenial for one to become one&#8217;s own self. Curiously enough the &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;leaders of men in every sphere of life have inculcated some or many of &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;these qualities. What if Einstein fights with Neil Bohr as to whether &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;god plays dice with the world or not? Both are great men. If someone &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;cultivates these qualities, he surely becomes successful in worldly &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;pursuits also; no matter whether he is a salesman or an insurance &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;agent. But that does not rescue him from the calamities of life and &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;Nature. The seas did not obey king Canute. And the god-king Rama or &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;God the Son Jesus, who wore all the qualities in perfect harmony had &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;to undergo trials and tribulations of life. &lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;&lt;BR&gt;&lt;/P&gt; &lt;P&gt;&lt;/P&gt;&lt;/DIV&gt;</plaintext></div> <div style='clear: both;'></div> </div> <div class='post-footer'> <div class='post-footer-line post-footer-line-1'> <span class='post-author vcard'> </span> <span class='post-timestamp'> at <meta content='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_7081.html' itemprop='url'/> <a class='timestamp-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_7081.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-10T02:55:00-07:00'>02:55</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_7081.html#comment-form' onclick=''> No comments: </a> </span> <span class='post-icons'> <span class='item-control blog-admin pid-1892376385'> <a href='https://www.blogger.com/post-edit.g?blogID=7384230430166168606&postID=3855796600696575260&from=pencil' title='Edit Post'> <img alt='' class='icon-action' height='18' src='https://resources.blogblog.com/img/icon18_edit_allbkg.gif' width='18'/> </a> </span> </span> <div class='post-share-buttons goog-inline-block'> </div> </div> <div class='post-footer-line post-footer-line-2'> <span class='post-labels'> </span> </div> <div class='post-footer-line post-footer-line-3'> <span class='post-location'> </span> </div> </div> </div> </div> <div class='post-outer'> <div class='post hentry uncustomized-post-template' itemprop='blogPost' itemscope='itemscope' itemtype='http://schema.org/BlogPosting'> <meta content='7384230430166168606' itemprop='blogId'/> <meta content='949823369175024413' itemprop='postId'/> <a name='949823369175024413'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3505.html'>Krishnas Speech at the Battleground chapter thirteen concluding portion by Ramesh Mukhopadhyaya</a> </h3> <div class='post-header'> <div class='post-header-line-1'></div> </div> <div class='post-body entry-content' id='post-body-949823369175024413' itemprop='description articleBody'> <div dir="ltr" style="text-align: left;" trbidi="on"> <br /><br /> KRISHNA'S SPEECH CHAPTER-XIII (CONCLUDING PART) <br /> <br /> 1 post by 1 author in sefirah<br /> <br /> Categories: <br /> <br /> <br /> <br /> <br /> <br /> mousumi Post replyMay 17 <br /> <br /> <br /> <br /> <br /> <br /> Other recipients: mousu...@gmail.com<br /> <br /> When one attains these qualities, the Veil of Nature is removed from <br /> <br /> the eyes. Knowledge reveals itself like thousand Suns. The Cosmic <br /> <br /> Being is the knowledge we attain. It has no beginning. It is neither <br /> <br /> is, nor is not. It alone exists. The world is a faulty perception on <br /> <br /> our part of this Cosmic Being. It has hands and feet everywhere. It <br /> <br /> has eyes, face and head everywhere. It has ears everywhere. It covers <br /> <br /> everything. It is the cause of manifestation of the senses and their <br /> <br /> faculties. But it feeds the whole world. It has no qualities as such. <br /> <br /> But it enjoys the Nature composed of the qualities. It is without in <br /> <br /> the physical nature and the world. It is in the heart of everything <br /> <br /> and every living being. It is indivisible whole; yet it presents <br /> <br /> itself before our eyes as made of many fragments. It is near us; still <br /> <br /> it is far away. It maintains the world. It creates the world. It <br /> <br /> destroys the world. It is the object of knowledge. It is the only <br /> <br /> thing that one can ever know, because it exists in every heart. <br /> <br /> Knowledge is the attribute of the cosmic self that hides in every <br /> <br /> individual self. <br /> <br /> Thus Krishna describes what is knowledge. <br /> <br /> Once one attains this knowledge, one becomes fit for access to Krishna <br /> <br /> the supreme being. Thus although there is nothing beyond the Cosmic <br /> <br /> Being, the Supreme Being is still at a higher stage of realization. <br /> <br /> There is no end of exploring the spirit. <br /> <br /> Nature, of which the world is a manifestation, is also beginningless <br /> <br /> like the Cosmic Being and the Supreme Being. It is the mother of cause <br /> <br /> and effect. The self or the Supreme Being experiences weal and weal <br /> <br /> thereof. The self through its reflection on the Nature is associated <br /> <br /> with the qualities of Nature that are ever restless. Thus the self <br /> <br /> undergoes births and deaths. There is also the Supreme Being in every <br /> <br /> self as the knower. He is that part of our mind that gives wisdom. <br /> <br /> He who knows all these secrets is relieved of the birth and death <br /> <br /> cycle. Some get to this knowledge through meditation, others through <br /> <br /> awareness and some others through action. <br /> <br /> Krishna says that all existence is made of the contact between the <br /> <br /> field and the knower. He who finds the knower or the Supreme Being in <br /> <br /> everything does not mistaken the identity of what really is. Since he <br /> <br /> finds good everywhere, he does not distinguish a brothel from the <br /> <br /> Valhalla. He perfectly fits in the worldly life. But the worldly life <br /> <br /> cannot put him in servitude. He who knows that every act is being done <br /> <br /> by Nature only, knows that he is not the doer.When the fragments of <br /> <br /> the existence are found to be part of one infinite whole, one finds <br /> <br /> the Cosmic being. The self though enthralled in the body neither <br /> <br /> acts, nor is involved in the vicissitudes of worldly life. It is <br /> <br /> beginningless. It is the ineffable Supreme Being. But the Supreme <br /> <br /> Being is not enthralled by it. When the little child in the arms of <br /> <br /> its father rebukes the father, the father feigns weeping. But the <br /> <br /> father is not weeping actually. Just as the sun stationed at a <br /> <br /> particular point only illuminates all the worlds similarly Krishna <br /> <br /> never leaves his abode in Golaka. Still he is everywhere. <br /> <br /> Thus, Nature and field are functionally two different concepts though <br /> <br /> they are the same. The field is what we perceive in the world. Nature <br /> <br /> is the metaphysical description of the same. <br /> <br /> The knower and the self are also functionally two different concepts <br /> <br /> though they are at bottom the same. When the self is understood in <br /> <br /> relation to the field, it is the knower. When the knower is understood <br /> <br /> in relation to Nature it is the self. <br /> <br /> The knower is the Cosmic Being in which all opposites melt. There <br /> <br /> neither the knower exists, nor the object of knowledge exists. It is <br /> <br /> neither is, nor is not. <br /> <br /> How do we then resolve the trinity in Nature, Cosmic Being and the <br /> <br /> Supreme? Only a part of the Supreme Being&#8217;s nature is the Nature. The <br /> <br /> Cosmic Being is but the gloriole of the Supreme Being that hides both <br /> <br /> the Supreme Being and the Nature in a flood of ecstasy. <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> </div> <div style='clear: both;'></div> </div> <div class='post-footer'> <div class='post-footer-line post-footer-line-1'> <span class='post-author vcard'> </span> <span class='post-timestamp'> at <meta content='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3505.html' itemprop='url'/> <a class='timestamp-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3505.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-10T02:49:00-07:00'>02:49</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3505.html#comment-form' onclick=''> No comments: </a> </span> <span class='post-icons'> <span class='item-control blog-admin pid-1892376385'> <a href='https://www.blogger.com/post-edit.g?blogID=7384230430166168606&postID=949823369175024413&from=pencil' title='Edit Post'> <img alt='' class='icon-action' height='18' src='https://resources.blogblog.com/img/icon18_edit_allbkg.gif' width='18'/> </a> </span> </span> <div class='post-share-buttons goog-inline-block'> </div> </div> <div class='post-footer-line post-footer-line-2'> <span class='post-labels'> </span> </div> <div class='post-footer-line post-footer-line-3'> <span class='post-location'> </span> </div> </div> </div> </div> <div class='post-outer'> <div class='post hentry uncustomized-post-template' itemprop='blogPost' itemscope='itemscope' itemtype='http://schema.org/BlogPosting'> <meta content='7384230430166168606' itemprop='blogId'/> <meta content='7867278291776071847' itemprop='postId'/> <a name='7867278291776071847'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_10.html'>Krishnas Speech at the Battleground chapter fourteen by Ramesh Mukhopadhyaya</a> </h3> <div class='post-header'> <div class='post-header-line-1'></div> </div> <div class='post-body entry-content' id='post-body-7867278291776071847' itemprop='description articleBody'> DEATH AND IMMORTALITY Fear death? Death implies the death of the body. The owner of the body generally puts on fresh robes of flesh and bone and is born again. If the self or the owner of the body can face the worldly life in right sport, the self need not undergo births and deaths. But he self can live in such a state for 4320000000 years. After that the Creator&#8217;s day ends. At that moment, everything whatever becomes unmanifest and retires in the shelf of Krishna. Nothing is annihilated, of course. The self, which has been liberated from birth and death cycle, also retires into Krishna at that time as unmanifest. But, right knowledge can help to overcome that also. Then the self need not become unmanifest , when the world becomes unmanifest. That is Krishna&#8217;s promise. One should know that the Cosmic Being receives the seed from Krishna and hence springs the creation. In other words, the appearance of the Cosmic Being has been caused by the seed of Krishna. Whatever image is brought forth in any womb whatever is brought forth by the Cosmic Being. Thus the Cosmic Being here functions as Nature. The seed is nothing else but the reflection of the self on Nature. The image on the Nature is shackled by the three qualities which make Nature. And the image falls in the trap of the body. The neutral quality among them, light up and binds everything with joy and wisdom. The positive quality on the other hand is a passionate lover and a rash hero. It binds the soul through attachment to action and their consequences. It is unquenchable thirst. The negative quality always takes the body for the self. It is error, sloth and sleep. All these three qualities exist in every man. Krishna asks Arjuna to subdue positive and negative qualities so that the neutral quality is surely enthroned in a being, at once there is a festival of light or Diwali in its mind and body. When the positive quality presides over a person, greed, inactivity, action with self-interested motive, restlessness and longing for enjoyment govern him. Obtuseness of mind and the senses, disinclination to perform one&#8217;s obligatory duties, frivolity and stupor- all these appear when a person is overwhelmed with negative qualities. Thus, the despondency of Arjuna was a sudden fit of negative qualities. When a man of neutral nature dies, he goes to higher worlds like heaven. He who dies a positive doer, is born in a family and society where attachment to action is acute. Those who die with preponderant negative qualities are often born a sub-human organism. The neutral doer, they say, reap harvests of happiness. The positive doer reaps sufferings. The negative doer reaps ignorance as the fruit of his action. Wisdom follows from the neutral quality, greed from the positive one and error and stupor from negative quality. Once one knows that these three qualities are the springs of action one is bound by them. One eats when one has to and one sleeps when one has to. If one can transcend all these three qualities one conquers birth and death, old age and grief. Krishna has already told us about the effects of neutral quality on a character. But what are the marks of a person who rises above the three qualities? Arjuna poses this question. Krishna replies: One who does not hail the light of wisdom Or, harness the heroic aptitudes of action Of hate or hide his own ignorance. Nor longs for them nor lament their extinction One who is just a witness Of the tendencies aworking in the self And lets them do their do&#8217;s Without relenting to their pelf One who remains the same in joy and sorrow And who greets the stone and the gold with equal love. And welcomes both friends and foe with a good morrow Honour and insult are equal in whose scale Who has given up every initiative in life Has surely transcended the three qualities With which Nature binds them to strive. Krishna says that such a man is not affected by the destruction of the universe. Where does he inhabit then? Myriads of universes light up and blow out like the light of the fire-flies. He dwells in a world beyond those universes. It is the universe where every particle of dust is made of the love of Krishna. It is Golaka. The way to the bloody path of war can be transformed into the way to Golaka if one remains prostrate at the feet of Krishna at heart. <div style='clear: both;'></div> </div> <div class='post-footer'> <div class='post-footer-line post-footer-line-1'> <span class='post-author vcard'> </span> <span class='post-timestamp'> at <meta content='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_10.html' itemprop='url'/> <a class='timestamp-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_10.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-10T02:38:00-07:00'>02:38</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_10.html#comment-form' onclick=''> No comments: </a> </span> <span class='post-icons'> <span class='item-control blog-admin pid-1892376385'> <a href='https://www.blogger.com/post-edit.g?blogID=7384230430166168606&postID=7867278291776071847&from=pencil' title='Edit Post'> <img alt='' class='icon-action' height='18' src='https://resources.blogblog.com/img/icon18_edit_allbkg.gif' width='18'/> </a> </span> </span> <div class='post-share-buttons goog-inline-block'> </div> </div> <div class='post-footer-line post-footer-line-2'> <span class='post-labels'> </span> </div> <div class='post-footer-line post-footer-line-3'> <span class='post-location'> </span> </div> </div> </div> </div> </div></div> <div class="date-outer"> <h2 class='date-header'><span>Monday, 9 July 2012</span></h2> <div class="date-posts"> <div class='post-outer'> <div class='post hentry uncustomized-post-template' itemprop='blogPost' itemscope='itemscope' itemtype='http://schema.org/BlogPosting'> <meta content='7384230430166168606' itemprop='blogId'/> <meta content='7959801529563716500' itemprop='postId'/> <a name='7959801529563716500'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_477.html'>Krishnas Speech at the Battleground chapter fifteen by Ramesh Mukhopadhyaya</a> </h3> <div class='post-header'> <div class='post-header-line-1'></div> </div> <div class='post-body entry-content' id='post-body-7959801529563716500' itemprop='description articleBody'> In our mundane experience we find consciousness as an infinitesimal part of the existence. With the exception of life on earth the rest of the universe is a huge waste land of matter and space. It naturally follows that mind is an epiphenomenon of matter. Different constituents of matter have combined chemically to bring about first life on earth in the primaeval soup. The monocellular amoeba, we have been told, have evolved into man. But out of nothing, nothing comes. Consciousness cannot spring from matter unless consciousness is immanent in matter. The world as I find it exists in may consciousness. I am conscious of myself. So I exist even if my body, mind and the rest of the world were a dream to me. This &#8216;me&#8217; is the creator of the universe. Thus if the body emerged from the supermind of myself, then the root of the tree of the body is towards the mind. If the material world and the worldly life have emerged from the existence, then the tree of the mundane existence has sprung from the primordial consciousness which is infinite. Since the effect lies in the cause, the cause always seems to be greater than the effect. Krishna speaks of a gigantic tree which is inverted. Its branches, twigs and leaves are here on the world. Its trunk goes up piercing the stars and the skies. One knows not where it begins and where it ends. Its closely knit branches and twigs are the labyrinth of life and world. The leaves are the knowledge of action and science. Although the main root in the skies is hidden from the eye, some auxiliary roots go upwards while others dangle downwards. They are the fruits of our action that ties up with the strife-torn world. Some actions are noble. They stand for the roots that go up. Others are drawn to lust for flesh and material pleasure. This is a cosmic tree. We cannot imagine of it even being entangled with its roots. Earlier, Krishna has dwelled on how Nature has evolved into the world with the three qualities that compose it. It is these three qualities that give succor to the leaves and twigs and branches. Krishna has told us how from Nature sprang intellect, ego, mind, the five elements etc. , till the vast world has been forged. The same evolution is being spatially described as the mighty tree. The Creator himself, the heaven, the nether world and numerous other worlds dangle at different levels of the tree. The source of the tree is Cosmic Being. The end of the tree is Nature. Thus the tree symbolizes the two points &#8216;:&#8217; one representing the Cosmic Being and the other Nature. Nature is an indestructible. The world remains forever. Leaves and branches may die. But new ones will be in their place. Nature has so many worlds in it. The ants live in a world of two dimensions. They cannot jump. So they do not know what is height. So they live in the same world as we do. Still their world is different from ours. We live in a world of three dimensions. There may be worlds having five dimensions, six dimensions and so on till infinite. Thus there may be infinite worlds in the same world. There could be life in each world. Thus there could be gods, who inhabit in a world having larger number of dimensions than ours. So they know us; but we do not know them. The gods, the men, the ants, all have consciousness. When consciousness puts on the body of the ant, it is conditioned by the perceptive faculties of the ant&#8217;s body and lives in the ant&#8217;s world. When consciousness puts on a man&#8217;s body it lives in the world of three dimensions. But what is consciousness? Consciousness is the being that lives in the world of infinite dimensions. It has no body. It is its own body. When this consciousness is reflected on the uneven mirror of Nature it is imprisoned in many worlds where the number of dimensions distinguishes one world from another. The many worlds hang from the different parts of the tree that has its roots in the Cosmic Being and twigs in Nature. The tree is the Supreme Being that connects the Cosmic Being with Nature and the world. Man has two ends like the tree in body and mind. It has the desire of being born that brought man upon earth. Thus mind is the root of man; body with its senses are the leaves and branches. It is the Supreme Being who brings the opposites of body and mind together. While mind has thought, body has extension as its quality. But perhaps the tree is capable of meaning on another level. It is the tree within the body of every man. The tree is the spinal chord that connects the head with the pelvic region. The brain or the head could be likened to the Cosmic Being. The pelvic region is the other end of the tree which is thoughtless Nature. The source and origin of the tree is the Cosmic Being. The tree comes downward to evolve desire in it and objects of desire to feed on. But some roots go up to reach the Cosmic Being, away from the world of desire and its fruition. Similarly, one can imagine that the head is capable of thoughts- higher thoughts. But the generative organ that exists in the region near down the spinal chord is all for pleasure. Now that brain conducts everything in the body. So it is the root of the inverted tree. The sustenance of the generative organs comes from the brain. Could we check our sexual urge by restraining minds and senses? When we withdraw our attention from the generative organs, the roots that are near the twig of the tree go backward to the brain. God becomes the universe. The universe seeks to realize its godhood. Krishna says that one knows not where the tree begins, and where it ends and how long it lives. All thses are ambiguous. On one level the tree is an illusion. The Cosmic Being alone is. On another level the tree is perpetual. Men may come, men may go but the world will remain for ever. On a third level the tree will not remain beyond today, because, with the end of one day of the Creator, the tree will vanish. A man must cut off the stout roots of the tree that binds one to the worldly life. Then only he can hope to seek the feet of Supreme Being. It is a world fom where no man returns. There neither the sun shines, nor the moon, nor the fire. It is surely a world beyond light and darkness. We earthly men cannot imagine it. Krishna says that verily a portion of this being becomes life, drawing to itself mind and the five senses from the fund of Nature. Thus we are the children of the eternal. We are the parts of the eternal. When the eternal substance in us leaves the body for another, it takes the mind and the senses along with it just as the wind carries fragrance. This speaks of the subtle body that wears the flesh. When we move from one death to another birth, the mind, the ego, the intellect and senses persist with us. So we begin a new life all over again with the wealth of our mind and in eyes, ears and skin, tongue and nose in the form of the subtle body enjoys the world of matter. Those whose eyes are clouded with delusion, cannot see this eternal substance enjoying with the instrument of the body or leaving it for another. Only those whose minds are free from desire can espy it. The sun, the moon and the fire, derive their light and energy from Krishna only. The sun represents the spirit. The moon stands for our mind. The fire is the vital force that sustains our body. Krishna enters into the whole existence as energy and maintains it in the form of water, that is symbolized by the moon who gives sap to plants and herbs. In the form of fire Krishna enters every body and assimilates the food. Thus Krishna is the food. Krishna consumes the food. He announces that he is firmly established in every heart. Memory, knowledge and ignorance- all come from him. He is the theme of all knowledge. He is the expounder of knowledge. It is he who acquires the knowledge. Krishna says that there are two kinds of self. One falls away whereas the other does not. The whole existence belongs to the former category while the Cosmic Being is the latter. Krishna, the Supreme Being is different from them. He is the immutable personal god. He is immanent in the three worlds. Thus he reigns over them. He who knows Krishna in this light attains the summit of bliss. <div style='clear: both;'></div> </div> <div class='post-footer'> <div class='post-footer-line post-footer-line-1'> <span class='post-author vcard'> </span> <span class='post-timestamp'> at <meta content='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_477.html' itemprop='url'/> <a class='timestamp-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_477.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T23:15:00-07:00'>23:15</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='http://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_477.html#comment-form' onclick=''> No comments: </a> </span> <span class='post-icons'> <span class='item-control blog-admin pid-1892376385'> <a 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