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='https://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='https://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='https://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='https://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='https://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='https://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='https://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='https://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='https://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='https://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='https://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 href='https://www.blogger.com/post-edit.g?blogID=7384230430166168606&postID=7959801529563716500&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='8769254775795639767' itemprop='postId'/> <a name='8769254775795639767'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_7004.html'>Krishnas Speech at the Battleground chapter sixteen 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-8769254775795639767' itemprop='description articleBody'> < THE RITUALS TO BE OBSERVED DURING WAR Krishna in the last chapter clearly legitimated the rituals. Earlier, it seemed that Krishna did not pay that much attention to the rituals and tradition. When Arjuna pointed out that the war would sound the death-knell of caste-system, Krishna&#8217;s answer was ambiguous. Although he claims to have founded the caste-system, he does not mind revolutions in the society. Change is unavoidable. So, one need not bother what happens to the society. One should do the duty as ordained by the society knowing full well that the reality lies in a different kind of perception of life. There the self is all in all. Every action has to be observed to the end of the development of the self. Of course, if anyone tries that, people will be less concerned with the mundane world. There may be peace in thee society. But that is not always possible. Hence the rituals of the society should be observed. Krishna himself adheres to rituals. Or else the herd will be led astray. Still, Krishna never underlined the rituals. He even did not eulogise them who lead a life of high altruistic ideals. Disinterested doer and knower is the ideal man for him. But presently Krishna argued that there are to kinds of men in the society. Those who are charged with service-to-self or cafeteria attitude are with the devils. Those who are simple, honest and loving beings to the party of gods. This is not all. It is they who observe the rituals. Ritual, as the Concise Oxford Dictionary (eighth ed.) defines it, is a prescribed order of performing rites. Of course, observing ritual, is not enough to reach one to the goal. But they help. But what happens to one who is concerned with the development of the self and yet who does not observe the rituals? Are the rituals compulsory or optional for the seeker? Hindu society is largely free from such rituals which might scandalize a person. But let us take an ancient Mexican ritual into account. The ancient Mexicans believed like Krishna that we take flesh of the paddy-gods; in return we must sacrifice at the altar of god. Krishna took the sacrifice symbolically. In that sacrifice, we must kill our egotism and meanness and offer our clean hearts to god. But Mexicans took it literally. They said that the gods shed rains. We should shed blood in turn to appease the gods. The rain gods shed as much rain, as we shed blood. So, two Mexican tribes joined in a compact. Every year they would fight each other. Persons who became prisoners would be sacrificed at the altar; of god of course, the prisoner would be given a hero&#8217;s ovation. What would Krishna say in such a context if an Arjuna raised questions? Krishna would perhaps say for the ritual. Of course, the battle to be held at Kurukshetra is a ritual. Wars have been fought time and again in the annals of man. In answer to Arjuna&#8217;s query Krishna argues that no one can live without rituals. Everyone has respect for certain things. Yes, man is not born with a clean slate. He has in his unconscious many written down message. He brings them with him from earlier birth. All great literature is an instance of it. Vedavyas, the poet, creates a figure greater than the world he created in the Mahabharata. Krishna, the charioteer grows taller and taller in his speech till he touches the skies. Men discover themselves in their speech. They often did not know that they would say like that. Did Shakespeare know beforehand what he would write? He began somewhere. Then language carried him off his feet. This surely happens because there is an inexhaustible written code in the unconscious which is translated into spoken words. Krishna is a man who knows his unconsciousness. But others do not know themselves. Their regards for particular aspects are a priori. This can be best understood among the adolescents. While some find it heroic to take drugs, others are keen on working hard keen on making careers. Some again take it easy. Their regards for the objects of the world can be broadly classified into three categories corresponding to the three qualities of Nature. Those who are born with neutral qualities worship the gods. Those who have positive qualities worship sub-gods and ogres. Those who have negative qualities worship ghosts and ghouls. This is very simple. He also wants to be rich tries to make friends with men richer than him. When a poor neighbour invites him heartily to a dinner, he does not enjoy it. But when a rich man throws at him crumbs of cake he is overjoyed. That is what it should be. Those who want to become rich should worship the votaries of Mammon. One who wants knowledge, hangs on to one&#8217;s professor. One hopes that the professor, despite his busy schedule, can find some time for one. Everyone makes one&#8217;s god in one&#8217;s own image. Those who worship their gods with a motive that does not fit in with the notion of the well-being of the society pain Krishna who is at their heart. Such men are self-centred , proud and have antisocial desires in their hearts. Is it at all possible that Krishna who is a man, seated on the chariot , will be hurt, if any one among the vast armies, has ill &#8211;desire for the society? Let us recount a tale from first hand experience, as told to this present author by Mr. Birendrakishore Chakrborti, whose devotion to god has been a constant inspiration to the present author. It was in his youth that Mr. Chakraborti met a god-man. His name was Santa Das Babaji. Although Mr. Chakraborti did not have any aptitude for such spiritual teachers, still he was compelled to observe him from very close quarters. He had to serve the teacher as the latter&#8217;s personal attendant for some days. One day the teacher was delivering his sermon. The sermon over, his disciples would have food. The food was being cooked in a house some hundred furlong away from the venue of the sermon. The food would be first served to god. Then it would be distributed among the servants of god. There was a disciple of the teacher engaged in supervising the preparation of the food. Now it came to pass, that the disciple at the request of the ladies present where food was being cooked, had a glass of coconut juice. Hundred furlongs away, the teacher all on a sudden broke off in the midst of his sermon. He asked someone to call his disciple who was engaged in cooking. The disciple came with his head hanging. The teacher did not tell him anything. But he begged apology if his teacher, because it was his duty to take no food while he cooked food for god. In other words, the teacher knew what his disciple was doing though the latter was away from him. Believe it or not. But Mr. Chakraborti was a witness to it. Mr. Chakraborti is eighty four years old. He lives at 9 Pearce Rd., Liluah; Howrah, West Bengal, India. Worship of ghosts and goblins are not there in the upper class Hindu society. But when someone goes to a god with ignoble desires for personal ends, he makes a ghost of the god. The aptitudes of men are discernible from their good habits. Those who have affinity to neutral quality of nature take hygienic food. It will give them longevity, enthusiasm, strength, health and happiness. Those who have positive mentality are fond of food that is too bitter, or too hot or too salty or too acidic. Such foods give them a burning sensation. It makes them ill. Food which has prepared long back, cold and rotten, is favourite with the negative mind. The meaning is clear. Surely, Krishna would not frown at our taking ice-cream. When people observe sacrificial rites in accordance with the custom without any personal ambition, it is sacrifice after neutral outlook. When people do such sacrifice with personal ends and with a view to advertising themselves in the society it is sacrifice positive style. Commonly sacrifice is observed according to prescribed rules. It is performed respectfully. The priests are duly paid. The poor are given food and clothes on the occasion. But when all these rules are flung into the four winds, it is sacrifice negative style. In secular states such sacrifices are rarely seen. But the states themselves and different organizations often observe sacrifices in a different way. For example, the states as well as the different organizations observe the centenary of great man. Lot of money is spent on such occasions. Lot of high sounding promises to the society gurgle out from the nahsty mouths of the leaders. But do they mean what they say? Often they send fruits and sweets to the ailing in the hospitals. But that is show-biz. If we Indians are really concerned with hospitals and the ailing, no dog would have eaten away a new born baby on the hospital premises only. Such incidents are not rare in India. Such incidents do not take place in hospitals in remote villages. They take place in the towns. In the face of all these when World Health Day or similar something is observed it is sacrifice of the most nefarious kind. If Krishna speaks the truth, people who organise such sacrifices will be hanged upside down for ages together in lives hereafter. Worship of gods, worship of the wise, worship of the priests, cleanliness, simplicity, celibacy, and non- violence are called penance on the physical plane. One should not speak to hurt anybody. One should speak the truth. One should speak sweetly to others. One should have good will for everyone. One should devote oneself to the study of scriptures. Such is the penance on the plane of speech. Happiness at heart, straight-forwardness, silence, control of the self and purity of thought are penance of the mental plane. This is penance of the neutral kind. Thus penance does not necessarily mean to go to the woods and pray without taking food for days or months together. Those who observe penance for materialistic gains often control their speech and outward appearance. This kind of penance is of the positive type. It does not stand in good stead for the doer&#8217;s spiritual growth. It does not help the society as well. Humility, if it is not an end in itself, is young ambition&#8217;s ladder. Once the lowly man comes to power, he may reveal his serpent self. Actuated by unattainable desires, men often observe penance. They often do it to harm others. Often they torture themselves to that end. For example, one may think that one will shed own&#8217;s own blood to appease god. God being pleased should do harm to his enemy. A penance of this kind is negative. Charity is another ritual that should be observed. But carrying coal to New Castle is not charity. One should give somebody who has not done any good turn to the giver. One should not make gift to any body with a hope of any future return. This is charity of the neutral type. But what do we do in everyday life? We give presents to those who give us return. We do charity to keep up our social status. These are positive charity. They are bootless. Neither the society gains anything from it, nor the giver. Often people have lots of money. They do not know where to spend. A lady just alights from the aircraft. She has dollars in her purse. Two persons from a rich organisation ask for donation. She gives them hundred dollars without giving it a thought. The organisation will arrange seminars on how to better the sanitation system in the rural India; its venue will be a five star hotel. When rally needy and enthusiastic people ask for money for altruistic ends, she cannot afford to give them a penny. Such charity is of the negative kind. Those who give away money without love and regard for the done, are also negative in outlook. Krishna says that the three names &#8216;Aum&#8217;, &#8216;Tat&#8217; and &#8216;Sat&#8217; signify the Cosmic Being. The priest chants &#8220;Aum&#8221; and performs sacrifice, penance and charity for their own sake. Such activities keep up the society. If every work is looked upon as sacrifice, and if penance is done to equip one&#8217;s mind to become worthy of performing a sacrifice, we shall have a better world. There are men who do such sacrifice with a view to getting salvation. They want the Cosmic Being as &#8216;Tat&#8217; or &#8216;That&#8217;. The name &#8220;Sat&#8221; means &#8220;exists&#8221;. If a man knows that the Cosmic Being exists everywhere, in every action and in every possible result of action, whatever he does or speaks or thinks constitutes sacrifice, charity and penance. Sleeping or awake, a man&#8217;s whole life is a sequence of rituals. If one observes the rituals in the spirit of &#8216;Yes&#8221; to all things or in the spirit of god-exists-in-all-things- or in the knowledge of nothing is destroyed whatever, one triumphs over lower self and the world. Arjuna should fight in this spirit. War is a ritual like any other activity in human life. <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_7004.html' itemprop='url'/> <a class='timestamp-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_7004.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T22:08:00-07:00'>22:08</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_7004.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=8769254775795639767&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='2280131221362657452' itemprop='postId'/> <a name='2280131221362657452'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_839.html'>Krishnas Speech at the Battleground chapter seventeen 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-2280131221362657452' itemprop='description articleBody'> THE RITUALS TO BE OBSERVED DURING WAR Krishna in the last chapter clearly legitimated the rituals. Earlier, it seemed that Krishna did not pay that much attention to the rituals and tradition. When Arjuna pointed out that the war would sound the death-knell of caste-system, Krishna&#8217;s answer was ambiguous. Although he claims to have founded the caste-system, he does not mind revolutions in the society. Change is unavoidable. So, one need not bother what happens to the society. One should do the duty as ordained by the society knowing full well that the reality lies in a different kind of perception of life. There the self is all in all. Every action has to be observed to the end of the development of the self. Of course, if anyone tries that, people will be less concerned with the mundane world. There may be peace in thee society. But that is not always possible. Hence the rituals of the society should be observed. Krishna himself adheres to rituals. Or else the herd will be led astray. Still, Krishna never underlined the rituals. He even did not eulogise them who lead a life of high altruistic ideals. Disinterested doer and knower is the ideal man for him. But presently Krishna argued that there are to kinds of men in the society. Those who are charged with service-to-self or cafeteria attitude are with the devils. Those who are simple, honest and loving beings to the party of gods. This is not all. It is they who observe the rituals. Ritual, as the Concise Oxford Dictionary (eighth ed.) defines it, is a prescribed order of performing rites. Of course, observing ritual, is not enough to reach one to the goal. But they help. But what happens to one who is concerned with the development of the self and yet who does not observe the rituals? Are the rituals compulsory or optional for the seeker? Hindu society is largely free from such rituals which might scandalize a person. But let us take an ancient Mexican ritual into account. The ancient Mexicans believed like Krishna that we take flesh of the paddy-gods; in return we must sacrifice at the altar of god. Krishna took the sacrifice symbolically. In that sacrifice, we must kill our egotism and meanness and offer our clean hearts to god. But Mexicans took it literally. They said that the gods shed rains. We should shed blood in turn to appease the gods. The rain gods shed as much rain, as we shed blood. So, two Mexican tribes joined in a compact. Every year they would fight each other. Persons who became prisoners would be sacrificed at the altar; of god of course, the prisoner would be given a hero&#8217;s ovation. What would Krishna say in such a context if an Arjuna raised questions? Krishna would perhaps say for the ritual. Of course, the battle to be held at Kurukshetra is a ritual. Wars have been fought time and again in the annals of man. In answer to Arjuna&#8217;s query Krishna argues that no one can live without rituals. Everyone has respect for certain things. Yes, man is not born with a clean slate. He has in his unconscious many written down message. He brings them with him from earlier birth. All great literature is an instance of it. Vedavyas, the poet, creates a figure greater than the world he created in the Mahabharata. Krishna, the charioteer grows taller and taller in his speech till he touches the skies. Men discover themselves in their speech. They often did not know that they would say like that. Did Shakespeare know beforehand what he would write? He began somewhere. Then language carried him off his feet. This surely happens because there is an inexhaustible written code in the unconscious which is translated into spoken words. Krishna is a man who knows his unconsciousness. But others do not know themselves. Their regards for particular aspects are a priori. This can be best understood among the adolescents. While some find it heroic to take drugs, others are keen on working hard keen on making careers. Some again take it easy. Their regards for the objects of the world can be broadly classified into three categories corresponding to the three qualities of Nature. Those who are born with neutral qualities worship the gods. Those who have positive qualities worship sub-gods and ogres. Those who have negative qualities worship ghosts and ghouls. This is very simple. He also wants to be rich tries to make friends with men richer than him. When a poor neighbour invites him heartily to a dinner, he does not enjoy it. But when a rich man throws at him crumbs of cake he is overjoyed. That is what it should be. Those who want to become rich should worship the votaries of Mammon. One who wants knowledge, hangs on to one&#8217;s professor. One hopes that the professor, despite his busy schedule, can find some time for one. Everyone makes one&#8217;s god in one&#8217;s own image. Those who worship their gods with a motive that does not fit in with the notion of the well-being of the society pain Krishna who is at their heart. Such men are self-centred , proud and have antisocial desires in their hearts. Is it at all possible that Krishna who is a man, seated on the chariot , will be hurt, if any one among the vast armies, has ill &#8211;desire for the society? Let us recount a tale from first hand experience, as told to this present author by Mr. Birendrakishore Chakrborti, whose devotion to god has been a constant inspiration to the present author. It was in his youth that Mr. Chakraborti met a god-man. His name was Santa Das Babaji. Although Mr. Chakraborti did not have any aptitude for such spiritual teachers, still he was compelled to observe him from very close quarters. He had to serve the teacher as the latter&#8217;s personal attendant for some days. One day the teacher was delivering his sermon. The sermon over, his disciples would have food. The food was being cooked in a house some hundred furlong away from the venue of the sermon. The food would be first served to god. Then it would be distributed among the servants of god. There was a disciple of the teacher engaged in supervising the preparation of the food. Now it came to pass, that the disciple at the request of the ladies present where food was being cooked, had a glass of coconut juice. Hundred furlongs away, the teacher all on a sudden broke off in the midst of his sermon. He asked someone to call his disciple who was engaged in cooking. The disciple came with his head hanging. The teacher did not tell him anything. But he begged apology if his teacher, because it was his duty to take no food while he cooked food for god. In other words, the teacher knew what his disciple was doing though the latter was away from him. Believe it or not. But Mr. Chakraborti was a witness to it. Mr. Chakraborti is eighty four years old. He lives at 9 Pearce Rd., Liluah; Howrah, West Bengal, India. Worship of ghosts and goblins are not there in the upper class Hindu society. But when someone goes to a god with ignoble desires for personal ends, he makes a ghost of the god. The aptitudes of men are discernible from their good habits. Those who have affinity to neutral quality of nature take hygienic food. It will give them longevity, enthusiasm, strength, health and happiness. Those who have positive mentality are fond of food that is too bitter, or too hot or too salty or too acidic. Such foods give them a burning sensation. It makes them ill. Food which has prepared long back, cold and rotten, is favourite with the negative mind. The meaning is clear. Surely, Krishna would not frown at our taking ice-cream. When people observe sacrificial rites in accordance with the custom without any personal ambition, it is sacrifice after neutral outlook. When people do such sacrifice with personal ends and with a view to advertising themselves in the society it is sacrifice positive style. Commonly sacrifice is observed according to prescribed rules. It is performed respectfully. The priests are duly paid. The poor are given food and clothes on the occasion. But when all these rules are flung into the four winds, it is sacrifice negative style. In secular states such sacrifices are rarely seen. But the states themselves and different organizations often observe sacrifices in a different way. For example, the states as well as the different organizations observe the centenary of great man. Lot of money is spent on such occasions. Lot of high sounding promises to the society gurgle out from the nahsty mouths of the leaders. But do they mean what they say? Often they send fruits and sweets to the ailing in the hospitals. But that is show-biz. If we Indians are really concerned with hospitals and the ailing, no dog would have eaten away a new born baby on the hospital premises only. Such incidents are not rare in India. Such incidents do not take place in hospitals in remote villages. They take place in the towns. In the face of all these when World Health Day or similar something is observed it is sacrifice of the most nefarious kind. If Krishna speaks the truth, people who organise such sacrifices will be hanged upside down for ages together in lives hereafter. Worship of gods, worship of the wise, worship of the priests, cleanliness, simplicity, celibacy, and non- violence are called penance on the physical plane. One should not speak to hurt anybody. One should speak the truth. One should speak sweetly to others. One should have good will for everyone. One should devote oneself to the study of scriptures. Such is the penance on the plane of speech. Happiness at heart, straight-forwardness, silence, control of the self and purity of thought are penance of the mental plane. This is penance of the neutral kind. Thus penance does not necessarily mean to go to the woods and pray without taking food for days or months together. Those who observe penance for materialistic gains often control their speech and outward appearance. This kind of penance is of the positive type. It does not stand in good stead for the doer&#8217;s spiritual growth. It does not help the society as well. Humility, if it is not an end in itself, is young ambition&#8217;s ladder. Once the lowly man comes to power, he may reveal his serpent self. Actuated by unattainable desires, men often observe penance. They often do it to harm others. Often they torture themselves to that end. For example, one may think that one will shed own&#8217;s own blood to appease god. God being pleased should do harm to his enemy. A penance of this kind is negative. Charity is another ritual that should be observed. But carrying coal to New Castle is not charity. One should give somebody who has not done any good turn to the giver. One should not make gift to any body with a hope of any future return. This is charity of the neutral type. But what do we do in everyday life? We give presents to those who give us return. We do charity to keep up our social status. These are positive charity. They are bootless. Neither the society gains anything from it, nor the giver. Often people have lots of money. They do not know where to spend. A lady just alights from the aircraft. She has dollars in her purse. Two persons from a rich organisation ask for donation. She gives them hundred dollars without giving it a thought. The organisation will arrange seminars on how to better the sanitation system in the rural India; its venue will be a five star hotel. When rally needy and enthusiastic people ask for money for altruistic ends, she cannot afford to give them a penny. Such charity is of the negative kind. Those who give away money without love and regard for the done, are also negative in outlook. Krishna says that the three names &#8216;Aum&#8217;, &#8216;Tat&#8217; and &#8216;Sat&#8217; signify the Cosmic Being. The priest chants &#8220;Aum&#8221; and performs sacrifice, penance and charity for their own sake. Such activities keep up the society. If every work is looked upon as sacrifice, and if penance is done to equip one&#8217;s mind to become worthy of performing a sacrifice, we shall have a better world. There are men who do such sacrifice with a view to getting salvation. They want the Cosmic Being as &#8216;Tat&#8217; or &#8216;That&#8217;. The name &#8220;Sat&#8221; means &#8220;exists&#8221;. If a man knows that the Cosmic Being exists everywhere, in every action and in every possible result of action, whatever he does or speaks or thinks constitutes sacrifice, charity and penance. Sleeping or awake, a man&#8217;s whole life is a sequence of rituals. If one observes the rituals in the spirit of &#8216;Yes&#8221; to all things or in the spirit of god-exists-in-all-things- or in the knowledge of nothing is destroyed whatever, one triumphs over lower self and the world. Arjuna should fight in this spirit. War is a ritual like any other activity in human life. <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_839.html' itemprop='url'/> <a class='timestamp-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_839.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T22:03:00-07:00'>22:03</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_839.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=2280131221362657452&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='6020842281121046972' itemprop='postId'/> <a name='6020842281121046972'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3055.html'>Krishnas Speech at the Battleground chapter eighteen 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-6020842281121046972' itemprop='description articleBody'> <: THE DIFFERENT KINDS OF WARRIORS AND PATHS TO FREEDOM There is social hierarchy in every society. Krishna classifies the society in terms of the three qualities: positive, negative and neutral. It is the people of neutral mind who are more venerable in terms of Krishna. It were the priest class who had this neutral frame of mind generally. Thus the priest class were at the top of the society. With the advent of Marxism, the intellectuals were very much cornered. Marx specially warned against mechanical Marxism. But he himself also put the labourers above the intellectuals. Lenin imagined of an elaborate system where intellectuals were controlled by the Marxists. Russia gave them no freedom of thought. An instance of this attitude is evident from the introduction of Socialist Realism in Russian art and literature. It was sponsored by the state. It drove away a large number of creative thinkers from Russia. The Russian Formalists were, for example, a brilliant group of critics of new generation. They were made quiet. A few of them quit Russia. Free thinking was muzzled in Russia. The state alone could have information. Others must remain content with whatever they get via state controlled media. It was due to this that the Soviet experiment fell. Russia understood rather too late with Gorbachov that it is the knowledge that rules the hand; the hand does not rule knowledge. But it was too late for Russia.In other words, with the information revolution that is taking place, mind-workers are more important than the labourer. Software in computer is more important than hardware. Krishna puts the intellectuals at the top of the society. It is indeed a great task of the intellect to become free from every personal desire. The modern management principle could profit by Krishna. When they ask for young and energetic men and when they promise lot of money, they perhaps attract to them people who are more interested in the development of their career than the development of the corporate body where they serve. Had they taken into account the leanings of their mind as prescribed by Krishna they could choose the right persons perhaps. Now days through the introduction of &#8216;quality circle&#8217; they are trying to disinterested activity among the workers. Disinterested work is what Krishna looks forward to in every doer. But Arjuna cannot forget the ascetics who live away from the society. Earlier he told that he would better live on alms than to kill the venerated grand-father Bhisma and the teacher Drona in war and enjoy worldly pleasures. Then, again, he asked Krishna whether it would be better to cultivate the intelligence first and then to joint in activities of life. But Krishna pointed out that the intellect does not develop unless one takes part in the activities of life. Theoretical and practical knowledge go together. The former is lame without the latter. The latter is blind without the former. If one intelligently joins in the activities of life, one attains knowledge. In the last chapter Krishna talked of the worldly men, and classified them into three broad &#8211;divisions, and explained how the human society works through these different types of men. Krishna however does not mention the role of ascetics. These ascetics are found in every age and in every society. They are not apparently connected with the production-system of the society. Krishna is all for the production system. When he spoke of sacrifice and charity, he spoke of production system only. Giving another to the right persons always bears fruits. If we probe into the economic history of America, we find that the man, who had money, was on the look out for a person with ingenious creative faculty. He would then invest his money with a project conceived by the latter. He would get interest in return of the money he gave. Thus gold and gem were brought together. America became wealthier every day as a result of it. But in under-developed countries like India bank-loans are given to those who have clout in the government. The truly productive minds do not find the opportunity to translate their projects. Hapless, they have to serve the fools for two meals a day. Hence Krishna&#8217;s warnings regarding charity in the last chapter. But ascetics are not apparently connected with social activities. And Krishna does not dwell on them. So Arjuna asks Krishna who is an ascetic. The ascetics are supposed to have given up the worldly life. Arjuna wants to know what asceticism is and what renunciation is separately. Krishna says that, every activity whatever, like sacrifice, and charity could be done. If one performs them in a disinterested manner, one is ascetic. The giving up of any personal motive behind action is renunciation. Krishna says that no one should give up charity, sacrifice and penance. Only thing is that one should perform them in disinterested manner, Those who give up the performance of action such as sacrifice, charity etc are ascetics of the retrograde kind. The hopes of their spiritual progress is sealed. Giving up every motive, if one performs the actions as prescribed by the society and tradition only for their sake, it is renunciation of the neutral kind. Those who have neutral make up do not mind to perform an act which entails with it hardship. They do not do any work because it will give pleasure. Human life is impossible without doing work. So he who gives up all consequences of action is an ascetic. Those who, on the other hand, act with an eye on the results of a work, have to reap both the good and the bad of their work. Every action needs a site where it will be done. That is one&#8217;s body. The doer lives there in the body. The action needs instruments with which it will be done. They are the senses of man. Then there are the efforts one after another. Finally, there is the luck or the unseen factor. These five factors together go to forge an action. What Krishna says about the body could be jolly well applied to a corporate body or any organisation operating in the everyday world. There is the site of activity of the organisation. There is the proprietor or the body of the proprietors. There are the market research wing, the research and development wing and so on. They are the senses. But the unseen factor or luck must be there. When the Napoleonic war began all productive activities in Europe were militarized. So America got the opportunity to sell them different commodities of which Europe was in need. America remained neutral for the most of the part during the two great wars. It became the largest supplier of goods to the world- market. So good luck crowned the efforts of America. Such luck is also sine qua non with the individual&#8217;s success in any activity. Krishna observes that where men act with their body, mind and speech, the aforesaid five components are present in every action. One who thinks that one is the doer, does not appreciate how an action is done by the five components. Thus the owner of a firm does not understand how his employees contribute to his success. He must not be overproud of himself because luck in the shape of congenial environment helps him to flourish. He should not be downcast also if he finds himself a failure, despite his best efforts. He who has no pride, whose intellect is not involved with what should be the aftermath of an action, is at liberty to kill all the world. He kills no one in that case. That is, no sin for committing murder will touch him. No charge against him will be entertained at god&#8217;s court. What we do is not the point, what we want to do matters. Thus when god &#8211;incarnate Parasurama massacred the warrior class he did no wrong. And Arjuna if he kills his friends in the war he will do no wrong. The man who is disinterested in the world surely becomes no part of the world. He can offer his life as oblation in a sacrifice ads Christ did. Arjuna was also ready to do it in the first chapter. If Arjuna conquers the Satan of worldly appearance he can carry on war in right earnest, seated on his chariot drawn by the white horses. A warrior seated on a white horse waging war against the beasts that infest the earth has been also delineated in the Book of Revelation in the Bible. What goads one to action? Knowledge, object of knowledge and the knower are the three components of the motive behind action. A person is an engineer; he has thorough knowledge of electronics. If he has the object to use his knowledge to produce useful goods for the society, the impulse to action is there. Now there must be the instrument in the form of capital with which the doer will accomplish the action comprising of the production of the goods and selling them in the market. <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_3055.html' itemprop='url'/> <a class='timestamp-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3055.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T21:46:00-07:00'>21:46</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_3055.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=6020842281121046972&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='7212521715084004982' itemprop='postId'/> <a name='7212521715084004982'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_09.html'>Krishnas Speech at the Battleground chapter eighteen second part 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-7212521715084004982' itemprop='description articleBody'> When a person, finds one indestructible principle through every action whatever, he is a knower of the neutral kind. But those who look upon the diverse actions in the everyday world as they appear to be, independent of one another, are knowers of the positive type. There are some people again with whom any simple work seems to be as huge as the burden of the whole world; they are negative knowers. They do not try to understand any principle whatever underlying the world of activities. The activity done by a disinterested person is neutral. He has neither love nor hatred against it. But the work which is performed with great toil from pride and desire is positive one. When one begins a work from delusion without taking into account its positive outcome, it is a negative work. The doer in that case does not even think of whether his resources were sufficient for the undertaking. He who has no attraction for activity and its results thereof is neutral doer. He does not deem himself as the doer. But he has patience and lot of zest for work. In other words such a man never seeks a fight. But when he has to he fights with all his heart; but he does not care whether he wins or not. Fond of worldly pleasures one who looks forward to success in material world is a positive doer. He is greedy and jealous. He is unclean. Sorrow and happiness overwhelm him. One who does not do anything whole heartedly is a negative doer. He has no conscience. He tries to succeed by cheating and fraud. He is lazy. He suffers from depression. He is a slow coach. The neutral intellect can easily distinguish the desire from disinterestedness, duty from other work, fear from fearlessness and bondage from freedom. The positive intellect cannot distinguish from one another. What is vice seems to be virtue with the negative intellect. The firmness with which a person controls his mind, vital air and senses is neutral. The control of the vital air has been repeatedly advised by Krishna. It means the slowing down of the clock that is our body. The life-time of a particle depends upon its speed. The faster it moves, the slower is its clock and the longer it survives. The slowing down of the clock of the human body might mean longer longevity for the body. Those who cling to the virtues, earthly possessions and worldly enjoyments with firmness are positive. The positive doer looks forward to worldly success and heaven hereafter. He has four goals in-virtue, wealth, happiness and heaven. The four aims must go together; aiming at any one of the four goals will not do. A parallel instance can be given from the contingent world of politics and economics. Japan, for example, is much advanced in economic activity. An economic super-power must also make headway militarily and politically to keep its commercial interests in the world market secure. Or else it cannot hold fast to the pleasures of the heaven upon earth that it enjoys. A positive doer must firmly cling to his programs of changing the world. While the positive doer of the noblest type seeks to change the world, the neutral doer drives all his attention to the control of his mind. To control one's mind is a harder task than to control the world. The person who sticks to his pride, melancholy disposition, fears and delusions has the firmness of the negative type. Happiness is also of three kinds, the neutral doer abandons all pursuits in the material world for those in the mind. At the outset he has to undergo lot of difficulties. Negligence of the material consideration may mean privation and persecution. But once he conquers temptations in mind raised by Satan, ever lasting peace is promised to him. The pleasures of contact of senses with the objects are sure to be followed by pain. In the shrine of worldly delight, melancholy is the presiding deity. Such transitory happiness is the fruition attained by the positive doer. The happiness of the negative doer comes from stupefaction, sleep and indolence. Krishna reiterates that the classification of men in the society has been done on the basis of innate qualities of men with which they are born. The priest has an innate aptitude for knowledge and experience of the ineffable reality behind the show of the world. He is fond of sacrifices. He seeks to subjugate his mind. The warrior class seeks to cultivate valor, fearlessness , firmness, cleverness etc. He wants to lord over the world. He is fond of bestowing gifts. The merchant class is fond of farming and looking after dairy and poultry etc. They want to prosper in business activities. Rests of the men are fit for helping other classes in their pursuit. But no one should go against his innate tendencies. That will land him in great misery. If the warrior seeks to present himself in borrowed robes his innate warrior&#8217;s instinct will betray him and he shall not be able to live up to his aims. One must set one&#8217;s aim taking into account of one&#8217;s innate aptitudes. And every kind of work done in the right spirit leads one to the summit of bliss. One who has neutral disposition of mind cultivates an intellect absolutely disinterested in the object of senses. He has no desire at all. He has controlled his own self. He has even controlled his own vital air. In that way, he has control over his involuntary muscles. He can slow down the activities of his body even. Such a man has no activity in the worldly life. He lives in seclusion. He takes little food. He is always in a state of mind which admits of no duality or dichotomy like love and hatred, matter and spirit etc. He is on the plane of the Cosmic Being. He attains the supernal love for Krishna. He can know then who Krishna is. He becomes one with Krishna. It is curious to note that Krishna speaks of the ascetic who lives away from the society, towards the close of his speech. He gives very short account of such a person. This is because Krishna is concerned with worldly men and the battle at Kurukshetra. But however he may have been brief on his description of the ascetic, he made no bones of the fact that an ascetic is the height of man&#8217;s spiritual achievement. That man has existence on biological, vital and mental planes are obvious. But the ascetic discovers in him higher planes of knowledge. They are explored on the level of man&#8217;s subtle body. Beyond that is the plane which is attained on the level of man&#8217;s casual body. But there is beyonding still, when the body is shattered. Climbing such planes is the ascetic journey up the pipul tree towards its roots experiencing worlds after worlds having greater and greater number of dimension till he becomes one with the infinite. What we called occult powers or extra-sensory perceptions are but man&#8217;s climbing from the world of three dimensions. Once the bowl of the body is brought near the sea of the Cosmic Being, it has the disposition of the sea. Its waters can fill thousand worlds. But those who do not have that kind of intellectual aptitude should act as a deputy of Krishna. They should not bother themselves with the results of their activity. For they should think that it is Krishna who has the right to the results of the activity; they are not entitled to reap the results of their activity. If they work in this spirit, Krishna helps them to cross the endless sea of suffering. If one does not obey Krishna from pride one has to undergo untold misery. <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_09.html' itemprop='url'/> <a class='timestamp-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_09.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T21:42:00-07:00'>21:42</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter_09.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=7212521715084004982&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='1960774984865517705' itemprop='postId'/> <a name='1960774984865517705'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter.html'>Krishnas Speech at the Battleground chapter eighteen concluding part</a> </h3> <div class='post-header'> <div class='post-header-line-1'></div> </div> <div class='post-body entry-content' id='post-body-1960774984865517705' itemprop='description articleBody'> Arjuna must do the war being driven by his a priori instinct despite his wishes against it. Krishna points out that god lives in every heart propelling every man to act. God does this with the help of his magic powers. God is the fulcrum on which the blades of change revolve propelled by the magic power. Krishna asks Arjuna to take refuge with his god. God will grant him eternal kingdom of happiness. Krishna says that he has unlocked the secret of secrets before Arjuna out of love for him. Now, whether Arjuna will take part in the war or not , depends on Arjuna only. Krishna asks Arjuna to give away his mind to Krishna. Arjuna should be a devotee of Krishna. Arjuna should worship Krishna. Arjuna should salute Krishna. Thus Arjuna will attain Krishna. Krishna assures that. The Bible announces &#8220;Hear Israel, Jehovah our God is one Jehovah, and you must love Jehovah your God with all your whole heart, and with your whole soul and with your whole mind and with your whole strength&#8221; (Mark12:29,30). Krishna however means that if instead of worshipping Krishna or any other god one seeks one&#8217;s self in the self, same way one will be filed with deathless joy as the seas are filled with water. Krishna has already discussed the issue of war from every possible stand-point. If Arjuna finds them difficult to realize in real life, let him abandon the hair splitting arguments regarding war and its consequences. Let him follow his own self. Or let him obey Krishna. Krishna and the self, of a person are the same. The eternal self or Krishna will redeem him from all possible sins. Arjuna must not lament any more. Krishna says that what he said presently must not be told to people who have no respect for such words and who have no respect for the higher self or for Krishna. Hew who preaches this secret knowledge to those who seek the higher self, will surely attain super love for the self and for Krishna. He who studies the conversation between Krishna and Arjuna will reap the harvests of one who seeks the truth through philosophical deliberations. He who hears the conversation with necessary respect and without any ill-will, will be also delivered from the harsh bonds of the world. Krishna says Arjuna whether Arjuna has heard him with all attention. Are the doubts of Arjuna done away with? Arjuna&#8217;s reply is very short. He says that his doubts have been dispelled. His delusion has dissipated. He has regained the memory of his higher self. He will obey Krishna. The way through action is the way out of it. Perhaps this is not true of Arjuna alone. Many other kings and soldiers in the vast assembly heard this conversation. They can now see into the mysteries of death and fight like heroes, getting rid of fear. When battles cannot be avoided, the preacher must prepare their minds to face death four-square. Death! Where are thy pangs? Sanjaya tells the king Dhritarastra that thus ended the thrilling conversation between Krishna and Arjuna. He gratefully remembers the poet Vyasa, by whose grace he could hear those supernal words, unfolding the secret truths of life and universe. This touches upon the function of a poet. It is the poet who makes us see into the life of things and sympathise the hopes and fears that we did not heed earlier. Sanjaya asserts that Krishna is the master of the universe. We heard the master of the universe speak. Sanjaya is thrilled over and over again to remember the conversation between Arjuna and Krishna. The reminiscences of the god-head of Krishna revealed by Krishna himself are still as wonderful. They are the sights before which one faints. Their memory fills Sanjaya with unspeakable pleasure. Thus Sanjaya speaks in behalf of the reader. Sanjaya now tells the king that where Krishna the supreme being accompanies the great archer Arjuna, no one can beat them. Goodness, victory, glory and unfailing righteousness always accompany them. Will Sanjaya&#8217;s speech melt the heart of the blind king Dhritarastra? Do we, ourselves, set out for the path as set down by the path-finder Krishna? Krishna addressed Arjuna and deliberated on the mysteries of life and universe. Thereby he addressed the multitude of soldiers ready for fight .His voice has thus addressed the futurity. But as Krishna himself observed earlier, the truth remains ever elusive. Some look upon it with wonder. Some hear it with wonder. Some do not understand the jot or title of what they see or hear. However much eloquent he may have been, what Krishna told is pregnant with what remains untold. It is this absence or the mysterium tremendum that creeps on our skin and that creeps into our hearts. Poetry has its own laboratory where the reader must cultivate the faculty of understanding the presence of absence lying behind the surface meaning of a work of art. Once we learn to read poetry like that we also know how to experience the presence of absence in the show of things of the world. When Arjuna picks up his bow Gandiva, he only sits erect for meditation. The bow is symbolic of his spinal chord. When he had thrown away the bow, he only gave up his meditation and sat with his spinal chord stooping. Now he resumes his meditation. He will fight a crusade against the temptations of the worldly life. <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.html' itemprop='url'/> <a class='timestamp-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T21:36:00-07:00'>21:36</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground-chapter.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=1960774984865517705&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='3971889754380334977' itemprop='postId'/> <a name='3971889754380334977'></a> <h3 class='post-title entry-title' itemprop='name'> <a href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground.html'>Krishnas Speech at the Battleground Epilogue</a> </h3> <div class='post-header'> <div class='post-header-line-1'></div> </div> <div class='post-body entry-content' id='post-body-3971889754380334977' itemprop='description articleBody'> EPILOGUE When one hears Krishna speaking at the battle field, one is apt to ask. Who is Krishna? On the mortal level, where, was he born? What was his boyhood like? What heroic exploits did he achieve in His youth? How did he die? One asks: On the transcendental level where is his abode? Is not the world itself his abode? Or else, does he live in a world beyond the world? It is said that he created the universe. How did He create it? Where is the secret of his magic powers? He claims that he reincarnates again and again in this world. How is it that the god of gods who is infinite and formless could reincarnate in finite forms? What were his reincarnations in the past? What did he do thereby? How to praise him? How should we worship him? How could we invoke him? Thus a battery of questions are raised. To meet them, a whole range of literature has grown. They chiefly consist of the Mahabharata the Harivamsa, the Bhagavata and other Puranas There are other works as well. They dwell on the Krishna theme from countless angles. Thus our discourse on the Gita is an invitation to the reader to pour into more works on Krishna theme and to further discourse. A perusal of religious books makes one think counter to the way of the worlds. When we are left to ourselves, we are engrossed with this man&#8217;s scope and that man&#8217;s talents. Consequently we lay down our lives for material gains. It is of course uncertain whether we can possess the objects of our desire, despite our life-long pursuit after it. In order to have material gains, we must take help of others. In other words we must acknowledge obligation to others. Once we possess the object of our desire, it may lose its charm. And we have to go for possessing something else. Since the objects of desire are scarce in the world, there is a lot of competition among men for them. Often it results in bitter strifes. Besides once we possess a thing, it is subject to wear and tear. The possession of a thing , again, only satisfies our will to power over others. But our hearts are never as happy as when we all of a sudden catch the sight of a sea or a mountain. But cannot the heart be jocund on its own? The perusal of the religious books makes us think in a different way. We are impelled to think of God. We need no one&#8217;s help to attain God. Only thing is that we must help ourselves. We must withdraw our senses from the outer world and drive them inward to discover God that lurks in our hearts. God is one. Still each one of the six hundred million people on earth can possess him exclusively. Ihe more one is in contact with God, thee more he is in love with God. So he has no fear of being disillusioned. God has no wear and tear , so no one possesses God, one has no fear of losing God. Since God is at the innermost region of one&#8217;s heart, one&#8217;s heart is truly filled with joy on its own. Once we seek God , we need no external aid to become happy. Our material possessions do not accompany us when we die. But God persists with us even after death. Oh God!Give us the strength To worship you! This is a plague ridden world Cut off from the eternity No one can escape from here lest the plague of mortality spreads in other worlds too. Every day,, every morning, every night Man are being carried in their coffins to their tombs. No one knows, when death will visit us, Our friends, our dear and near ones And our children Nothing belongs to us in this world. Even the body is not ours Or else, why should we leave the body even when we do not will it. The mind and senses are not ours as well. Or else why do they not obey our commands To turn back from the objects of the outer world, Oh God! Give us the strength to Have command over mind and senses Give us the strength to contemplate on you alone You have no death One who can contemplate on the deathless Becomes death-less himself He alone escapes the plague ridden world And joins the tribe of the immortals. Alas! I pray to you for emancipation? My mind drifts me away from you thereby Like the most vile and treacherous valet. Why should I pray to you for the sake of anything else than for prayer itself. I do not want escape from the plague-ridden world However much harsh and alien it Might appear to me I am ready to born over and over again Here only And remain ever a bondman to serve your will Oh God!Give me strength enough to be your devotee for ever and anon. Om Shanti!Om Shanti!Om Shanti! Peace!Peace!Peace! <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.html' itemprop='url'/> <a class='timestamp-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground.html' rel='bookmark' title='permanent link'><abbr class='published' itemprop='datePublished' title='2012-07-09T21:29:00-07:00'>21:29</abbr></a> </span> <span class='post-comment-link'> <a class='comment-link' href='https://naasatya.blogspot.com/2012/07/krishnas-speech-at-battleground.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=3971889754380334977&from=pencil' title='Edit Post'> <img alt='' 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