Friday, January 31, 2014

BHAGAVAD GITA - CH.2.Sl.13,14,15 - SAMKHYA YOGA - what is the nature of all of our sensations? Who is fit for immortality?





Dehonosminyathaa Dehe Kaumaaram yauvanam Jaraa |

thathaa Dehaantarapraapthirdheerstatra na Muhyati   ||

Meaning :

"It is the indweller who experiences childhood, youth and old age in the body; it is again the indweller who passes on from this body to another. The wise do not grieve for these changes. "

Lord Krishna is giving a short insight into what we are, in reality, in contrast to our usual perception. We are the Dehi, the one who dwells in the Deha or physical body. 

We are not the physical body, but its in-dweller.The physical body is born, it moves into childhood, into youth and into Old age. We, as its in-dweller, experience all these changes in the physical body.

Likewise, when the present body collapses finally, we move on to dwell in another body.  All these changes, from birth to death, in each body we move into,  are inevitable. Likewise, when one body falls, moving from that fallen body to a new one, is also  inevitable.

The wise man understands this and remains unruffled by these changes. He doesn't grieve at all when these happen.

Lord Krishna is stressing, first and foremost on dis-identification with the body and its changes. You are not the body;

Second but simultaneous is the fact that you are the in-dweller of the body and will experience all the changes in the body; but you remain unaffected by it. You are not born, you do not grow, you do not degenerate, you do not become Old and you do not die. All these happen to the body ; when the body falls, you move on to the next body.

The third factor is, while all these changes happen to the body, you as in-dweller, will also experience all of them; But, you are only a witness to all of them; they are not happening to you as the in-dweller. Therefore, a wise man does not grieve for all these changes happening in the body.


Maatraasparsaasthu Kaunteya seetoshna sukha duhkhadaah   |

Aaagmaapaayinonityaah taamstitikshasva Bhaarata ||  

Meaning :
"O son of Kunti, All feelings of cold, Heat, Sorrow (Duhkha) and pleasure are created in us by the contact that the senses (maatras) make with their respective sense objects. O Bhaaratha, these sensations are all fleeting, they come and go and are not permanent. Bear (live with) them (therefore)."

Lord Krishna goes one step further and  points out how the sensations arise. Even as in-dweller, we are experiencing the sensations arising in the body. These sensations arise when the sense organs come in contact with the sense objects and carry the inputs received by them, to the brain centres concerned. There, the sense-centers that exist are called tanmatras or matras. These are extremely fine, almost invisible centres that receive the sense organ inputs which come from contact with the external sense objects. 

For example, the tanmatra relating to eye-sight, which resides in the brain receives inputs from the external eye-organ through optical nerves, which the external eye receives when it comes in contact with external objects (called Drusyam). 

Ultimately the tanmatras decode the information relating to the Drusyam (external Object sighted) to the in-dweller, who experiences it; or witnesses it. The in-dweller is called Drasta, the seer. 

Similar process happens in respect of smell, taste, touch and hearing. In all these sensations, the tanmatras come in contact with external objects (through external sense organs and related nerves) , decipher the information and present before the Drasta or the in-dweller.

Some facts about these sensations being pushed before the indweller by the tanmatras are now being mentioned by Lord Krishna. 

First, each sensation comes and goes. It cannot remain before the in-dweller forever.   It is so with every sensation. All sensations we experience are temporary and fleeting.

The sensations of cold and heat remain as long as the skin remains near ice or fire. Once the skin is away from these external objects, the sensations of cold and heat also recede from us. 

Sukha and Duhkha (Pleasure and pain/sorrow) are derived sensations. it is the mind which manufactures them. External object, only creates sight, sound,smell, taste or touch sensations. These sensations are mixed with internal memories stored by the tanmatras in the brain and the final product becomes the Pleasure or Sorrow or Pain sensation. 

Pleasure or Sorrow can be produced even without any contact with external objects in the present. The stored memories themselves can re-appear to produce these derived sensations. In any case, every time, they appear, they will also disappear. We cannot hold on to them. But, human desire is - we want to hold on to pleasures. we want to avoid sorrows and pains.

Lord Krishna says - no, this is not possible. you cannot hold on to them. they will come and they will go. Therefore, just live them and bear them.


yam hi na vyathayantyete Purusham Purushaarshabha   |

Samaduhkhasukham Dheeram somrutatvaaya Kalpate ||  

Meaning :
"O the best of men! the man who does not get afflicted by these; and remains equanimous and firm in pain and pleasure, he remains fit for immortality  ."

Having pointed out the inevitability of the pleasures and pains / sorrows to come into our life at some time and also go away at some other time, Lord Krishna says, the wise man  remains unaffected by both pleasures and sorrows / pains. He takes them equally well in his life and therefore, does not undergo any suffering. This equanimity in sorrow and pleasure both, makes the wise man fit for immortality.

.....will Continue.

Tuesday, January 28, 2014


Karma Theory


Karma Theory  is an EXACT SCIENCE. It does not falter or alter in any circumstances. 

That said, it is difficult to appreciate its operation in  some specific circumstances.

The other day, I was listening to a conversation between an actor (Vivek) and Sadhguru Jaggi Vasudev.

Vivek’s question is : why do most Rowdies and criminals live healthy lives when small children fall sick and die of cancer and other horrible diseases? Is there any explanation beyond the previous janma theories?

Sadhguru explained it very neatly, very beautifully - as usual. Briefly, it is as follows :

If you and a Rowdy plant Mango seeds, water, them, manure them and grow them, finally, when the fruits come, your tree should yield very sweet, tasty mangoes because you are a good man. But, the tree of the Rowdy should yield sour mangoes. Right? Sadhguru asked.

That example partially drove home the point. But, Sadhguru explained further. The tree does not differentiate whether you are a good man or a bad man. It does its duty, based on the water, soil, manure etc that it needs and what you give. It gives sweet mangoes to whoever takes care of it well, based on its own nature. That is all. 

The mosquitoes will bite, whether you are an actor, singer or Sadhguru and they won’t spare because someone is a Sadhguru.

Neither Mosquitoes nor the bacteria (or virus) which they may carry, will ever care whether you are a good person or Bad person. Mosquitoes will grow  if your house and its surroundings have stagnant water. Once they grow, they will bite all those who are nearby households. That is their job. Whoever has lesser immunity will get the diseases first. So children will get. Rowdies may not get.

What can be remedied with some cleanliness, why should we see them as karma of past Janmas?

Now, Let me add a few more comments to the above explanation from Sadhguru - from Karma theory.

Lord Krishna has said much the same thing. Karmanyevaadhikaarasthe Maa phaleshu kadaachana (..and so on) – means, doing action is your right. You must never obtain from your actions. Do whatever you think, is needed, as your duty. The results will flow from me. I am the giver of the result. You have no right there. But, I will give what you deserve, when you deserve.

The Mango tree will not give you mangoes when you want. It will give based on its nature. Every result flows from the intrinsic nature of the objects you handle. Be they Mosquitoes or Mangoes.

Most of our problems can be handled through appropriate Karma or action. They don’t involve Punyam or Papam. 

So what is Punyam and Papam?  The simplest definition given in scriptures is , “paropakaaraaya punyaaya, paapaaya para peedanam” 

Punyam is - helping the needy; Paapam is - tormenting others. A very simple definition in deed. For every help you do to a needy person, God is also grateful to you. He will want to do something in return for you. He may give it in some shape, some time, some where, where you  least expect it. Paapam is – your actions which trouble and torment others. You do deserve punishment  for it. That too will come at unexpected times and places. Punyam and Paapam flow from good and  evil intent basically. Can you really escape from their consequences? No way. Unless you change your self drastically and become a Jnani or Yogi yourself.

But for most of our usual, routine suffering, our neglect and ignorance are mostly responsible. In such cases, the present karma recoils on us immediately or with little lapse of time.

The development of an Individual, a state or a country depends on their present and Past efforts both. The Health of individuals and the nation also depend on the care they exercise for it. As simple as that. Lord Krishna’s Karma theory goads us into action; and never asks us to avoid it

 *  *  *  E  N  D  *  *  *

BHAGAVAD GITA - SANKHYA YOGA - Sl.10,11,12 - Grieve not for the living or the Dead, says Krishna




Arjuna was in total despondency. He did not understand what his righteous duty was. To fight or not to fight - This was the dilemma in his mind. His mind was dragging him away from the war-field. But, Arjuna knew that Lord Krishna was the best person in the world to advice him. 

So, Arjuna admitted to Lord Krishna unreservedly, that he did not know what  his righteous duty was. He submitted himself as a disciple before the Lord and sought his guidance.  

Now, comes the guidance from the Lord.


tamuvaacha Hrisheekesah prahasanniva Bhaaratha |

senayorubhayormadhye visheedantamidam Vachah   ||

Meaning :

"O Bhaaratha, Hrisheekesa, now, spoke smilingly to the despondent Arjuna who was placed in between the two Armies  . "
Sanjaya was addressing Dhritaraashtra as Bhaaratha, the one who was born in the clan of Bharatha. 

Sanjaya informed Dhritaraashtra that now, after listening to the long musings of Arjuna, after observing his despondency and his unwillingness to fight the war, and only after Arjuna finally asked him to guide him as his disciple, Lord Krishna started benevolently addressing Arjuna and answering his despondent entreaties.

Arjuna was placed (physically) in between two huge Armies who were all ready to fight each other. If there was one who was not ready to fight, it was Arjuna only. It was not that he knew that to be the right thing to do. He did not know what else was the right thing to do. 

Emotionally, he was in between two warring sides too. Could he possibly fight with his Grand-sire and Gurus and kill them, whatever be the fruits of that action, that would accrue to him? How could he do that? And yet, what was the way out? The war was already about to begin. The Pandavas depend most on one warrior and that was Arjuna. The Kauravas fear most, one warrior and that was Arjuna.

Arjuna holds the key to the result of the war - as it was always in the minds of both sides. He couldn't therefore leave the war field; but, he couldn't also fight the  Grand-sire and Gurus. Without fighting them, there could be no war at all. This was the Great Dilemma in Arjuna's mind.

And Lord Krishna opens up the first, most educative and illustrious advice to Arjuna in the next sloka. Here onwards, readers will find many slokas - which are jewels of wisdom. 

Many of them are also straightaway beneficial in current day's Personality development, Individual success and progress. As we go from chapter to chapter, Lord Krishna will be telling us many sciences , which are largely unknown to the current day, scientific world.

Many of these are extraordinary and unparalleled  quotable quotes as well.


Sree Bhagavaanuvaacha (Lord Krishna said as follows:)

Asochyaananvasochastvam prajnaavaadaamscha bhaashase   |

Gathaasoonagathaasoomscha naanusochanti Panditaah ||  

Meaning :
"you are grieving for those who should not be grieved for. And, you speak  words of wisdom. But the wise man does not grieve for either the dead or the living."
The Lord's very first words are - "You are grieving for those who should not be grieved for." This implies that whether it was the grandsire or the Gurus or the horrible sinners of the 100 Kauravas - all of them are not worth grieving for.

In fact, this is the first teaching of the Lord, not only to Arjuna, but for all of us. Grief for any one or any purpose is not the wise man's way. Grief of every kind is nicknamed by the one word , "samsaara"

"Samsaara" , as we generally use , means family or world and so on. But, in theology, Samsaara  means Grief and all grief producing objects and circumstances. Theology examines samsaara deeply and comes to the conclusion that everything in the world, be it the individual family or the whole world, is samsaara only, until it is properly understood. This aspect will be examined in more detail as we proceed further.

Lord Krishna emphasizes that the real wise man grieves not either for the living or for the dead. And he mildly ridicules Arjuna saying you speak words as if they are words of wisdom.

From this sloka onwards, I propose to use the present tense, since Gita's message is for us, for today and for everyday. It is not just for Arjuna. It is for everyone who swims in this samsaara. That is, all of us.

Does it look cruel to say - grieve not either for the living or for the Dead?

But, that is the wisest way of living. That is the wise man's way of living. Decide not to grieve - for grief is the very opposite of wisdom.

You can be either wise or you can be grieving - What do you want to be?


Nathvevaaham jaathu naasam na thvam neme janaadhipaah   |

na chaiva na bhavishyaamah sarve vayamatah param ||  

Meaning :
"Neither I nor you nor any of these kings were non-existent in the Past. Nor will we ever be non-existent in future."

Lord Krishna gives his clear justification why Arjuna should not grieve for any one in both the armies.

I exist always. You exist always. They exist always. None of us ever cease to exist. So, what is the Grief for?

But, as long as we look at ourselves as bodies with a mind, the grief looks justified. As bodies with minds, we are born, we grow, we suffer, we seem to enjoy, we degenerate, we grow old, we die. How could we not grieve when we suffer?

The answer lies in the next question. Are we merely bodies with minds? Lord Krishna will answer this - for us now.

.....will Continue.

Saturday, January 25, 2014

BHAGAVAD GITA -Sankhya Yoga - S.7,8,9 - The submission of Arjuna as Krishna's Disciple




Arjuna had, so far, elaborated his various reasons for backtracking from the war. Lord Krishna was listening to him patiently. He did not advice Arjuna much thus far - except for a simple, friendly chiding that Arjuna's opposition to war was bad for a kshatriya.
That chiding kindled the thought process in Arjuna in a different direction. So far, he was looking at Lord Krishna as his friend, and even as his charioteer, who must obey his orders in the war. But, now, the higher weave length in Arjuna towards Lord Krishna woke up and he was about to surrender himself to the God in the following slokas.


Kaarpanya Doshopahatha svabhaavah prucchaami tvaam Dharma sammoodha chetaah |

Yacchreyah  syaannischitham  broohi tanme Sishyasteham Saadhi Maam  thvaam prapannam   ||

Meaning :

"My own nature is overpowered by the dohsa (taint) of pity ( feeblemindedness); I am in dilemma as to what is my righteous duty; I therefore seek from thee - please tell me definitely what is good for me; Iam your disciple; Please do teach me who has taken refuge in you . "
In this sloka, for the first time, Arjuna stopped looking at Lord Krishna merely as a Friend and as a Charioteer.

Arjuna always knew Lord Krishna's Greatness. Lord Krishna only had helped him to win - when Arjuna had challenged the Great Hanuman. But human nature was such that, intimate friendship always blinded people to the Greatness of their friends. They might be the best intellectuals and the wisest men in the world; we might be nowhere near them in wisdom. Yet, our close intimacy with them prompted us and tempted us always to proffer advices to such wise friends also, rather than seeking advice from them. So far, that was Arjuna's position.

Arjuna knew that this war became inevitable. Arjuna knew that every possible effort was made by the Pandavas to avert the war and all those efforts had failed. Arjuna knew that the Kauravas were the worst sinners who had no regard for Dharma at all. They had even tried to outrage the modesty of Pandavas' wife Draupadi in the open court. They had refused to give back their kingdom even after they fulfilled all the requisite conditions of Aranya Vaasa and Ajnaata vaasa. They even refuse to given them five houses. Duryodhana went to the extent of saying that he would not give them land equal the sharp point of a needle.

According to Kshatriya Dharma, war with Duryodhana was therefore inevitable. In the last twelve years of Aranya Vaasam and one year of Ajnaata vaasam, Arjuna  was the one and only warrior who had made the greatest preparation for this war. After all that, when he came to the war field and looked at Bheeshma, Drona and other Gurus on the opposite side, his heart sank in remorse and pity; they had loved him most; they had taught him most; he had also loved them most; how could he possibly wage a war against them and kill them? 
For the first time, in this sloka, Arjuna was acknowledging that this was the kaarpanya dosha in him.  Dosha means a taint, which needs to be eliminated. Kaarpanya means becoming sorrowful (with pity etc). 
Kripana also means - one who does not seek wisdom. Whoever talks and acts without seeking wisdom - is kripana. Arjuna was acknowledging that he was tainted by this Dosha.
For the first time, he was acknowledging that he was in a dilemma as to what was his righteous duty.

For the first time, he was acknowledging that he did not know the 'right thing' to do. Acknowledging that "I don't know", is always the first Gateway to all knowing. If I feel, I know, all doors to further knowing are closed to me - by me.

Now Arjuna was opening this first door for 'knowing' whatever was the right thing for him to do.

He was also opening the next door by openly declaring, "I am your disciple; I have taken refuge in you. Please do teach me." So far, he was talking to Lord Krishna as if Krishna was just his friend and Charioteer. But, now, he was acknowledging Krishna as his Guru. He was acknowledging himself as Krishna's disciple. He was asking Krishna - please do teach me.
No Guru will teach others - unless and until one becomes his disciple and seeks wisdom from him.  Doors of wisdom are opened only for those who actively seek the same from a Guru.

We need to establish some clarifications here. There are some people - who say, show me God; Show me the soul; show me how karma results in rebirth - and so on. Their challenging will take them nowhere.

Unless they become sincere seekers; unless they acknowledge that they "Don't Know"; unless they are willing to submit themselves before a competent Guru as sincere disciples; unless they leave their egos challenging the Gurus,  this path of spiritual seeking is not open to them. This path is only for the most sincere seekers. Lord Krishna did not tell one word of wisdom - till Arjuna surrendered totally. This is the Hall mark of  every Great Guru.

There is also the theory that once you become a sincere seeker, a Great Guru will come seeking you and will offer all the wisdom to you. This has happened to countless seekers in India. 
This was how Christ went about seeking his disciples, as the story of Christ reveals. The level of teaching however, depends upon the level of submission of the disciple. The story of Adi Sankara's disciples is a clear proof for this. Thotakacharya was seeming to be just serving Adi Sankara's physical needs. But, when asked by Adi Sankara, he spoke the quintessence of Advaitic wisdom in his "Sruti saara Samuddharanam", to the astonishment of all other disciples.


Na hi prapasyaami mamaapanudyaat yacchokamucchoshanamindriyaanaam   |

Avaapya bhoomaavasapatnammruddham raajayam suraanaamapi chaadhipatyam ||  

Meaning :
"Even if I am to gain unrivalled sovereignty over the earth or even over the celestial Gods, this grief will continue to dry my senses and I find no remedy for it."
Arjuna said further that the grief that was numbing his senses thus cannot leave him even if he was given the sovereignty over the entire earth and even over the kingdoms of the Gods.
While Krodha or anger propels a person into undesirable action, Vishaada or numbing sorrow disables a person from all action.
This was what happened to Arjuna now.
Sanjaya Uvaacha (Now sanjaya said as follows, to Dhritaraashtra) :  

yevamukthvaa Hriseekesam Gudaakesah Prantapah   |

Na yothsya yithi Govindam vukthvaa thooshneem babhoova ha ||  

Meaning :
"Having addressed the Lord as in previous slokas, Arjuna further, finally said, I will not fight, and became utterly silent."
Lord Krishna here was addressed as Hriseekesa, or, the Lord of the senses. Only the Lord of the senses could guide others in the right path.
Arjuna here was addressed as Gudaakesa or conqueror of sleep. Indeed, while in Aranyavaasa, Arjuna went into Penance for several years, remained without sleep, pleased Lord Siva and secured his blessings, along with the Paasupataastra.
This time, when Arjuna said, 'I will not fight', it was not coming out of hie egoistic self. It was coming out of a frustration of not knowing what else was the right thing to do for him. He had already surrendered before the Lord of senses as his disciple and sought from him to know the right path. He had openly and unreservedly confessed that he "did not Know" - and sought the guidance of the master.
As Govinda, Lord Krishna was the knower of all destiny.Surrender to him and accepting him as the deliverer from all dilemmas was the quintessence of the disciple's duties.
Arjuna's vishaada yoga actually ended with this sloka, though, as a chapter, it had ended 9 slokas before. The reason was - once the process of submission to the almighty started, vishaadaautomatically started receding.
The Lord could have said - 'Believe me; Your duty is to Fight;Do that; I will take care of the rest.'  He could say that. But, the Lord had a higher purpose, in his mind.
The Great Hanuman was sitting in the Chariot Flag of Arjuna to watch the Mahabharata war - and he was listening to what the Lord was telling Arjuna. Sanjaya was listening to it; and through Sanjaya, Dhritaraashtra also, was listening to it. 
The all-knowing almighty knew that his teaching should finally reach every one who was in vishaada or who ever wanted to avoid the vishaada. Therefore, instead of a simple direction to Arjuna to fight the war, the Lord was about to relate to him all the facets of the Yoga Sastra from now on. The entire gamut of ancient wisdom was summarized in this Gita by the Lord, for the benefit of Arjuna - and for the benefit of all of us.
Undoubtedly, Bhagavad Gita holds the key to the removal of every type of VISHAADA (or Sorrow) that any human being is ever likely to face in life. It is the key for joyous, purposeful, successful, healthy, peaceful and prosperous living.
As we shall see, Arjuna was not a blind seeker; he had put several searching questions to Lord Krishna at every step, until, every step was satisfactorily explained to him. Arjuna proves to be the best seeker; and the Lord proves to be the most benevolent and Patient Guru.
One of the questions often put by non-seekers is : how did Lord Krishna find so much time to tell the whole Bhagavad Gita - in the midst of the Kurukshetra war-field. 
Time and tide do not wait for us. True. But, they do wait for the Lord. If you can sit in Meditation for a few hours, you will also know that time will wait for you - even though, it does not wait for others. Lord Krishna is called Yogeswara, or Lord of Yoga, as we shall see at the end of Bhagavad Gita. For him everything will wait.
In any case, this question is always an empty, purposeless question from the non-seeker. If you want to get rid of your sorrow, your ill-health, your worldly problems, Gita has many practical steps and suggestions. 
Do you want to  find your Joy and your prosperity by becoming a disciple of the Gita, or, merely prolong and end your life in empty questions and misery as non-seeker?
.....will Continue.

Saturday, January 18, 2014

BHAGAVAD GITA - SAMKHYA YOGA - Sl. 5,6 - Dharma is above likes, dislikes, self, others & all dualities -Arjuna's Dilemma




Arjuna Vuvaacha : Arjuna continues to explain his opposition to war further to Lord Krishna :


Guroonahatvaa hi Mahaanubhaavaan sreyo bhokthum  Bhaikshyamapeeha loke |

Hatvaarthakaamaamstu Guroonihaiva bhunjeeya bhogaanrudhirapradigdhaan   ||

Meaning :

"Instead of slaying these Great, illustrous Gurus, it is even better for me to live by eating what alms I get through begging. On the other hand, if I kill them, all that I get  as wealth and desire-fulfilling objects for my enjoyment will be stained with (their) blood. "
In this sloka, Arjuna was continuing to explain his strong opposition to killing the Great Gurus like Bheeshma and Drona. Bheeshma was not only Arjuna's Grand-Sire but also a Guru who taught him many lessons of life. Drona was his most beloved Guru who taught him all the skills of warfare. Kripacharya was another Guru of the Kuru dynasty. 

How could Arjuna ever think of fighting them and killing them in war? Arjuna and Pandavas might get a Big Kingdom and all its accompaniments like wealth and  pleasures. But, Arjuna would always remember the killing of his Gurus and would never be able to enjoy the kingdom and its pleasures that he would get by killing them in the war.


Na Chaitadvidmah kataranno gareeyo yadvaa jayema yadi vaa no jayeyuh  |

yaaneva hatvaa jijeevishaamastevasthitaah pramukhe dhaartaraashtraah  ||  

Meaning :
" I do not know whether it is better that I should conquer them or they should conquer us. These very sons of Dhritaraashtra,  after slaying whom, we should not be desiring even to live, are standing  before us (to fight us in this war)."
Arjuna said, he was unable to understand why he should at all conquer the sons of Dhritarasshtra, who were, after all, his cousins, with whom the Pandavas grew together and learnt all the skills of war and statecraft. What was the great achievement in killing one's own brothers in war, just for the sake of a kingdom? Arjuna was wondering whether it would be better to allow the Kauravas to win in this war rather than the Pandavas winning it.

We, the readers, will be wondering why Arjuna should be in so much confusion, dilemma and sorrow. He is one warrior, who is most prepared for this war.No one else has prepared himself for the war - as much he has. 

After all, they were fighting for their just share of the kingdom.And, Duryodhana so arrogantly had told that he would not cede space equal to the sharp edge of a pin even, to the Pandavas.

Also, Duryodhana, Dussaasana and Karna had humiliated their Dharma Patni, their duly wedded wife, Draupadi, by trying to disrobe her, in front of all people and all elders in the open court. As Husbands and as Kshatriyas, it was their bounden duty to punish the Kauravas. In fact, Arjuna and Bheema had  vowed to punish them for all their evil deeds. Arjuna knows that Kauravas were evil and were worst sinners in many respects.

As Kshatriya, he was duty bound to do so. Further, Pandavas had entered the war with full knowledge of all these facts. War was  the final decision - after all other conciliatory and peace efforts failed. None other than Lord Krishna himself brokered between them and failed to talk sense into the Kauravas. After all other efforts failed, Yudhishtir, the eldest of Pandavas, himself had taken the decision to go for war. All younger brothers and Draupadi had accepted the decision.

Now, 7 Akshauhinis of warriors are assembled on their side. 11 Akshouhinis are assembled on the side of Kauravas. Bheeshma, Drona and others had also blown their Conches as a signasl for the start of the war and to enthuse their army.Krishna and Arjuna and all Pandavas also had blown their  Conches to enthuse their own army.

After so much has happened, now, Arjuna falls into desperation, sorrow, pity, remorse, aversion to kill enemies, aversion to wage war and so on. He has totally forgotten the very purpose of this war.

 Getting away from this war is no more an option for Arjuna - and yet, that is what he says, he wants.

Righteousness or Dharma, as it is called, is beyond our likes and dislikes; beyond our own people and other people. It is neutral. It is above the dualities. But, most often, people take sides based on likes and dislikes;based on own people and other people. But, for Dharma, there is no distinction between own people and other people. what we like and dislike are both subject to the same dharma.

One who rises above one's own likes and dislikes only can perceive Dharma in its purest form. Others cannot. Right now, Arjuna is a slave for his likes and dislikes. his dilemma is - how can I kill my own people, though, i admit, that they are sinners?

Who will give him answers to his questions? And, when?...And, why? Even if one does give answers , is Arjuna in a fit condition to receive them?

.....Will Continue.