By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Thirteenth Day of the War (continued)

The Pandavas followed Abhimanyu through the breached Chakra formation (also called Padma Vyuha). 

Jayadratha, Dhritarastra’s son-in-law and the king of Sindhu, confronted them with his army, boosting the Kaurava troops’ morale. The forces promptly assembled at Jayadratha’s location, closing the gap Abhimanyu had opened and reestablishing their formation. 

This action instilled renewed confidence among the Kaurava troops, who subsequently reorganized into a circular array, the Chakra Vyuha. Abhimanyu’s chariot was surrounded within the formation, while his allies remained positioned outside, including Bhima.

Jayadratha’s timely intervention isolated Abhimanyu. Meanwhile, all four of Abhimanyu’s Pandava uncles were fighting Jayadratha at the entrance to the circular formation. 

Evoking Lord Shiva’s boon, granted after his failed abduction of Draupadi, Jayadratha prayed that he would successfully block the four Pandavas from entering the Kaurava territory. Fortunately for him, he managed to outmaneuver the Pandava brothers, all at once.

Abhimanyu went on with his path of destruction of the Kaurava army. He was relentlessly defeating the Kaurava soldiers within the circle, causing their lines to collapse. No one could withstand the young Pandava prince. 

 As Duryodhana struggled with indecision, his son Lakshmana stepped forward to confront Abhimanyu. He demonstrated remarkable radiance and courage. While others withdrew, he advanced with determination to face Abhimanyu, engaging in battle with notable bravery. 

Lakshmana advanced and assembled additional troops to launch an assault on Abhimanyu. A brief engagement ensued, but Lakshmana was unable to withstand Abhimanyu’s prowess for an extended period. Abhimanyu discharged a powerful arrow that struck Lakshmana’s chest, causing him to collapse and lose his life. The soldiers mourned as they saw the young Prince lying lifeless.

Duryodhana went mad in grief. In anger, he shouted, “Kill this son of Arjuna, who is all alone among us. Violate all the rules of the war code to achieve this purpose if required. He has killed my son, whom I loved most dearly.” 

Dronacharya’s involvement in this unsavory situation was unfortunate. Dronacharya, Kripacharya, Karna, Ashwatthama, Brihadbala and Kritavarma, in total six warriors surrounded Abhimanyu. They launched an attack from behind too, which was completely against the rules of combat.

Drona told Karna that Abhimanyu’s armor was impenetrable, so he should target the horse reins and attack him from behind. Karna obeyed Drona’s guidance. Arrows shot from behind cut Abhimanyu’s bow. After his horses and charioteer were killed, Abhimanyu was left without his chariot and was defenseless.

Abhimanyu stood with a knife and shield in his grasp, displaying such remarkable ingenuity that every warrior on the battlefield was taken aback. He fought off his attackers with remarkable agility, moving as if his feet never touched the ground.

Drona struck and broke the weapon in Abhimanyu’s hand with an arrow. Karna launched sharp arrows that destroyed Abhimanyu’s shield. Abhimanyu promptly removed a wheel from his chariot, holding it firmly in his hand. In doing so, he presented a striking figure, reminiscent of Lord Mahavishnu with the Sudarshana Chakra.

Subsequently, the entire army engaged him in combat, resulting in the chariot wheel he was holding being broken into fragments. Dushasana’s son grabbed his mace and attacked Abhimanyu. They fought fiercely, but both fell. Dushasana’s son got up first and struck Abhimanyu on the head as he was rising. Due to exhaustion from fighting many enemies alone, Abhimanyu was killed by that blow.

Yudhishthira was stunned when he found out about Abhimanyu’s death. He grieved intensely, recognizing that his decisions had a part in Abhimanyu’s fate. Consumed by grief, Yudhishthira believed dying would be easier than carrying on with the battle in such anguish.

In this pivotal moment, sage Vyasa arrived. Yudhishthira admitted to Vyasa that, despite his efforts, he was unable to calm his mind. Vyasa, who possessed comprehensive knowledge of the scriptures, responded by advising Yudhishthira not to succumb to despair or sorrow. Vyasa questioned Yudhishthira’s understanding of death’s true nature and urged him not to respond with confusion like ordinary people. 

Vyasa explained that death exists for the greater good of the world. He emphasized that grief should not be directed toward the deceased. Rather, concern should be reserved for the living. Through recounting ancient stories, epics, and offering philosophical insights, Vyasa provided comfort to Yudhishthira.

At the Kaurava camp, after the day’s battle, the warriors rejoiced over Abhimanyu’s death, roaring like lions. Yuyutsu arrived. Out of Dhritarashtra’s sons, Yuyutsu was the only one filled with righteous indignation when he heard this jubilation. He declared, “This is improper. Instead of feeling ashamed, you are ignorant of the laws of warfare. Having committed a grave injustice and are oblivious to the peril that awaits. You rejoice like fools.” 

At the same time, Arjuna and Krishna were heading back toward the Pandava camp, after defeating the Samsapta death squad. Arjuna told Krishna that his mind was unsettled, though he could not explain why. 

Arjuna was concerned about his brother Yudhishtra’s safety, but Krishna reassured him that his siblings would remain unharmed. Despite Krishna’s comfort, Arjuna sensed a tremendous amount of unease. Arriving, he noticed that no auspicious musical instruments were being played.

The warriors, upon noticing him from afar, respectfully bowed their heads and turned away. Arjuna wondered why Abhimanyu did not approach him today, accompanied by his brothers and wearing his usual smile.

Discussing all this, Arjuna and Krishna entered the area. They observed that everyone present appeared visibly distressed, showing a lack of clarity in their expressions.

Arjuna turned to them and said, “I have heard that Drona has deployed the Chakra Vyuha. Aside from my son Abhimanyu, none of you knows how to break into it and enter. Did my son manage to breach that formation?” 

As Arjuna spoke, he realized he had not taught Abhimanyu how to exit the formation after entering. Arjuna immediately perceived the events as they unfolded. Upon this realization, he exclaimed, “Has my son become a guest of Yama*?”

He then questioned how, with so many valiant warriors present, his and Subhadra’s son could have been left vulnerable to the enemy. Arjuna also reflected on how he might console Subhadra, and pondered who could possibly comfort Uttara, Abhimanyu’s beloved wife. With these thoughts, Arjuna expressed his profound grief, falling to his knees, unable to bear the loss of his cherished son.

Krishna, knowing the situation, shared the following words of knowledge with Arjuna. Krishna said, “You must not give in to despair. For us, weapons are both life and death, as described in the shastras. Brave warriors who never retreat in battle always face the possibility of death; it is a constant companion. The untimely deaths that befall warriors are common, aren’t they? 

“Abhimanyu has reached the celestial realm, which is reserved for those who have accomplished noble deeds. If you continue to grieve, your brothers and the other kings may lose their sense of reason. Let go of sorrow and help bring peace and courage to others.”

Upon hearing Krishna’s words, Arjuna was comforted. He asked Yudhishthira to provide a detailed account of his brave son and the circumstances of his death. Yudhishthira then recounted all the events comprehensively.

Crying out loud, “Oh my son,” Arjuna fell to the ground again in heart full of grief. With Krishna’s touch, Arjuna rose once again. Upon discovering that Jayadratha was the primary cause of his son’s demise. Arjuna said that he would slay Jayadratha by the next day’s sunset. And that should he fail to do so he will enter the sacrificial fire the moment the sun sets, taking his own life. 

He made a solemn oath to Krishna. As proof, he produced a powerful sound from his Gandiva bow, while Krishna blew his conch. Their combined sounds echoed fearfully throughout the land, causing the entire universe and everything within it to tremble. On the thirteenth day, as the sun set, everything finally came to an end.

When the Kauravas heard about Arjuna’s vow, Jayadratha became extremely anxious and fearful. Jayadratha, son of the famous king Vriddhakshatra of the Sindhu Kingdom, was born as a result of his father’s devoted penance.

As soon as the child arrived, a heavenly voice proclaimed that he would achieve remarkable fame. It was prophesied that he would reach the celestial realms after being beheaded by a legendary kshatriya, renowned among warriors everywhere. 

Although it is universally understood that every living being must eventually face death, even those who have reached spiritual wisdom through ascetic practice experience grieve when confronted by mortality.

Vriddhakshatra was devastated when he heard the prophecy of his son’s death from the celestial voice. “If this will be true then at the very moment, he who thrusts my son’s head into the earth, his own head too shall shatter into hundreds of fragments, and he shall perish.” Thus, Vriddhakshatra pronounced a curse. 

After reaching adulthood, Jayadratha was crowned by his father. Following this, his father gave up the throne and dedicated himself to a life of ascetic penance in an Ashram close to Kurukshetra. When Jayadratha heard about Arjuna’s vow and began to believe that the prediction might actually be coming true, he became afraid. 

Jayadratha approached Duryodhana and conveyed his intention to return to his country for safety reasons. Duryodhana reassured him, stating that appropriate precautions will be implemented to ensure his protection.

Duryodhana was so sure of his plan to protect Jayadratha from Arjuna the next day, he was celebrating that Arjuna would be no more after he saved his brother-in-law, Jayadratha. Not convinced with Duryodhana’s word, Jayadratha subsequently approached Drona and conveyed his concerns. The esteemed Guru reassured him and promised adequate protection would be provided.

More to come…

*Yama — the Lord of Death

1. Jayadratha https://www.facebook.com/groups/indianaiart/posts/4593363560888928/

2. Duryodhana Image by S.A.Hancherow/Canva

3. Abhimanyu battling Drona and others https://ca.pinterest.com/pin/306455949666581214/

4. Yudhishthira & Vyasa Image by S.A.Hancherow/yeri.ai

5. Yuyutsu at Kaurava camp Image by S.A.Hancherow/yeri.ai

6. Arjuna, Krishna & Pandava troops Image by S.A.Hancherow/yeri.ai

7. Krishna, Arjuna, & Yudhishthira https://www.sawanonlinebookstore.com/abhimanyus-death-2/?srsltid=AfmBOoogcfKO_2QUeSVlqgyncBojxUHG_gZfsoo1tzMEICYIIKeAgPzn

8. Arjuna with Gandiva bow  https://ca.pinterest.com/pin/231865080811267076/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Twelfth Day of the War (continued)

The twelfth day battle between the Pandavas and Kauravas intensified. 

King Bhagadatta was a distinguished and seasoned warrior fighting for the Kaurava side. Distressed by the sight of the Kaurava army being overwhelmed and dispersed on all fronts, Bhagadatta took decisive action. He rode his elephant Supratik into battle against Bhima. 

Supratik destroyed Bhima’s chariot and wrapped its trunk around Bhima’s waist, lifted him into the air, and spun him repeatedly before forcefully throwing him to the ground. Many presumed Bhima had been defeated. 

However, the resilient Pandava, possessing extraordinary strength, quickly rose and positioned himself beneath Supratik’s belly. Bhima targeted Supratik’s sensitive organs, delivering powerful strikes that forced the elephant and its master to flee. 

Yudhishthira quickly sent reinforcements for Bhima. The battle resumed as Bhagadatta returned. Despite being surrounded and attacked, Bhagadatta remained brave. He rode his elephant onto Satyaki’s chariot, tossed it aside, and forced Satyaki to jump off and flee. Abhimanyu’s chariot met a similar outcome. Bhagadatta then used Supratik to drive the Pandava army away.

Meanwhile, Arjuna continued to engage the death squad of King Susharma in combat. Most of this unit had been eliminated, while the remaining soldiers persisted with determination. When Arjuna saw dust rising from Yudhishthira’s location and heard Supratik trumpeting, he feared that something terrible had happened. This filled Arjuna with deep concern for Yudhishthira’s safety. He requested Krishna to take his chariot to Yudhishthira, and Krishna promptly fulfilled Arjuna’s wish. 

In response, Susharma and the soldiers from the death squad shouted a war cry and charged after Arjuna’s chariot. Arjuna found himself in a dilemma. If he advanced, it would appear as though he was turning his back on the battlefield. However, if he remained to confront the death squad, Yudhishthira’s safety would be at risk.

At that moment, Susharma launched a powerful weapon at Arjuna and another at Krishna. Arjuna, enraged, unleashed three arrows that neutralized both weapons. This forced Susharma to withdraw with his soldiers.

Krishna immediately directed the chariot to Bhagadatta’s location. Arjuna’s arrival significantly boosted the morale of the Pandava soldiers. As Arjuna approached Bhagadatta, the elephant leapt over Arjuna’s chariot. Krishna expertly guided the chariot out of the elephant’s path and saved it from harm.

Bhagadatta fired arrows at Arjuna and Krishna from atop his elephant. Arjuna pierced the elephant’s armor, causing it to cry out in pain as arrows struck it. Bhagadatta used a powerful weapon on Arjuna, but Krishna shielded him and saved his life.

Arjuna showered his fire arrow on Bhagadatta. That struck and wounded Bhagadatta. Shortly thereafter, Bhagadatta’s elephant collapsed and died. With it, the seasoned warrior also passed away.

Then Shakuni’s two brothers Achala and Vrishaka came to face Arjuna. But they could not hold on before his fatal arrows. Shakuni was overwhelmed with grief upon seeing his brothers lying dead. In response, he used magic to envelop the area in darkness, but Arjuna dispelled it with a shining arrow. 

Enraged, Shakuni charged at Arjuna, only to be wounded and forced to flee the battlefield. Drona’s attempt to capture Yudhishthira failed, and the Kaurava army suffered heavy losses on the 12th day. The Pandavas fought fiercely and thwarted Drona’s plans.

Thirteenth Day of the War

Duryodhana was furious about what had happened in the previous day’s battle. He approached Drona and addressed him in an angry tone, “You failed to capture Yudhishthira and broke your promise.”

Upset by this, Drona said to Duryodhana, “I’ve told you many times that Arjuna cannot be defeated in battle. You witnessed how he defended Yudhishthira on the battlefield. Today, I plan to employ another classic battle tactic.”

He advised again that Arjuna must be separated from Yudhishthira and eliminated. Duryodhana was persuaded by Drona’s words and continued planning for the next day of battle.

The death squad again challenged Arjuna, who went south to confront them. According to Sage Vyasa, such a war was unprecedented. Arjuna pursued his enemies relentlessly.

After Arjuna left for the southern region, Drona organized his troops into the Chakra or Padma Vyuha formation, characterized by concentric circles. He proceeded to launch an assault on Yudhishthira. 

Observing that Yudhishthira lacked protection from Arjuna, Drona led a vigorous offensive against him with his forces. Although several Pandava warriors, including Satyaki, Dhrishtadyumna, Kuntibhoja, Virata, and Bhima attempted to halt the advance of the esteemed guru, they were unsuccessful. There was widespread concern regarding Yudhishthira’s safety.

At that moment, Abhimanyu arrived. Yudhishthira summoned him and remarked, “Drona is causing significant difficulties for our forces. If we do not succeed, Arjuna will be extremely displeased. The other warriors have been unable to penetrate Drona’s defensive formation. You alone possess the necessary skills to accomplish this task. Please proceed to engage Drona’s army.”

Abhimanyu said, “I can enter this formation. The formation needs to be disrupted from within it, but I will need help with the disruption. If not, I will be locked in, as I won’t be able to exit.” 

Among the Pandava brothers, only Arjuna understood how to break through the Chakra formation, penetrate it and if needed exit it. However, Abhimanyu had learned from his father how to penetrate it, but he didn’t know the method to exit it safely. 

How did Abhimanyu acquire this knowledge? He acquired the method for entering the formation during his time in the womb, as Arjuna detailed the procedure to Subhadra. However, Subhadra fell asleep before Arjuna could explain the strategy for exiting the formation, resulting in Abhimanyu possessing only incomplete knowledge of the technique.

Yudhishthira said, “Abhimanyu, you break through the Chakra formation and go in. We’ll follow the route you take. Enter confidently and overcome the barrier.” Bhima exclaimed, “I will follow you too! Dhrishtadyumna and Satyaki, along with the armies of Panchala, Kekaya, and Matsya, will follow me as well. You breach their formation we will take care of the rest, disrupt the entire Kaurava army.” 

Abhimanyu said he would show his skill to please his uncle and father. Yudhishthira wished him strength. Abhimanyu instructed his charioteer, Sumitra, to steer the chariot toward Drona’s position, encouraging him to proceed without hesitation.

The driver politely remarked, “Yudhishthira has given you a difficult challenge. Take a moment to reflect, then proceed with your strategy. Drona is a powerful and skilled master of weaponry, whereas you are still a young and inexperienced warrior.” Abhimanyu laughed and declared, “Fear cannot touch me with Krishna as my uncle and Arjuna as my father. These enemies have only a fraction of my strength. Drive the chariot quickly toward Drona’s army without hesitation.” The charioteer followed Abhimanyu’s command. The golden chariot, pulled by young horses, advanced rapidly. 

As Abhimanyu’s chariot sped quickly toward them, the Kaurava warriors trembled at the thought that he might be an even greater warrior than Arjuna. The formation collapsed before Drona’s eyes as Abhimanyu entered, swiftly breaking through the entire array. 

The Pandavas followed the same route that Abhimanyu had taken but were unable to enter the formation. Abhimanyu was alone. Yet, within moments, numerous casualties were visible on the battlefield.

Seeing the devastation caused by Abhimanyu, Duryodhana became furious and decided to face him directly. Drona sent reinforcements, ordering them to guard Duryodhana from every direction.

Abhimanyu was about to capture Duryodhana alive when Drona’s soldiers arrived to assist him, but it took significant effort for them to rescue Duryodhana. Abhimanyu’s valor became a source of trouble for Duryodhana, who was already unsettled by his fear of Arjuna and Bhima.

He resolved to break all rules of warfare and kill Abhimanyu by any means, unable to accept Abhimanyu’s rise as a greater warrior. Even Drona was astonished by Abhimanyu’s courage and ended up joining Duryodhana in his wicked scheme.

After abandoning the rules of war and any sense of honor, several warriors surrounded the lone boy and attacked him all at once. Among the warriors who surrounded Abhimanyu from every direction were Drona, Ashwatthama, Kripacharya, Karna, Shakuni and Shalya. 

Abhimanyu executed an arrow attack that penetrated Karna’s armor — a forceful maneuver that even the esteemed son of the Sun found difficult to withstand. Numerous soldiers lost their lives. Shalya, severely wounded, collapsed in his chariot. 

Seeing this, Shalya’s brother immediately confronted Abhimanyu. Abhimanyu completely destroyed his opponent’s chariot and killed him, leaving nothing recognizable behind. The brave young warrior defeated his enemies using celestial weapons he learned to use from his father, Arjuna, and his maternal uncle, Krishna.

A look of delight appeared in Drona’s eyes as he observed the young warrior’s impressive skills. When Drona told Kripacharya that no one could match Abhimanyu, Duryodhana was overwhelmed by intense anger. Duryodhana frequently reflected on Drona’s behavior. He believed Drona favored Arjuna, praising his son, but was avoiding bringing any harm to either of them.

Dhushasana declared, “I will kill and finish off this foolish boy,” letting out a loud cry and attacking Abhimanyu. After an extended struggle between them, Dhushasana was severely injured, prompting his charioteer to remove him from the battlefield.

Karna attempted to confront Abhimanyu once more, but Arjuna’s courageous son quickly shattered his bow with a single arrow, forcing him to retreat in defeat. When Karna was left unarmed, a Kaurava warrior rushed to assist him. However, before he could act, Abhimanyu struck his chest with an arrow, causing him to fall dead. After that, Abhimanyu hit Karna with such force that both Karna and his troops turned around and retreated. 

At that moment, Abhimanyu’s unrestrained entry into the Kaurava formations and his relentless defeat of their soldiers created significant concern among the Kaurava warriors. The collapse of the Kaurava army formation was immediately apparent. Despite Drona’s repeated pleas to halt, the Kaurava army continued to scatter that day.

More to come…

1. Bhima fights Supratik. https://www.sawanonlinebookstore.com/bhagadattas-death/?srsltid=AfmBOoq9b7XOVEj8GTfs-7Z4P5fGvLPAA0FNlysg3neX6-cRRbhAZ0EJ
2. Arjuna & Krishna against death squad. https://garystockbridge617.getarchive.net/media/ajuna-kills-samskhaptakas-ece696
3. Bhagadatta & Supratik Image by S.A. Hancherow/ Yeri.ai
4. The Chakra formation https://indus-meetindus.blogspot.com/2017/03/kurukshetra-war-day-13.html
5. Subhadra with Abhimanyu in womb & Arjuna. https://medium.com/@nishanthabimanyu001/the-story-of-abimanyu-breaking-the-chakravyuha-formation-8c1f5551412a
6. Abhimanyu about to enter Chakra formation. https://medium.com/@nishanthabimanyu001/the-story-of-abimanyu-breaking-the-chakravyuha-formation-8c1f5551412a
7. Abhimanyu alone & surrounded. https://www.timesnownews.com/spiritual/religion/article/how-did-arjunas-son-abhimanyu-die-in-kurukshetra-battle-of-mahabharata-and-what-happened-after-his-death/589008
8. Dhushasana Image by S.A.Hancherow/yeri.ai

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Tenth Day of the War (continued)

With Karna on his side, Duryodhana, respectfully bowed to Guru Drona in front of all the warriors. Duryodhana said,

Revered teacher, you are renowned for your mastery of the scriptures, noble heritage, wisdom, experience and exceptional skills. In the absence of Grandsire, you must command our army. With you as our leader, I am confident that we will overcome Yudhishthira and the Pandavas.

Drona happily agreed. The assembled kings erupted in cheers and loud roars for Duryodhana. The ceremony held in honor of Drona was conducted properly. Victorious cries echoed through the sky. Overcome with excitement, the supporters of the Kauravas behaved as though they had already defeated the Pandavas. 

Drona expressed his appreciation for the opportunity presented to him. He invited Duryodhana to request any boon he wished. Duryodhana promptly stated that Yudhishthira was to be apprehended and delivered to him prior to sunset. When Drona heard this, he was filled with happiness. 

Despite joining the war out of obligation, Drona could not bring himself to harm the Pandavas, especially Yudhishthira. He did not believe it was ethical to kill the sons of Pandu. Therefore, Duryodhana’s words brought him great relief and delight. While Drona admitted that achieving this was extremely challenging, he reluctantly gave his continual approval.

Duryodhana had devised a plan to capture Yudhishthira alive, hoping to force him into another game of dice. Then, upon defeating him again, Duryodhana would exile him permanently. When Drona discovered this scheme, his initial happiness faded, and he felt deeply disappointed with Duryodhana. Yet, Drona was also relieved because this strategy provided a way to spare Yudhishthira’s life.

Eleventh Day of the War

For the first time, Karna’s chariot — until then absent — started to move across the battlefield. The Kaurava soldiers felt a surge of joy and newfound courage. While Grandsire Bhishma fought without the intent to kill the Pandavas, Karna had no such reservations. Among the Kaurava ranks, talk spread that the defeat of the Pandavas was now inevitable.

Today marks the beginning of the war under Drona’s command. Driven by his deep affection for the Pandavas, Drona put forth all his efforts to capture Yudhishthira alive. When the Pandavas learned of Drona’s vow, they resolved to protect Yudhishthira at any cost, taking extra precautions for his safety.

Drona entered the battlefield, skillfully maneuvering his chariot and releasing arrows across the field. He successfully penetrated the opposition’s defenses, advancing directly towards Dhrishtadyumna. 

Sahadeva engaged Shakuni, who demonstrated considerable proficiency in magical combat, resulting in an intense mace confrontation between them. Shalya confronted his nephew, Nakula. Displaying determination, Nakula dismantled his uncle’s chariot flag and umbrella, casting them to the ground before sounding the conch shell in recognition of his victory.

Bhima was causing significant disruption among his adversaries, prompting the Kaurava soldiers to retreat swiftly. The battle was highly intense, with combatants on both sides displaying great ferocity, resulting in substantial casualties among the soldiers.

Virata confronted Karna in battle, while Abhimanyu once again distinguished himself through his exceptional bravery. Young Abhimanyu single-handedly engaged and overcame four prominent warriors: Paurava, Kritavarman, Jayadratha and Shalya. Abhimanyu’s exceptional military strategies and remarkable bravery were so outstanding that even his adversaries acknowledged his abilities.

A significant encounter occurred between Bhima and Shalya, resulting in Bhima’s victory and Shalya’s subsequent withdrawal from the field. The Kaurava forces, demoralized by these setbacks, became disorganized under pressure from the Pandava assault. Drona, reacting to the situation, told his charioteer to quickly drive toward Yudhishthira so he could try to take him alive.

Drona broke through the Pandava ranks and prepared to capture Yudhishthira. However, Yudhishthira stayed vigilant and unleashed a barrage of arrows at Drona — though it was futile. Undeterred, Drona struck Yudhishthira with his arrows, shattering his bow and forcing it to drop to the ground before swiftly advancing toward him. Dhrishtadyumna attempted to intervene but failed to stop Drona. No one else could halt his progress either.

The announcement echoed across the battlefield: Yudhishthira had been captured and taken prisoner!

At that moment, Arjuna arrived, his chariot traversing the blood-soaked terrain and mounds of bodies to reach the scene. Upon Arjuna’s arrival, Drona hesitated. Arjuna fired arrows relentlessly from his Gandiva bow, darkening the sky and forcing Drona to retreat. 

Yudhishthira remained uncaptured as the Kaurava army fled in fear, while the Pandavas left the battlefield with dignity. Krishna and Arjuna returned to camp, marking the end of the 11th day of battle.

Twelfth Day of the War

Drona acknowledged that Arjuna’s presence made it impossible to fulfill his promise to Duryodhana. He stated:

Yudhishthira cannot be apprehended while Arjuna remains close. If you devise a strategy to relocate Arjuna elsewhere and thereby separate him from Yudhishthira, I will breach the opposing forces and capture the target. Should he stand his ground and engage rather than retreat from combat, I am confident I will apprehend him. Alternatively, if he withdraws from the battlefield, it may be considered a form of victory.

Susharma, the ruler of Trigarta, listened attentively to Drona’s instructions from within the Kaurava army. He undertook the task of diverting Arjuna from Yudhishthira in a distant area of the battlefield. He promptly consented to this directive due to longstanding hostilities with the Pandavas. 

Susharma sought advice from his brothers and organized a sizable regiment of soldiers. Each soldier took an oath not to return from the battlefield unless Arjuna had been killed. The soldiers wore unique clothing made from grass and armor, showing their determination to fight until their last breath. 

Everyone gathered around the fire to worship, pledging not to return without victory. They also promised never to retreat in fear or run away. After taking the Samsapta vow, to either conquer or die, the Trigarta army became a suicide squad with the aim of distracting Arjuna. 

On the twelfth day, the suicide death squad advanced toward the enemy and summoned Arjuna to battle under Susharma’s leadership, knowing he would respond. This type of self-sacrifice, where individuals or groups end their own lives for a significant purpose to gain a strategic advantage, has parallels in modern warfare.

Upon observing the situation, Arjuna addressed his brother Yudhishthira, noting that the Samsaptakas were specifically challenging him by name to engage in battle. He affirmed that when called to war, he is committed by his vow not to withdraw. As Susharma and his forces had issued this challenge, Arjuna declared his intent to confront and defeat them, along with their allies, before returning. 

He respectfully asked Yudhishthira’s permission to proceed with the engagement. Yudhishthira told Arjuna that Drona was intending to capture him alive, as promised to Duryodhana. He reminded Arjuna of Drona’s exceptional skill and determination, and advised Arjuna to act accordingly. 

Arjuna replied that he was going to have Drupada’s brother Satyajit look after him. Arjuna knew that, as long as Satyajit was alive, nothing would happen to Yudhishthira. By saying this, Arjuna entrusted the protection of Yudhishthira to Satyajit and got ready to face the death squad.  

Krishna turned Arjuna’s chariot towards the Samsaptakas, and the brave Pandava went against them like a hungry lion. A heated conflict unfolded between Arjuna and the death squad. Noticing Arjuna’s focused involvement in the battle, Drona directed his forces to advance toward Yudhishthira’s location.

Yudhishthira noticed the massive army led by Drona approaching. He called out to Dhrishtadyumna, warning him that Drona was coming to capture him and urging him to be vigilant and defend the troops. 

Dhrishtadyumna did not wait for Drona to appear, swiftly driving his own chariot to confront him. When Drona saw Dhrishtadyumna approaching — the very person born to kill him — Drona was momentarily disturbed, as though he had glimpsed the God of Death. 

He recalled that, due to Drupada’s boon, Dhrishtadyumna was destined to cause his demise. Rather than advancing toward Dhrishtadyumna, Drona redirected his focus to his father, Drupada. After inflicting heavy losses upon Drupada’s army and causing considerable bloodshed, Drona regained his composure and proceeded to the location where Yudhishthira, was positioned. 

Yudhishthira, without advancing, unleashed a barrage of arrows upon Drona. Observing this, Satyajit moved forward to confront Drona and halt his progress. A fierce battle ensued between the two. 

Drona fought with the intensity of Yama, the God of Death, systematically defeating opposing soldiers. Numerous valiant warriors lost their lives during the conflict. Drona’s arrow claimed the life of the prince of Panchala, followed by the death of Satyajit. Two of Draupadi’s brothers and the prince from the Virata Kingdom were also slain.

Observing the situation, Bhima intervened to assist his brother Yudhishthira. Satyaki, Nakula, Drupada, Virata, Shikandi, Dhrishtaketu and numerous other warriors joined Bhima in confronting Drona and his forces, all working together to safeguard Yudhishthira. Drona’s efforts to capture Yudhishthira alive were once again unsuccessful.

Duryodhana, accompanied by Karna, hurried to assist Drona, bringing a sizable regiment of war elephants with them. Bhima overcame the situation by causing elephants and the chariots’ horses to panic and trample their own troops as they retreated. 

Abhimanyu fought the Kaurava army and killed some prominent warriors of the Kaurava army, honoring his father. Drupada, Shikhandi, Ghatotkacha and Sweta advanced toward Karna. Recognizing Karna’s exceptional abilities, they exerted significant effort in their attack against him. 

Ghatotkacha employed his magic in battle against Karna, however Karna was able to dispel the illusion using his Surya Astra. He stood alone as he confronted these four warriors. This remarkable demonstration did not go unnoticed. 

More to come…

1. Duryodhana installing Drona as Commander in Chief https://boudewijnhuijgens.getarchive.net/media/dronacharya-as-commander-in-chief-jpg-7f2f81
2. Karna https://ca.pinterest.com/pin/493073859226852540/
3. Sahadeva https://www.poojn.in/post/43820/sahadevas-weaponry-and-warfare-in-mahabharata-an-epic-analysis?srsltid=AfmBOorcTFoSeMimdHMN1GPf9_PChO3GKIInFh–yT_9EiRnizsxxjeK
4. Abhimanyu https://ca.pinterest.com/pin/803611127303783903/
5. Susharma with soldiers Image by S.A. Hancherow/Canva
6. Yudhishthira & Arjuna Image by S.A. Hancherow/Canva
7. Arjuna & Krishna https://www.deviantart.com/tag/arjuna
8. Drona https://budayabali.com/the-sage-of-drona

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Ninth Day of the War (continued)

That night, as suggested by Krishna, the Pandavas chose to consult Grandsire Bhishma for guidance on overcoming him in the battle. 

Together, Krishna and the Pandavas visited Bhishma, showing their respect by bowing before him. Bhishma warmly welcomed Krishna and the Pandavas, embracing his grandchildren with deep love and affection. 

Arjuna then approached Bhishma, saying, “Grandfather, you have blessed us with victory in this war. But how can we achieve that without first overcoming you? To win, we must find a way to defeat you.”

Grandsire calmly told Arjuna, “Only you and Krishna have the power to defeat me. But since Krishna has promised not to take up arms in this war, he cannot do so. As for you, the only way to overcome me is when I am unarmed. 

“With the blessings of immense strength, I never fight those who abandon the battlefield, those without weapons, women or eunuchs (a woman or one who has been a woman before).  If I encounter a woman during battle, I will refuse to engage. Now that you know my vulnerabilities. Use this knowledge to your advantage.”

The Pandavas grasped the underlying meaning in the strategic advice they received; they realized that placing Shikhandi at the forefront was key to their success. Shikhandi, the brother of Draupadi, was such a warrior, who had been born a woman and had changed her sex. They paid their respects to Bhishma and left. 

Krishna, before departing, offered Bhishma a knowing smile, which Bhishma understood as a sign that his liberation was drawing near.  Bhishma experienced a profound sense of relief, recognizing that his lengthy and arduous journey was finally reaching its conclusion.

Tenth Day of the War

The start of this day of the Kurukshetra battle carried a sense of unavoidability, as the Pandavas had committed themselves to defeating the powerful Bhishma — a challenge that had burdened Arjuna’s heart for many days. 

Arjuna entered the battlefield determined to defeat Bhishma. He brought Shikhandi as his shield, since Shikhandi had also vowed to ensure Bhishma’s death. Wherever Bhishma went, Arjuna’s chariot pursued him. 

Arjuna tactically placed himself behind Shikhandi to shield against Bhishma’s assault and shot arrow after arrow at Grandsire.  Bhishma chose not to target someone who had once been a woman, but from time to time, when Arjuna’s chariot shifted suddenly, Bhishma took the chance to aim an arrow at him. 

The Kauravas made every effort to ensure Bhishma’s safety. However, with Krishna skillfully serving as Arjuna’s charioteer, Arjuna was able to advance directly to Bhishma’s chariot.

Realizing his life was drawing to a close, Bhishma resolved to fulfil his duty and continue fighting until the very end.  He launched a series of arrows at Arjuna’s chariot, intentionally omitting Shikhandi as a target. 

Arjuna and Shikhandi kept showering arrows on Bhishma. Guided by his principles, Bhishma did not fight Shikhandi, who had been born a female. Arjuna stayed right behind Shikhandi, targeting vulnerable areas in Bhishma’s armor, and ultimately overcoming him. 

Bhishma accepted Arjuna’s arrows with a smile, acknowledging his pupil’s skill. Dushasana was the one closest to Bhishma, and thought he could help. But his effort was no match to that of Shikhandi and Arjuna’s put together. 

Bhishma’s whole body was pierced by arrows. He looked at Dushasana and said, “These arrows are Arjuna’s. They are not Shikhandi’s arrows.” Bhishma remained calm as he faced his fate. He was certain that this tenth day of the war would be his final day in combat. 

Determined to resist, he hurled a javelin at Arjuna, who shattered it midair with three arrows. Recognizing his defeat, the grandsire prepared to dismount, but Arjuna’s arrows destroyed his shield and struck him repeatedly. He fell from his chariot, his body supported above the ground by the arrows embedded in him by Arjuna.

As his body descended, the devas (Gods) paid their respects from the heavens. A gentle mist, carrying a delightful scent, drifted through the air. The warriors on both sides stopped fighting and gathered to honor the fallen hero. 

He lay on his bed of arrows, a symbol of sacrifice and duty, his body gleaming as a beacon of morality. It goes without saying that Bhishma’s fall signaled the start of the Kauravas’ defeat in the Great War at Kurukshetra. 

After Bhishma was defeated, a temporary truce was declared. Soldiers from both sides gathered around him. Arjuna and Krishna rushed there. 

Bhishma’s head hung unsupported, and he struggled greatly. Duryodhana instructed that pillows be arranged to support the head of their grandsire, for it hung suspended. However, Bhishma declined the offer, spoke affectionately to Arjuna, requesting suitable support so his head could be aligned with his body. 

Arjuna at once understood what his dear grandfather expected him to do.  He took three sharp arrows out of his quiver and shot them into the ground just near Bhishma’s head in such a way that his head came to rest on their pointed tips. Bhishma put on a broad smile and blessed Arjuna for what he had done.  

Bhishma once more spoke to Arjuna, his grandson, “I’m extremely thirsty – please get me some fresh, cool water.” In response, Arjuna shot another arrow into the ground with such power that a fountain of water burst forth from the earth, soared into the sky, and then descended straight into Bhishma’s mouth. It is believed that Mother Ganga emerged from the earth to satisfy the thirst of her cherished son.

Feeling content, he turned to Duryodhana and gave his final advice. “Did you see how Arjuna skillfully brought me water? Who else in this world could achieve something like that? It is time for you to choose the right course. Let the war end as I fall and make peace with the Pandavas instead of continuing down this path of conflict. Otherwise, the Kaurava dynasty will soon face destruction, within just a few days.”

Yet Duryodhana stayed unmoved by pride and ambition. With a heavy heart, Bhishma shut his eyes and accepted what could not be changed.

Bhishma stated he would remain on his bed of arrows until the sun shifted toward the northern horizon. In the meantime, he would provide guidance to anyone who asked for it. 

The tenth day of the Kurukshetra war ended with the dismissal of its greatest warrior, leaving both armies in grief as dusk fell. The field grew quiet, and the soldiers returned to their camps, leaving behind a figure who embodied sacrifice and dharma. His passing reflected the enduring values of justice.

That night, upon realizing Bhishma was alone, Karna approached him promptly, respectfully bowing at his feet. He remarked, “Grandsire, you have consistently judged me despite the absence of any wrongdoing on my part. My only circumstance was being born to Radha, the wife of the charioteer. I acted in opposition to your instructions. I failed to give you the respect you deserved. I dishonored you on many occasions, and I sincerely ask for your forgiveness.” He pleaded with all his heart for forgiveness. 

Upon hearing this, Bhishma opened his eyes and stated, “You are not the son of Radha. You are the son of Kunti. I have known this for a considerable period. You are the son of Surya. Sage Narada disclosed this secret to me and Vidura many years ago, requesting that we keep it confidential. 

“The Pandavas have not caused you any harm. Nevertheless, you harbored animosity toward them without just cause. My dissatisfaction stemmed solely from your support of Duryodhana’s questionable actions. I believe you had the capacity to guide him toward a more appropriate course. 

“This was the sole reason for my discontent with you. It is important to remember that the Pandavas are your brothers. Accepting this fact could put an end to this conflict. By acknowledging your true identity, you have the opportunity to join the Pandavas in upholding dharma.” 

Karna quietly confessed that he was already aware that Kunti was his mother. However, he made it clear that Duryodhana’s friendship meant more to him than anything else. 

He explained that he had devoted his life to Duryodhana, vowing to serve him faithfully, and could not even imagine betraying him. This is why he consistently opposed the Pandavas, his dear friend’s main adversaries. 

He respectfully requested that the grandsire grant him forgiveness and provide permission to join the Kauravas in battle against the Pandavas. With a gentle expression, Bhishma assured Karna that justice would triumph in the end and advised him to choose the path of virtue, then calmly shut his eyes again.

Karna, blessed by the grandsire, entered the battlefield happily, going to Duryodhana’s camp.  Seeing him, Duryodhana felt immense joy and briefly forgot about Bhishma’s absence.  

Duryodhana and Karna talked about who should be chosen as the commander-in-chief. Karna said, “All the kshatriyas assembled here possess the qualifications to be commanders. They have physical strength, valor, effort, courage, and distinguished lineage. In every aspect, these kings are equals. 

“Not everyone can be the leader. If one person is chosen, the others may feel disappointed, which could result in losses for us. It is advisable to appoint Drona, the preceptor of all warriors, as the commander in chief. He is unparalleled among those skilled in weaponry, and no Kshatriya can match his abilities.” 

Duryodhana accepted what was said by Karna and agreed that they would appoint Guru Drona as their commander in chief.

More to come…

1. Bhishma addresses Krishna & Pandavas https://www.isvara.org/archive/the-pandavas-go-to-bhishma/
2. Arjuna & Shikhandi https://storiesmadesimple.in/shikhandi-bhishmas-death-knell/#google_vignette
3. Bhishma https://ca.pinterest.com/pin/458663543323254443/
4. Bhishma, Arjuna & Krishna with others paying respect https://bharathgyanblog.wordpress.com/2020/01/18/bheeshma-nirvana/https://bharathgyanblog.wordpress.com/2020/01/18/bheeshma-nirvana/
5. Krishna, Arjuna & Bhishma https://nynjbengali.com/mahabharata-episode-60-day-ten-of-the-war-fall-of-bhishma/https://nynjbengali.com/mahabharata-episode-60-day-ten-of-the-war-fall-of-bhishma/
6. Karna & Bhishma https://www.sawanonlinebookstore.com/forgiveness-for-karna/
7. Duryodhana & Karna https://ca.pinterest.com/pin/419397784072122659/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Seventh Day of the War

Duryodhana, wounded and demoralized by previous defeats, headed to Bhishma’s tent in the morning. With a tone of worry, he pleaded, “Grandsire, how am I supposed to succeed without your guidance? Every day the battle turns against us. Our lines are collapsing. 

“My brothers and fellow warriors are being killed. I feel helpless as I witness this devastation. You, whom I believed would be our savior, seem to do nothing. How can we possibly hope for victory?”

Bhishma spoke, his voice steady as a stream amidst the storm. “Duryodhana, why do you allow despair to seize you? Do you not notice the great warriors fighting at your side? Each one stands prepared to lay down their life for your cause. 

“Your army is vast, your soldiers courageous. Having allies like these makes you nearly unbeatable. I’m giving it everything I’ve got. Don’t let yourself be consumed by despair — there’s still hope.”

Duryodhana’s injured spirit found comfort alongside a remedy for his physical wounds. The medicinal treatment not only eased the prince’s pain but rejuvenated both his mind and body. Restored in confidence, Duryodhana went back to the battlefield, resumed command and led once again.

The battle that day occurred across multiple fronts, with Bhishma leading the defense against Arjuna. Drona defeated King Virata of Matsya, forcing him to flee his chariot and join his son Shankha. However, Shankha was killed, deepening Virata’s sorrow after losing two other sons. 

At another battlefield site, Shikhandi confronted Ashwatthama. The fight was fierce. Ashwatthama broke Shikhandi’s sword and forced him to retreat to Satyaki’s chariot. Although Shikhandi suffered defeat, he pledged to regain strength and return. 

During the confrontation between Satyaki and the demon Alambhasan, Satyaki encountered significant setbacks at first. He ultimately prevailed, forcing Alambhasan to retreat.

Duryodhana personally confronted Dhrishtadyumna, the Pandava general. During the fierce battle, Duryodhana’s horses were killed and his chariot was destroyed. Undeterred, he fought bravely on foot with his sword until Shakuni arrived just in time to rescue him and carry him away in his chariot. Seeing their leader wounded and taken from the battlefield demoralized the Kaurava forces.

Bhima, demonstrating his exceptional strength and determination, launched a relentless assault on the Kaurava warriors. At one point, this compelled Kritavarma to abandon his chariot and withdraw from the battlefield, wounded and humiliated. 

Bhima’s son, Ghatotkacha, confronted the powerful Bhagadatta, renowned for commanding his formidable war elephant. Although Ghatotkacha fought valiantly at first, Bhagadatta’s superior skill and strength ultimately overpowered him. As a result, Ghatotkacha had to retreat, which provided the Kaurava army with a significant morale boost.

Nakula and Sahadev fought together to defeat the seasoned warrior Shalya. Shalya was their maternal uncle. Recognized for his expertise in both archery and warfare, Shalya responded with swift weaponry. During the clash, Sahadeva struck Shalya’s chariot with his spear, while Nakula, through notable bravery, succeeded in neutralizing Shalya’s bow. 

Impressed by their combat prowess, Shalya found himself exhausted. He eventually lost consciousness and fell unarmed into his chariot. Upholding the principles of dharma, the brothers Nakula and Sahadeva refrained from harming Shalya further and allowed him to live.

Yudhishthira demonstrated remarkable courage in battle against Shruta, ultimately killing his charioteer and compelling Shruta to retreat. His fierce fighting stunned his warriors. On this day, Yudhishthira’s usual temperament was overtaken by a display of anger. 

Yuyutsu fought Kripacharya, the Kauravas’ royal priest, and was injured by him. Abhimanyu, the Pandavas’ young warrior, quickly overcame Duryodhana’s three brothers but let them go, remembering Bhima’s vow and Draupadi’s pledge. The day concluded with Bhishma engaging in combat with Abhimanyu. 

Observing the young warrior face such an experienced adversary, all five Pandavas promptly intervened to support him. Nonetheless, despite their collective strength, Bhishma remained resolute, utilizing his profound expertise and skill to keep the Pandava warriors at bay. 

As sunset marked the end of the seventh day of battle, the warriors returned to camp. That night, Krishna’s flute calmed the wounded and grieving, illustrating that even during hardship, compassion and reflection remain possible. 

Eighth Day of the War

At dawn, Bhishma organized the army into the tortoise (kurma) formation, a strategic defensive structure intended to effectively resist and counter attacks from every direction. 

Noticing this, Yudhishthira instructed Dhrishtadyumna to respond by organizing the troops in a way that could break through the enemy’s defenses. Dhrishtadyumna then arranged the Pandava army into a three-pronged formation. Bhima led one wing, Satyaki another, with Yudhishthira at the center front.

Bhima fought fiercely in the Kaurava ranks, using his mace to kill eight of Dhritarashtra’s sons early in the battle, deeply wounding Duryodhana emotionally. Nevertheless, the Pandavas were not exempt from sorrow. 

Iravan, Arjuna’s cherished son with the Naga princess Ulupi, entered the battlefield to support his father. He confronted Alambhasan, a rakshasa who loyally served Duryodhana. 

Drawing upon his serpent heritage, Iravan fought swiftly, yet Alambhasan’s sheer power eventually proved too much. After a lengthy struggle, Iravan was defeated, leaving the Pandavas enveloped in grief.

When Arjuna heard of Iravan’s death, he was devastated and questioned the purpose of the war. Krishna, seeing Arjuna’s sorrow, told him to focus on his duty as a warrior and use his pain as strength. 

Iravan’s death angered Ghatotkacha, Bhima’s rakshasa son, whose war cry intimidated the Kaurava soldiers. He disrupted their formation with his strength and powers, causing chaos. Duryodhana responded by leading an assault against Ghatotkacha himself.

The king of Vanga joined him, bringing armored elephants that offered crucial support and added excitement to the scene. Ghatotkacha threw a massive javelin at Duryodhana, but the Vanga king intervened, sacrificing one of his elephants to protect the Kaurava prince. The elephant’s fall shook the earth and momentarily brought the battle to a halt. 

When Duryodhana was at risk, the senior warriors used their experience to strengthen the Kaurava lines. Bhisma led the effort, breaking through the Pandava ranks. 

Yudhishthira sent Bhima to aid Ghatotkacha, who was encircled by Kaurava warriors.  Ghatotkacha gave out a loud roar. Hearing it, Bhima rushed to help. Together, they defeated the enemy, and by sunset, Bhima had killed sixteen of Duryodhana’s brothers.

As night fell, the Kaurava camp was demoralized and depleted, surrounded by fallen warriors. The Pandavas felt the heavy loss of Iravan, despite Bhima and Ghatotkacha’s successes. 

Duryodhana, disheartened by defeat and the relentless Pandava advance, withdrew to his tent, bracing for more conflict ahead.

Ninth Day of the War

Before the battle began, Duryodhana approached Bhishma with harsh words, expressing his frustration over their defeats and provoking the noble elder. 

Yet Bhishma remained calm and did not lose his composure. “I am sacrificing my life for you on this battlefield; my arrows are my offering, fulfilling my duty,” he replied. “Why have you allowed despair to cloud your judgment? The difficulties you face now are the consequence of your own actions. 

 “Nevertheless, I will fight as fiercely as I can against all opponents except Shikhandi or the Pandavas — my heart cannot wield weapons against them. Still, be assured, as long as I endure, I will protect your army.”

Duryodhana sought reassurance and addressed Dushasana, “Brother, let us commit our full efforts to today’s battle. Grandsire is engaged on our behalf with unwavering resolve. He has indicated that he cannot confront Shikhandi alone. Our primary concern should be to prevent Shikhandi from engaging him. As even the strongest can fall if vigilant care is lacking, it is imperative we remain alert.”

On that day Abhimanyu fiercely fought Alambhasan the demon, ultimately forcing him to retreat. Abhimanyu thus proved himself as Arjuna’s son. Meanwhile, an intense conflict was unfolding between Satyaki and Ashwatthama on a separate front. Arjuna was involved in a confrontation with Drona. However, this encounter was brief due to Bhishma’s arrival at the scene.

Bhishma overwhelmed the Pandava forces, scattering them and causing widespread panic as their soldiers fled in confusion. The Pandava brothers attacked Bhishma. 

Krishna halted Arjuna’s chariot and firmly reminded him that after all those years of exile, this was the moment to fulfill his duty as a warrior — that his brothers and soldiers depended on him and that he must fight with full strength. 

Arjuna, with his head bowed, told Krishna he would rather stay exiled than fight his respected elders but agreed to obey. Reluctantly, he readied himself for battle. As Arjuna’s chariot moved forward, the Pandava soldiers regained their courage. Though hesitant, Arjuna fought back and broke several of his grandsire’s bows. Each time Bhishma calmly picked up another and resumed his relentless attack.

Observing Arjuna’s continued indecision, Krishna’s patience reached its limit. Declaring that the situation was out of hand, he jumped down from the chariot, took up his Sudarshana Chakra (the divine discus) once more, and advanced toward Bhishma with resolute determination. 

In response, Bhishma respectfully welcomed Krishna’s arrival with folded hands, prepared to receive him. He expressed his willingness to meet his end at Krishna’s hands without hesitation. 

Krishna said to Bhishma that he was fighting for the unjust side and that his unwillingness to give up his life is unreasonably prolonging the war. Krishna also said that the Pandavas, who were his great-grandchildren, were fighting the war reluctantly because he was leading the opposing army. 

Bhishma said that he knew his side was unjust, but his vow to safeguard the throne of Hastinapura, forbade him to sacrifice his life. The argument went on for a while, until Arjuna came towards Krishna, pleading with him not to break his vow of remaining unarmed. Arjuna insisted it was his own duty to fight. 

Krishna allowed Arjuna to lead him back to the chariot, and the battle resumed with Arjuna fighting harder. Still, despite his efforts, the Pandavas could not prevail.

On the ninth day, as the sun set, the enduring conflicts and challenges of war became apparent. Arjuna’s hesitation, Krishna’s discontent and Bhishma’s formidable presence underscored that the grandsire’s power remained the foremost obstacle to Pandavas success. 

It became evident that victory in the war was impossible while Bhishma remained undefeated on the battlefield. The Pandavas approached Krishna to discuss the situation and get some advice from him as to what they can do.

More to come…

1. Bhishma & Duryodhana https://mahabharatham.arasan.info/2001/01/Bhishma-Parva-Section-081.html
2. Satyaki https://mythlok.com/satyaki/
3. Ghatotkacha & Bhagadatta Image by S.A.Hancherow/Canva
4. Krishna plays flute for troops Image by S.A.Hancherow/Canva
5. Iravan https://shabdyatri.com/english-blog/english-literature/mythology/mahabharata/iravan/#google_vignette
6. Dushasana & Duryodhana  Image by S.Hancherow/Canva
7. Arjuna and Krishna https://tattva.keshavaswami.com/p/good-to-talk-1294854
8. Krishna, Arjuna & Bhishma https://ca.pinterest.com/pin/768497123958935523/https://ca.pinterest.com/pin/768497123958935523/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Fourth Day of the War

At Kurukshetra, both forces assembled once more in readiness for battle. Each day seemed to merge with the next as the fighting raged on and casualties grew on both sides. 

Despite the ongoing struggle, the war showed no sign of ending. The heroes of this grand saga kept forging their destinies amid the turmoil of battle. The Kaurava army, equipped with chariots, elephants and cavalry was poised for battle, resembling a turbulent sky heavy with thunderclouds. 

Duryodhana formulated a strategy aimed at causing harm to Arjuna’s son, Abhimanyu. The formation was executed. Upon Abhimanyu’s entry, he was promptly encircled by the opposing forces. Young Abhimanyu, though it was unexpected, confronted the Kauravas with the courage of a lion cub. 

Arjuna and Dhrishtadyumna rushed to assist Abhimanyu, sparking a fierce battle. Bhima also arrived promptly at the scene and began defeating the Kaurava warriors who were encircling Abhimanyu. 

Duryodhana sent war elephants charging toward Bhima, but Bhima fought them off with his mace. The elephants broke ranks, charging into the Kaurava army and killing a lot of their own foot soldiers. 

Duryodhana and his brothers moved forward to confront Bhima, but Bhima’s fury was unstoppable. Bhima killed eight of Duryodhana’s brothers and wounded Duryodhana very badly. 

Grieving the loss of his brothers, Duryodhana attacked Bhima with a weapon, temporarily rendering him unconscious. Gadot Gaja stepped in to save his father. Not even Bhishma and Drona could stop Gadot Gaja. 

The fourth day’s battle came to an end with this event. Neither side emerged as the definite winner that day. 

That evening, Duryodhana approached Bhishma once more to inquire about the factors contributing to the Pandavas’ current advantage. Bhishma told Duryodhana that his hostility and unfairness toward the Pandavas were leading to his downfall. The Pandavas consistently adhered to the principles of dharma. As a result, Krishna was ensuring their safety. Where Krishna is present, dharma prevails. Victory follows dharma. 

Bhishma reminded Duryodhana that Bhishma had consistently encouraged Duryodhana to seek reconciliation with the Pandavas. He also cautioned Duryodhana once again, that failure to comply could result in adverse consequences for the Kauravas.

In Hastinapura, Sanjaya was reporting daily to King Dhritarashtra on the war through his divine vision. The king asked for updates on the conflict. Sanjay described everything that had happened throughout the day. 

King Dhritarashtra expressed his grief, saying, “Sanjaya, every day you bring me only news of sorrow, defeat, and the deaths of my loved ones. I cannot endure this pain any longer. 

“What strategy can possibly save our people now? How can we hope to win this war when fate itself seems to set against us? With events unfolding as they are, how will my sons ever succeed? Bhima killed eight of them today. This situation deeply troubles me.” 

Sanjaya replied, “O my king, these events are the result of your decisions. Grieving will not help us. I must speak honestly, even if it causes pain to you. It is crucial to confront reality with bravery. We should observe what unfolds with unwavering attention and remain focused.”

King Dhritarashtra saw that Vidura’s earlier warnings were indeed coming to pass, which filled him with sorrow as he reflected on the good advice he had previously dismissed.

Fifth Day of the War

At dawn, sunlight spread across the weary battlefield at Kurukshetra. 

That day, Bhishma arranged his forces in the makara formation, which resembled the shape of a crocodile. Conversely, Dhrishtadyumna arranged his army in a formation resembling the shape of a bird. The battle that took place was called Sankula War, where you choose to fight someone who is equal to you in strength. 

The battle commenced with Bhishma initiating an intense offensive, with his arrows descending upon the Pandava forces, resulting in significant casualties. Arjuna acted swiftly, striking Bhishma with precise skill to ease the pressure.

Duryodhana turned to Drona and said, “O Guru, I trust you and Bhishma, so you must take action against the Pandavas.” 

Drona replied, “Duryodhana, you are underestimating the strength of the Pandavas. They fight with unity and skill. Above all, Krishna supports them. I’ve warned you many times not to provoke conflict with the Pandavas. Still, you ignored my counsel. Nevertheless, I will do my utmost in battle.” 

Drona attacked Satyaki. The battle escalated and Bhima intervened to confront Drona. Satyaki and Bhima engaged in combat with Drona, while Arjuna confronted Ashwathama. 

Abhimanyu faced Lakshmana, the son of Duryodhana. Bhishma and Shalya came to join Drona. 

When Shikhandi saw what was happening, he stepped forward to assist Bhima. Bhishma immediately left that area of the battlefield, stating that his principles did not allow him to fight someone who had been born a woman. 

Duryodhana ordered Bhurishrava to fight Satyaki, making it extremely challenging for Satyaki to overcome his opponent. Bhurishrava was the son of Somadatta and the grandson of Bahlika, fighting on the side of the Kauravas due to a family feud with the Vrishnis, a clan allied with the Pandavas. 

Eventually, Satyaki suffered serious injuries, prompting his sons to rush to his aid. They were all killed by Bhurishrava. Bhima saved Satyaki and took him to safety in his chariot. 

Arjuna overcame countless warriors, striking fear into those who challenged him. The Pandava army cheered in triumph. When night descended, Bhishma called for a withdrawal, which left the Kauravas discouraged and boosted the Pandavas’ morale, though again neither side emerged as the definite winner of the day.

Sixth Day of the War

Dhrishtadyumna arranged the Pandava army in the crocodile formation while the Kaurava army took a heron formation. Each view served a strategic role, adjusting to changing offensive and defensive needs. 

Both strategies and the formations soon fell apart. The charioteer serving Drona was killed. Drona personally took control of the driverless chariot and advanced forcefully through the Pandava army, causing significant destruction.

Bhima demonstrated exceptional skill in combat that day, successfully overcoming and defeating enemy forces. Determined to confront Duryodhana’s brothers, Bhima broke through the enemy lines, searching for each and targeting them individually. 

A formidable group of Duryodhana’s brothers rallied together and launched a coordinated assault with the intent to capture him.

Overwhelmed, Bhima lost patience, abandoned his chariot, grabbed his mace and charged into the Kaurava ranks on foot. He cut through soldiers, elephants and horses without distinction, leaving a path of devastation in his wake. His power frightened the elephant army. 

The rapid movement of Bhima as he wielded the mace, along with the sound it produced, served as evidence of his tutelage under Balarama. Upon witnessing this, the Kaurava army became gripped with fear. 

Observing Bhima’s performance, Bhishma, Drona and Kripacharya each felt a sense of pride, reflecting on his abilities and contemplating whether he could continue to excel in combat. Drona referred to him as his disciple, while Bhishma proudly acknowledged him as his grandson. Kripachariya declared on the field, “I am his clan Guru,” prompting the other two to laugh. 

Remembering that Bhima was an opponent, they quickly resumed fighting. Bhima and Duryodhana confronted each other. After an exchange of harsh words, their battle commenced. Bhima struck Duryodhana, knocking him unconscious in his chariot. Kripacharya quickly took him away, saving Duryodhana, which helped prevent a decline in the Kaurava’s morale.

Bhishma, the commander of the Kauravas, and Dhrishtadyumna, the commander of the Pandavas, met face to face in battle. Dhrishtadyumna was fully aware of Bhishma’s strength, as Bhishma had once defeated his own teacher in archery. He effectively neutralized all of Bhishma’s offensive maneuvers, refraining from launching any counterattacks and gradually exhausting his opponent.

Arjuna and Drona met face to face. Drona addressed Arjuna, stating, “Should you defeat me, the honor will be mine.” He encouraged Arjuna not to hesitate in launching his arrows, emphasizing that this conflict was not personal, but rather a battle between righteousness and unrighteousness. 

Drona affirmed that even in defeat, true victory would be found in virtue. He concluded by assuring that he would engage, not merely with his strength, but with his utmost effort. 

He blessed Arjuna, saying that if he won the battle, he would earn the title “Victorious of the Bow” and receive lasting fame. Arjuna, eager to fulfil his Guru’s wish, released arrows that sliced through the air. Both were exhausted with empty quivers. 

Krishna reassured Arjuna, telling him that his actions in battle demonstrated to everyone that he was Drona’s foremost student, encouraging him to fight even more valiantly. On the other side, Nakula and Sahadeva scattered the infantry, as Nakula’s swirling sword and Sahadeva’s spear unleashed chaos across the battlefield.

On the sixth day of the war, the battlefield was filled with corpses of men, horses and elephants. The ground was soaked in blood. As the sun set, the day’s battles ended, leaving everyone exhausted. The war wrapped up with heavy casualties on both sides, as each army readied itself for future conflicts. Again, there was no definite winner of the day. 

Duryodhana, deep in thought and grieving his tremendous losses, remained in his tent contemplating what course of action to take next. Meanwhile, upon receiving Sanjay’s somber report, Dhritarashtra expressed his concerns, questioning how his sons could possibly succeed against the formidable strength and virtue of the Pandavas.

More to come…

1. Krishna (in background) & Abhimanyu https://glorioushinduism.com/2018/03/05/abhimanyu/
2. War elephants https://indus-meetindus.blogspot.com/2016/12/day-4-kurukshetra-war.html
3. Dhritarashtra & Sanjaya https://www.reddit.com/r/mahabharata/comments/1h6x6ps/sanjay_recites_to_dhritarashtra/#lightboxhttps://www.reddit.com/r/mahabharata/comments/1h6x6ps/sanjay_recites_to_dhritarashtra/#lightbox
4. Drona https://vedickathas.com/dronacharya-mahabharat/https://vedickathas.com/dronacharya-mahabharat/
5. Bhurishrava https://www.facebook.com/photo.php?fbid=4241968849153925&set=a.206192014209688&id=100044566713560https://www.facebook.com/photo.php?fbid=4241968849153925&set=a.206192014209688&id=100044566713560
6. Bhima https://www.reddit.com/r/mahabharata/comments/1hgx99q/mahabharata_day_4/https://www.reddit.com/r/mahabharata/comments/1hgx99q/mahabharata_day_4/
7. Kripacharya https://ca.pinterest.com/pin/2462974791060628/https://ca.pinterest.com/pin/2462974791060628/
8. Arjuna and Drona Image by S.A.Hancherow/Canva

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

After hearing the divine words of Krishna, preserved for us in the Bhagavadgita, Arjuna’s delusion was destroyed. He regained his clarity and resolve through Krishna’s grace.

Arjuna stood firm, free from doubt, and promised to act according to Krishna’s words. Krishna returned their chariot to their position in the Pandava army.

The battle was set to commence, with both armies positioned and fully equipped. They were clad in polished armor with their weapons drawn. Arjuna blew his conch shell, Devadatta, to declare war. All the warriors in the Pandava army blew their own conches, producing startling sounds. 

Suddenly Yudhishthira, the eldest, the steadfast, righteous son of Pandu, removed his armor and laid down his weapons. He stepped down from his chariot and began walking, alone and unarmed towards the Kaurava army. He walked toward Grandsire Bhishma’s chariot. 

Yudhishthira’s unexpected move puzzled his brothers, particularly Bhima, who worried he might surrender and end the war. Bewildered by this unexpected action of his eldest brother, Arjuna jumped down from his own chariot and hurried after him. The other Pandava brothers joined him. Krishna, who understood the actions of Yudhishthira, gave an encouraging smile. All of this caught the attention of the warriors from both sides. 

Yudhishthira, without acknowledging any of the gazes fixed on him, walked straight to Grandsire Bhishma with folded hands. Approaching Bhishma, unarmed, is a great sign of respect. He felt it was only right to receive his permission and blessings before engaging in such a grave war. 

He touched Grandsire Bhishma’s feet and said, “Dearest Grandsire, we have been forced to participate in this war against you. Without your blessings I cannot start the war. So, I have come to seek your permission, and I pray for your blessings to win this war.” 

Bhishma blessed Yudhishthira wholeheartedly, feeling proud of his grandson fulfilling his duty by respecting his elders. He said, “Though I am fighting for the opposition, obeying my vow and fulfilling my duty, my heart is with you and your brothers. Uphold dharma and be victorious.” 

From there Yudhishthira went directly to Guru Drona to receive his blessings, then to Kripacharya, Shalya and other elders for their blessings too. The other Pandava brothers, seeing Yudhishthira’s intention, followed his steps getting the blessings of the elders. 

Observing these events, Yuyutsu, the son of Dhritarashtra by a maid, made the decision to change his allegiance. He approached Yudhishthira as he was heading to his chariot and asked to join the Pandava army, stating he would not support unrighteousness. Yudhishthira accepted his request. 

Duryodhana, Yuyutsu’s half-brother, was enraged by his actions. Yudhishthira and the brothers happily returned to their chariots with all the blessings, and the war officially began. 

First Day

Duryodhana, along with Dhushasana, led his Kaurava forces into battle. Bhima did the same from the Pandava side. The battlefield of Kurukshetra became a landscape of intense and frenzied combat with countless warriors fighting and falling. 

Chariots overturned, elephants trumpeted in pain and the ground turned slick with blood, making it treacherous. The uproar was earth-shattering, with drums, conchs, pipes mixed with war cries as well as the cries of wounded and dying warriors. 

On the first day Bhishma launched a fierce attack on Pandavas, causing a lot of death and devastation. Wherever his chariot went, death of the Pandava soldiers was guaranteed. This made the Pandava army tremble in fear. 

Full of fury, young Abhimanyu, the son of Arjuna, attacked the Kaurava army. His valor was noticed by all. He tried his best to stop Bhishma. He was able to bring Bhishma’s chariot flag down but was not successful to bring him down. 

Uttara, the son of Vrata, was battling with Shalya. After a fierce fight, Shalya shot a spear which pierced Uttara’s chest. He fell from his elephant and died. Shweta, the brother of Uttara, went with vengeance to attack Shalya. His prowess didn’t go unnoticed. Bhishma came to rescue Shalya and ended Shweta’s life with one blow.

These deaths brought down the spirit of the Pandava army. On the other hand, the Kauravas were pleased by the results of the war on the first day. Krishna consoled Yudhishthira saying that eventually, righteousness would be victorious.

Second Day

After the unpleasant experiences of the first day, the Pandava army positioned themselves in a bird formation. This formation was suggested by Krishna himself. King Drupada stood at the head with Yudhishthira at the back. Dhrishtadyumna and Bhima led the feathers. 

Seeing the Pandavas in this battle formation, the Kauravas took a formation to defend themselves and to attack the Pandavas. 

Grandsire Bhishma was able to enter Pandavas’s formation in no time, creating a rift in their strategy. He started slaughtering Pandava warriors in big numbers. Arjuna, with Krishna as his charioteer, intervened to stop Bhishma and protect the Pandava army. Arjuna started battling Bhishma with all his might. The combatants were equally matched. The fierce fight went for hours with no result, but Arjuna accomplished the task of saving the Pandava army that day. 

In another part of the battlefield, Drona battled with Dhrishtadyumna, wounding him. Bhima rescued Dhrishtadyumna. Seeing this, the King of Kalinga came to fight Bhima. Bhima attacked him and his elephant army with fury. Bhishma came to rectify the situation, and started battling with Bhima. Satyaki and Abhimanyu came to the rescue of Bhima. They started attacking Bhishma together. Witnessing this, Duryodhana immediately sent reinforcements to help Bhishma. They circled Bhima and Abhimanyu. Arjuna came for their rescue right on time.

The unexpected entry of Arjuna made the Kaurava army stagger. Arjuna started killing the Kaurava army at will. Meantime, Satyaki killed Bhishma’s charioteer. Bhishma’s chariot was pulled away from the battlefield by his horses. Thus there was nobody to stop Arjuna. He started destroying the Kaurava army in massive numbers. The Kaurava army was confused and disturbed by this. 

On the second day, Arjuna and Bhima caused a lot of damage to the Kauravas. Duryodhana was very disappointed and unhappy as Kaurava army suffered huge damages. Especially Kalinga’s army suffered heavy losses.

Third Day

Grandsire Bhishma vowed to compensate for the heavy losses on the second day. He formed the Kaurava army in an eagle formation. He placed the best warriors in the right places with himself as the head. 

To challenge this, Dhrishtadyumna put the Pandava army in a halfmoon shape, with Bhima and Arjuna on both ends. The war started up on the third day. 

The Kauravas went straight to attacking Arjuna, covering his chariot with arrows and other weapons. In no time, Arjuna saved himself by building a defense with his arrows.

Satyaki and Abhimanyu together fought against Shakuni and his army. Bhishma and Drona fought Yudhishthira and his army. Bhima and his demon son Ghatotkacha battled the army of Duryodhana. 

Ghatotkacha was the son of Bhima from his demon wife Hidimbi. He was a mighty warrior, just like his father, gifted with immense physical strength, plus he also inherited his mother’s magical powers. Because of the promise Ghatotkacha had made to his father, when Bhima thought of him, he appeared on the battlefield at once. The son did a better job in destroying the enemies than the father. 

Bhima’s arrow pierced Duryodhana’s armor with such force that it wounded him and he fell unconscious from the pain. He collapsed in his chariot. Duryodhana’s charioteer drove the chariot immediately out of the battlefield. This made the Kaurava soldiers think that Duryodhana was running away from the field. This confusion made Duryodhana’s soldiers scatter.

Bhishma arrived just in time. He took Duryodhana with him and made sure he got the treatment he needed. When Duryodhana became conscious, Bhishma had already moved him to a secured area.

Angry, Duryodhana, accused Bhishma of not really fighting from his heart, because he loves the Pandavas too much. He blamed Bhishma for abandoning him and his army by not really fighting the Pandavas. He wanted Grandsire Bhishma’s assurance that he would be loyal to the Kauravas. 

Stung by the accusation, Bhishma reminded Duryodhana that he had already predicted the Kauravas’ defeat. And Bhishma reaffirmed his commitment to fight the Pandavas with all his strength. 

After saying this, Bhishma returned to the battlefield with full fury and started destroying the Pandava army in multitudes. The death toll climbed enormously. Arjuna confronted Bhishma to restore order. The duel between Arjuna and Bhishma started up again and continued for a long time.

Krishna saw that Arjuna hesitated to fight his grandsire. Krishna couldn’t remain quiet when seeing Bhishma gaining an upper hand. Lifting the broken wheel of a chariot, Krishna ran towards Bhishma to attack him. Arjuna halted Krishna, reminding him of his promise not to take up arms during the war. 

Krishna said that if Arjuna won’t fight wholeheartedly, he must break his vow in order to uphold righteousness. Upon hearing this, Arjuna assured Krishna of his full commitment to participate in the battle and respectfully accompanied Krishna back to the chariot. 

After this, Arjuna battled intensely. Bhishma was pleased to see Arjuna give his best in battle. Combatants from each side regarded his actions with admiration for his exemplary bravery. 

That day before the sunset, 16,000 chariot soldiers were wiped out by Arjuna. In this way, hostilities concluded. That evening, Arjuna’s acts of valor were widely discussed.

More to come…

1. Arjuna & Krishna blow conch shells https://ca.pinterest.com/pin/169659110957506914/
2. Grandsire Bhishma & Yudhishthira https://wisdomwise.in/2021/02/09/how-important-are-blessings-for-success/
3. Kurukshetra Battlefield https://mymahabharatblog.wordpress.com/2018/05/25/chapter-28-kurukshetra-day-1-2/
4. Pandava army’s bird formation https://www.reddit.com/r/mahabharata/comments/1ha5h8b/mahabharata_war_day_2_morning/
5. The battle between King of Kalinga, Bhima, Bhishma, etc. https://vedicfeed.com/18-days-of-the-mahabharata-war-summary-of-the-war/
6. Krishna & Arjuna https://en.rattibha.com/thread/1869192730678882618
7. Ghatotkacha https://dharmayana.in/articles/ghatotkacha-s-sacrifice-in-the-mahabharata-war-5963cc20-e2cd-4346-bc62-d263d7099c96
8. Arjuna, Krishna & Bhishma https://commons.wikimedia.org/wiki/File:Arjuna_fight_Bhishma.jpg
9. Arjuna, Krishna & Bhishma https://pankajsrivastava-78853.medium.com/sri-krishna-breaking-vow-10a75aa59d7d

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 17: Shraddha Traya Vibhaga Yoga (The Yoga of the Three Kinds of Faith)

Krishna delves into the nature of faith, and how it shapes the character and destiny of every individual.

While faith is innate to everyone, it is not uniform. It is governed by the three gunas (described in Chapter 14). Depending on which guna predominates, faith expresses itself as uplifting, restless or misguided.

Krishna then turns to the significance of three essential spiritual actions: ceremony (yaj~na), charity (dana), and austerity (tapas). He emphasizes that the true value of any spiritual act lies in the intention, purity and devotion behind it, rather than in the action itself.

He also addresses the importance of the sacred syllable “OM,” which embodies the Divine.

This chapter is an invitation to look at the faith which shapes our choices, to understand its origins and to consciously cultivate the higher qualities within. By aligning faith with wisdom, purity and devotion, every action becomes a step on the path to union with the Divine.

The Dialog

Arjuna asks, “When one disregards scriptural injunctions in their life, but still worships with faith, what is the nature of their devotion?”

Krishna says, “Every being is born with innate faith, which is of three kinds: sattva-goodness, rajas-passion, and tamas-ignorance. The sattvic worship the Gods, the rajasic worship the demons (rakshasas) and the tamasic worship the ghosts/spirits. 

The food which is dear to each is of three types, as also ceremonies, austerity and almsgiving. 

Food

“Foods which increase life span, health, strength, happiness and satisfaction are dear to sattvic people. These foods are nourishing, juicy, tasty and enjoyable, 

“Foods that are too bitter, too sour, salty, pungent, dry and burning are liked by the rajasic. These produce pain, grief and disease. Foods which are stale, tasteless, putrid, rotten and impure are liked by tamasic people. 

Ceremonies

“Ceremonies offered without desire for reward and according to scriptural rules, with conviction that this is a duty, are sattvic. But a ceremony performed with expectation of reward or out of pride is rajasic. Ceremonies are tamasic when done without faith, contrary to scriptural rules, without mantras and without offering food or donations. 

Austerities

“Worship of the Gods, the wise, the Guru and elders are physical austerity along with purity, uprightness, sexual continence and non-violence. 

“Spoken words that cause no distress and are truthful, pleasant and beneficial are austerity of speech, along with the study of the Vedas. Serenity of mind, good-heartedness, silence, self-control and purity of purpose comprise austerity of the mind.

“These three austerities (physical, speech and mind) are sattvic when practiced with faith and desiring no reward. Austerity is rajasic when done to gain honor and respect. The benefits are unstable and temporary. Austerity is tamasic when practiced from confusion, with self-torture or for harming another.

Charity

“If the giver knows it is their duty to give in a fit place and time to a worthy person, the alms are sattvic when given to one who does nothing in return. 

Charity is rajasic when given for the sake of recompense, with the expectation of results, or in a grudging mood. Charity is tamasic if given at the wrong place and time, to unworthy persons, with no respect or with contempt.

OM Tat Sat

“From the beginning of creation, OM TAT SAT has been spoken to express Brahman, the Supreme Absolute Truth. From this has come the brahmins (priests), the Vedas and ceremonies. Therefore, those who perform ceremonies, give in charity and do austerities always begin with OM.

“Those who wish to become free from material entanglements utter TAT, as they do not seek the fruits of ceremony, charity and austerity. SAT names Absolute Truth. It is also used to describe an auspicious action, including ceremonies, charity and austerities. 

“Whatever ceremony is done, charity given or austerity practiced, but without faith, is called a-sat, meaning perishable. It is useless in this world as well as after death.

Chapter 18: Moksha Sannyasa Yoga (The Yoga of Liberation by Renunciation)

Krishna weaves together the threads of knowledge, devotion and right action, culminating in full surrender to the Divine. True renunciation is not the mere abdication from action but the letting go of dependency on outcomes. 

By discerning the forces that drive our actions — clarity, passion and ignorance — we come to act without selfish motives, aligning ourselves with our higher nature. He reveals that each individual’s duty (svadharma) is sacred. Fulfillment comes from embracing one’s own path with sincerity and selfless intent.

The Gita’s final teaching is one of trust and loving surrender. By dedicating all actions to the Supreme One and transcending your ego’s limitations, you discover an unwavering peace and the joy of spiritual freedom. 

In letting go of pride, fear and the need for control, your heart opens to Divine presence inside and outside. In this surrender lies the promise of liberation, the realization that your own Self is eternal, untouched by sorrow or change, and ever united with the source of all.

Chapter 18 is a luminous summation of the entirety of the Gita’s wisdom. It is an invitation to integrate knowledge, selfless action and loving surrender — to know yourself as the immortal One, to act without attachment and to yield in trust to the Supreme. In doing so, you transcend all limitations and sorrows, and you realize the ultimate goal: liberation or enlightenment, peace, and the unchanging bliss of the Divine. 

The Dialog

Arjuna says, “I desire to understand the truth of full renunciation, tyaga, and of the renounced life, sannyasa.”

Krishna says, “The learned ones say that sannyasa is giving up actions motivated by desire. The wise ones say that giving up the fruits of your actions is tyaga.

“Some say all actions should be abandoned. Others say ceremonies, charity and austerity should never be abandoned. My conviction is that renunciation is of three kinds. Because worship, charity and austerity are purifiers even for the wise, these actions should never be abandoned. 

“But these activities should be performed without expectation of result. Prescribed duties should never be renounced. If you abandon them due to delusion, it is tamasic. If you abandon them because they are troublesome or cause physical discomfort, it is rajasic. Such renunciation brings no benefits.

“Renunciation is sattvic when you perform your duty, done without desire for reward. Such a sattvic renouncer neither hates disagreeable work nor is attached to agreeable work. Indeed, it is not possible to give up all actions completely. One who renounces desire for the fruits of action is called a tyagi — a hero, a true renunciant.

“Fruits of action are of three types: painful, pleasant and mixed. After death, these fruits accrue to those who are not renounced, but never to the renounced. There are five causes of action: the body, the doer, the senses, effort and the Divine. These five are the cause with every action performed, whether physical, speech or thought, whether proper or improper. 

“Due to impure intellect, one thinks the Self is the doer and is thus unable to see the truth. One who is free from the egoistic notion of being the doer and whose intellect is clear, even if he kills, he will not be the slayer, nor will he incur karmic repercussions.

“Knowledge, the object of knowledge and the knower are the three factors that induce action. The constituents of action are the action itself, the senses and the doer.

“Sankhya describes three kinds of knowledge, actions and doers. Inherent to all beings, sattvic knowledge is seeing the one indestructible reality, intact and whole in all beings. Rajasic knowledge is seeing beings as different and unconnected. Tamasic knowledge is clinging to one thing as if it were the whole, without a reason or based on the truth. 

“Sattvic action is in accordance with the scriptures, free from attachment, free from desire and aversion, without depending on reward. Rajasic action is done for the fulfilment of desires or gain, enacted from a sense of ego, and full of stress. Tamasic action is motivated by delusion, with no regard to one’s ability, and disregarding consequences or injury to others.

“The doer who is sattvic is free from worldly attachment and ego, endowed with resolve and enthusiasm, and even-minded in success or failure. The rajasic doer craves the fruits of their actions, is greedy, cruel, impure, motivated by joy and sorrow. The tamasic doer is undisciplined, vulgar, stubborn, deceitful, dishonest, lazy, despondent.

“The three modes apply to intellect and determination. Sattvic intellect understands proper and improper actions, fear and fearlessness, what is binding and what is liberating. Rajasic intellect is confused about righteousness and cannot distinguish between what should be done and should not be done. Tamasic intellect is covered in density, thinking non-duty as duty, seeing untruth as truth.

“Determination or willpower is sattvic when developed through yoga, is unwavering and sustains the mind, prana and the senses. Rajasic willpower holds firmly to duty, pleasure and wealth, clinging to results. Tamasic willpower does not abandon dreaming, fearing, grieving, depression and arrogance. 

“Three types of happiness are enjoyed, by which one can attain the end of suffering. Sattvic pleasure seems like poison at the beginning, but is like nectar in the end, coming from the intellect based in Self-knowing. Rajasic pleasure comes from the senses enjoying their objects. It is like nectar in the beginning, but ends up like poison. Tamasic pleasure hides the Self, coming from sleep, laziness and delusion. 

“No being is free from these three qualities. Brahmanas, kshatriyas, vaishyas and shudras have their duties distributed according to the qualities of their own nature (not by birth). Brahmins have the qualities of serenity, self-restraint, austerity, purity, compassion, uprightness, knowledge, wisdom and faith in God. Kshatriyas have the qualities of heroism, strength, fortitude, skill with weapons, courage in battle, generosity and leadership. Natural work for the vaishyas includes farming, dairy farming and business. Sudras serve through their work. 

“By fulfilling their duties, one attains perfection. Their work is a form of worshipping the One from whom all has come and pervades all. By such work, one easily attains perfection. Doing one’s own duty, even imperfectly, is better than doing another’s duty perfectly. They who do their duties incur no sin. One must not give up the action they were born to do, even if it has defects. The supreme state of freedom from action is attained by having an intellect that is free from clinging and free from desires by renunciation.

“One can also attain the Absolute by transcendental knowledge. For this, one must have a purified intellect, restrain their senses, and abandon attraction and aversion. They relish solitude, eat small quantities, control their speech, body and mind, and are always engaged in meditation. Free from egoism, power, arrogance, desire, anger and selfishness and possessiveness, such a person is full of peace and is fit for union with the Absolute. They become serene, neither grieving nor desiring. Treating all beings equally, becoming Brahman, they attain supreme devotion to Me. 

“Only by devotion does one know what and who I truly am. By coming to know Me, one knows the Supreme. Taking refuge in Me, while continuing to perform their actions, one obtains the eternal state by My grace. Dedicating every activity to Me, make Me your only goal. This is the yoga of the intellect (buddhi yoga), keeping your consciousness focused on Me. Thus, by My Grace, you overcome all obstacles. 

“If, due to ego, you don’t listen to Me, you will perish. Filled with ego, even if you think ‘I shall not fight,’ your inherent qualities will compel you to do so. Due to delusion, if you decline to act, you will do it anyway, due to your own karma, born of your own nature. 

“God dwells in everyone’s heart. According to their karmas, He causes all beings to wander, propelled by their karma and qualities. Whole-heartedly, take refuge in God alone. By grace, you will become established in supreme peace. Thus, I have explained this secret knowledge. Ponder it deeply and do as you choose. 

“Hear Me, as you are dear to Me. This is the most secret of all knowledge. Always think of Me, worship Me, bow to Me, and you will certainly come to Me. Abandoning all dharmas, simply take refuge in Me. I will liberate you from all karmic results, do not fear.

“Do not share this knowledge with those who are undisciplined or without devotion. Never tell it to those who do not listen nor to those angry with Me or envious. The devotee who teaches this secret knowledge performs the greatest act of devotion. They will attain Me, without doubt. They are dearest to Me.

“Study of this sacred dialogue is worshipping Me through intelligence. Those who hear this with faith and free from malice will be liberated. Arjuna, have you heard Me with focused mind? Have your delusion and ignorance been destroyed?”

Arjuna replies, “My delusion is destroyed. I have regained knowledge through your Grace. I am free from doubt. I will act according to your word.”

Sanjaya (the narrator) says, “I have heard this wonderful dialogue between Krishna and Arjuna, the noble-hearted one. It is so thrilling that my hair stands on end. Through the grace of Vyasa, I have heard this supreme and most secret yoga directly from Krishna. Recalling it, and the revelation of Krishna’s cosmic form, I rejoice again and again.”

With this the great Bhagavad Gita concludes.

More to come…

1. Krishna teaching Shraddha Traya Vibhaga Yoga to Arjuna https://profusp.com/gita-chapter-17/
2. The three types of innate faith: Rajas, Sattva & Tamas https://bhaktimarga.ie/chapter-17-of-the-bhagavad-gita/
3. Letting go – surrender leads to liberation. https://www.jkyog.org/blog/breaking-attachment-cycle-bhagavad-gita
4. Example of rajasic charity. Graphic by S. Hancherow/Canva
5. Moksha Sannyasa Yoga  https://vedantastudents.com/bhagavad-gita-class-notes-chapter-18-moksa-sannyasa-yoga/#:~:text=Introduction,To%20Access%20more%20other%20text.
6. “Sattvic renouncer neither hates disagreeable work nor is attached to agreeable work.”
7. Brahmanas, kshatriyas, vaishyas and shudras-fulfilling duties https://pragmaticgita.com/liberation-through-svadharma-18-41to18-48/
8. Having devotion and taking refuge in Krishna https://www.radhakrishnatemple.net/blog/how-to-practice-bhagavad-gita-teachings-daily-life/
9. Krishna and Arjuna https://in.pinterest.com/pin/409335053649973137/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 15: Purushottama Yoga (The Yoga of the Supreme Spirit)

Krishna unveils the cosmic vision of existence through the metaphor of the eternal Ashvattha tree, the tree of samsara, showing the cycle of birth, death, and rebirth. 

He describes this upside-down tree, with its roots above and branches below, representing the material world, ever-changing and impermanent. 

The journey towards liberation, he explains, begins with detaching yourself from the entanglements of worldly desires, then seeking the Supreme One (Purushottama) who transcends both the perishable and imperishable aspects of creation.

Within this chapter, Krishna reveals that all things are parts of the Divine. True wisdom lies in understanding the distinction between changeable material nature, the individual soul and the Supreme Soul.

By realizing the Supreme One as the ultimate source and support of all existence, you attain the highest knowledge and freedom from bondage. Thus you reach the supreme state of immortality and bliss.

The Dialog

Krishna says, “The wise speak of an indestructible Ashvattha (peepul or fig) tree with its roots above and branches below. Its leaves are the Vedic hymns. 

“Its branches spread below and above, nourished by the gunas (three qualities). The twigs are the objects of the senses. Its clustering roots spread downward, giving rise to action. The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. 

“With determination, you must cut down this tree with the strong axe of non-attachment. By doing this, you seek the place from which you never return, surrendering to the Supreme One from whom everything has come and in whom everything abides.

“Free from vanity and delusion, free from clinging, dwelling constantly in the Self, free from desires, liberated from the duality of pleasure and pain, the undeluded reach it. The illumination of sun, the moon and the fire cannot reach this abode of Mine. Those who go there will not be reborn. 

“A portion of My Supreme Self has become a Soul, which takes on five senses, with mind as the sixth. When the Supreme One acquires a body, and when leaving a body, He takes these with them. 

“Most people do not see who departs from the body or dwells in it, experiencing objects and enjoying the modes of nature. Those who have the eye of wisdom see all this. Seekers striving for liberation behold the Supreme One dwelling in the body, but those with impure minds don’t see Him.

“That brilliance which illumines the whole universe, residing in the sun, the moon and the fire, is Me. Permeating the earth, I sustain all beings by My energy. Having become the moon, I supply the juice of life to all plants. 

“It is I who has become the fire of digestion and the outgoing and incoming breaths, I am seated in the hearts of all. Memory, knowledge and forgetfulness are all Me. I am that which is known by all the Vedas. I am indeed the author of Vedanta and the knower of the meaning of the Vedas.

“There are two types of beings in this world, perishable and imperishable. The perishable are all the beings in the material realm. The imperishable are the liberated ones. Besides these two, there is the Supreme One, pervading the three worlds and sustaining them. 

“I transcend the perishable and the imperishable, thus I am celebrated in the world and in the Vedas as the Supreme One. The wise ones know Me as the Supreme One. Knowing everything, they worship Me with their whole heart. I have given this most secret teaching. Knowing this, you become wise and fulfill all that is to be accomplished.”

Chapter 16: Daivasura Sampad Vibhaga Yoga (The Yoga of the Divine and the Demoniacal)

There are two fundamental forces at play within every individual: divine and demoniacal. Here, Krishna provides a clear roadmap to discern the qualities that lead to liberation and those that result in bondage.

Divine nature exhibits virtues that illuminate the path toward spiritual progress and ultimate freedom. In contrast, demoniacal nature is marked by traits that entangle souls in ignorance and suffering. 

Krishna urges Arjuna to cultivate the divine virtues and avoid the snares of the demoniacal ones. He emphasizes that every individual has shaped their destiny through conscious choice and effort. A central teaching of this chapter is the power of discernment — the ability to distinguish right from wrong, truth from untruth. By nurturing divine traits, purifying your mind, and surrendering to the Supreme, you can overcome inner obstacles and realize your own immortality.

This teaching is a practical guide for self-examination in regards to spiritual growth, inviting each person to reflect on the qualities they embody and to consciously choose the path of light. Krishna’s reminder: those who disregard scriptural guidance and act solely according to their own impulses miss the higher purpose of life. Those who live in harmony with divine wisdom attain peace, fulfillment, and ultimate freedom.

The Dialog

Krishna says, “These are the virtues of those with a divine nature:  fearlessness, purity, steadfastness in spiritual knowledge, alms-giving, control of the senses, performing your sacred duties, study of scriptures, austerity and straightforwardness. 

“Also non-violence, truthfulness, absence of anger, renunciation, peacefulness, absence of fault-finding, compassion towards all beings, freedom from covetousness, gentleness, modesty, freedom from greed, vigor, forgiveness, fortitude, cleanliness, absence of hatred, absence of vanity. 

“Those in a demoniacal state exhibit hypocrisy, arrogance, conceit, anger, harshness and ignorance of spiritual principles.

“The divine qualities lead toward liberation. The demoniacal qualities cause continuing bondage. 

“Those who are demoniac do not know what is proper and improper actions. Thus they possess neither purity nor right conduct, not even truthfulness. They say the world is devoid of truth, without a moral basis and without a God. It is brought about by sexual union of male and female, with lust as its cause. Holding firm to such views, these lost souls have little intelligence, engage in cruel actions, becoming enemies of the world, threatening its destruction. 

“Filled with insatiable desires, full of hypocrisy and arrogance, they cling to their ideas. They are attracted to the impermanent and work with impure motives. Obsessed with endless anxieties that end only with death, they pursue sense gratification and wealth as the highest purpose of life. Bound by hundreds of desires, driven by lust and anger, they seek wealth by unrighteous means, all to gratify their senses.

“The demoniac think, ‘I have gained so much wealth today, and will gain more in the future. I have destroyed that enemy and will destroy the others too. I am the lord of all, the enjoyer, the perfect, the powerful and I am happy. I am wealthy and have influential relatives. No one else is equal to me. I shall perform ceremonies and give some donations, and thus I shall rejoice.’ In this way, they are deluded by ignorance.

“Obsessed in their imaginings, addicted to sensory gratification, they fall into the foulest hell. Conceited, stubborn, arrogant and prideful due to their wealth, they perform ceremonies in name only, without following any rules or regulations. Blinded by egoism, power, haughtiness, lust and anger, these malicious people abuse Me, who am present in their own body and those of others. 

“I send these cruel people into the wombs of the demons. Deluded in birth after birth, they sink into even a lower condition. Lust, anger and greed are the three gates leading to the hell of self-destruction. Abandon these three. Perform actions for the welfare of your soul to attain the supreme goal. 

“Those who act under the impulse of desire, discarding the guidelines of the scriptures, attain neither perfection, nor happiness nor the supreme goal. Use the scriptures as the authority in determining what should be done and what should not be done. Know such rules and regulations, so you may act in this way.”

1. Entanglement of worldly desires. https://swaminarayanchintan.org/articles/how-to-overcome-worldly-desires-vasana-and-attain-spiritual-liberation/
2. Krishna & Ashvattha tree https://www.holy-bhagavad-gita.org/chapter/15/verse/12/en/
3. Krishna as the Supreme One https://www.radhakrishnatemple.net/blog/bhagavad-gita-chapter-15-purushottam-yog/
4. Divine and demoniacal natures http://www.prabhupadaconnect.com/The-Divine-and-Demoniac-Natures.html
5. Divine qualities, leading to union with Krishna (liberation). https://www.sawanonlinebookstore.com/chapter-16-devasursampadvibhag-yoga-shrimad-bhagwad-gita/
6. Krishna showing demonical qualities lead to “the foulest hell” (bondage). https://www.sawanonlinebookstore.com/chapter-16-devasursampadvibhag-yoga-shrimad-bhagwad-gita/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 13: Kshetra Kshetraj~na Vibhaga Yoga (The Yoga of the Field & the Knower of the Field)

Lord Krishna reveals profound insights into the nature of existence, the body and the soul. 

The “field” or kshetra is the physical body and the material world that includes it. The “knower of the field” or kshetraj~na is the eternal soul or consciousness that resides within. 

Krishna emphasizes that understanding this distinction is key to attaining true wisdom. It illuminates the transient nature of the physical realm and the eternal essence of the Self.

He further elaborates on the qualities of a wise person including humility, non-violence, patience and devotion. These help you transcend the material attachments of the “field.” He introduces the concept of prakriti (nature) and purusha (soul), describing their interdependence and how they play a role in the cosmic order. 

This chapter also delves into the understanding of ignorance and knowledge, with true knowledge being the realization of your own Self’s unity with Supreme Being. This realization leads to liberation and eternal peace.

Through vivid metaphors and Divine insight, Krishna imparts that the ultimate truth lies in recognizing the imperishable soul as distinct from the perishable body. He stresses that this awareness enables you to navigate life’s challenges, while remaining detached from the fruits of action.

Chapter 13 serves as a spiritual guide for seekers who wish to understand the deeper dimensions of existence and the path to Self-realization.

The Dialog

Arjuna asks, “I wish to learn about the nature, the soul, the field, the knower of the field, knowledge and that which needs to be known.”

Krishna replies, “This body is the field, he who knows it is called the knower of the field. Knowing Me as the Knower in all the fields is real knowledge. All this has been sung by sages in many and different ways, presented with all reasoning as to cause and effect. 

“The field is much more than your physical body. It includes the great elements*, egoism, intellect and unmanifested nature, your ten senses*, your mind and the five objects of the senses*. Also desire, hatred, pleasure, pain, your body, fortitude and intelligence.

“Knowledge includes humility, freedom from hypocrisy, non-violence, forgiveness, uprightness, service of the teacher, purity, steadfastness and self-control. Also renunciation of the objects of the senses, absence of egoism, perception of evil in birth, death, old age, sickness and pain. In addition, non-attachment, non-identification of the Self with a son, wife, home and the rest and constant even-mindedness on the attainment of the desirable and undesirable. 

“Also unswerving devotion unto Me by the Yoga of non-separation, resorting to solitary places and aversion for spending time with others. Constancy in Self-Knowing and perception of the Absolute Truth – all this is declared to be knowledge. What is contrary to it is called ignorance.

“Beyond the cause and effect of this material world, the beginningless Supreme Brahman, who is neither a being nor a non-being, is to be known. This knowing is how you attain Immortality. With hands, feet, eyes, heads, mouths and ears everywhere, existing in the world, enveloping all. 

“That is shining through the functions of all the senses, but without the senses; unattached, yet sustaining all; devoid of qualities, yet the experiencer of all. Outside and within all beings, the unmoving as well as the moving; incomprehensible because of His subtlety; That is near and yet far. Being undivided, That exists as if divided in all beings.

“Brahman is the sustainer of all beings, as also their devourer and generator. That, light of all lights, is beyond darkness; being knowledge, the knowable and the goal of knowledge, seated in the hearts of all. Thus the field, as well as knowledge and the knowable is described. My devotees, understanding this, enter into My Being.

“Nature and soul are beginningless. All modifications and qualities are products of nature. In the production of the effect and the cause, nature is the cause; in the experience of pleasure and pain, the soul is the cause. The soul seated in nature experiences the qualities born of nature; clinging to the qualities is the cause of one’s birth in good and evil wombs. 

“The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self. He who thus knows nature and soul, together with the qualities, regardless of his present condition, is not reborn. He will be liberated. 

“Some behold the Supreme Soul by meditation, others by yoga philosophy and others by the yoga of action (karma yoga). Others worship, not knowing this but having heard of it from others. They also transcend the path of birth and death, through regarding what they have heard as the Supreme Refuge. 

“Wherever a being is born, whether moving or unmoving, know that it is through the combination of the field and the knower-of-the-field. One who sees, sees the Supreme Lord existing equally in all beings, unperishing. Because he sees the same Lord dwelling equally everywhere, he does not destroy his Self by his ego. Thus he reaches the highest goal. 

“One who sees, sees that all actions are performed by nature alone and that the Self is actionless. When one sees that the variety of beings is resting in the One, spreading forth from That One alone, he then becomes Brahman. 

“The Supreme Self is without beginning, possesses no qualities, is imperishable although dwelling in the body, neither acts nor is tainted! Like all-pervading ether is not tainted because of its subtlety, the Self seated everywhere in the body, is not tainted. 

“Just as the one sun illumines the whole world, so also the Supreme Self illumines the whole field. They who, through the eye of knowledge, perceive the distinction between the field and the knower-of-the-field and also the liberation from the nature of being, they go to the Supreme.”

*The great elements are earth, water, fire, air and ether. Your ten senses are the five organs of knowledge (hearing, feeling, seeing, tasting, smelling) and five organs of action (handling, locomotion, speaking, excretion and procreation). The five objects of the senses are sound, touch, form/color, taste and odor.

Chapter 14: Guṇa Traya Vibhaga Yoga (The Yoga of the Three Gunas)

Here Krishna expounds the profound science of the three gunas — sattva, rajas and tamas — which constitute the fabric of all living beings and nature. 

Sattva is luminous, pure and tranquil. It fosters wisdom, happiness and harmony. When sattva predominates, clarity, serenity and discernment flourish in a person’s life, leading them toward truth and higher knowledge. But sattva can also bind by clinging to joy and knowledge itself. 

By contrast, rajas is restless and insatiable, propelling individuals into action, ambition and unending desire. It brings about longing, agitation and a thirst for results, which bind the soul through its endless pursuit of worldly achievements and pleasures. 

The third guna is tamas, born of ignorance and darkness. It clouds discernment, giving rise to inertia, laziness and delusion. Tamas overwhelms the mind with confusion, resulting in negligence, apathy and stagnation. 

Krishna reveals that these qualities arise from material nature and bind the immortal soul to the cycle of birth and death. He further explains that every human being is influenced by a unique combination of these three gunas, which determine their temperament, actions and destiny. At the time of death, the predominant guna governs one’s next birth. 

Recognizing this, Krishna urges Arjuna to rise above the play of the gunas by cultivating self-knowledge, equanimity and unwavering devotion. Ultimately, He declares that the soul remains ever pure, eternal and untouched, even though embodied and seemingly affected by the gunas. 

True liberation is attained when a person transcends sattva, rajas and tamas, realizing their own identity as the imperishable Self. This chapter illuminates the path to transcendence through understanding, inner discipline and devotion.

The Dialog

Krishna continues, “Those who take refuge in this knowledge attain unity with Me. They are neither born at the time of creation nor are they disturbed at the time of dissolution. 

“My womb is nature (prakriti), wherein I place the seeds of living entities, from which all are born. Whatever forms are produced in any womb whatsoever, nature is their womb and I am the seed-giving father. Material nature consists of the three gunas (qualities): sattva, rajas and tamas. When the imperishable soul encounters nature, it becomes bound in the body. 

“From its stainlessness, sattva is luminous and healthy. It binds by clinging to knowledge and to happiness. Rajas is of the nature of passion; it binds by clinging to action. Tamas is born of ignorance, deluding all embodied beings. It binds by clinging to carelessness, laziness and sleep. 

“If the embodied one meets with death when sattva prevails, he attains the worlds of the knowers of the highest. Meeting death in rajas, he is born among those engaged in goal-driven activities. Dying in tamas, he is born in the womb of creatures devoid of reason. 

“The fruit of good action is sattvik; the fruit of rajas is pain. the fruit of tamas is ignorance. When the embodied soul has risen above these three gunas, of which its body is made, it is freed from birth, death, decay and pain and attains immortality.”

Arjuna asked, “What are the marks of one who has risen above these three gunas? What is his conduct? How can you go beyond these three qualities?

Krishna said, “The one who does not hate when the three gunas bring happiness, action and delusion. He does not long for them when they are absent. Seated like one unconcerned, he is unaffected by these modes of nature.

“He is the same in pleasure and pain, dwelling in Self. He sees a clod of earth, a stone and a piece of gold with an equal eye. Wise, holding praise and blame to be the same, unchanged in honor and dishonor, he treats friends and enemies alike. He abandons all undertakings, having crossed beyond the gunas. 

“One who serves Me with unswerving devotion is fit for becoming Brahman. For I am the abode of Brahman, the immortal and the immutable, of everlasting dharma and of absolute bliss.”

More to come…

1. The “field” & “knower of the field.” https://pragmaticgita.com/kshetra-and-kshetrajna-vibhaga-yoga-1-to-7/
2. Krishna explaining the body is the “field”. https://www.reddit.com/r/AdvaitaVedanta/comments/xo5g0c/krishna_teaches_arjuna_the_distinction_between/
3. Absence of Ego https://www.jkyog.org/blog/dissolving-ego-bhagavad-gita-swami-mukundananda/
4. Soul & Nature (Purusha & Prakriti) https://www.poojn.in/post/30908/purusha-and-prakriti-understanding-the-dualities-of-existence?srsltid=AfmBOooDTK2OEAvywP9Ub8eB9umBpqzoBJlkuQh87YDIa9EIlbRa1Tud#google_vignette
5. Sunlit Earth https://stockcake.com/i/sunlit-glowing-earth_1312324_945176
6. Supreme Self https://sdlindia.com/concept-of-aatma-soul/?srsltid=AfmBOopCJxYwomhbSAHeE2gSzoJaKkSlVR6RW7q4XH2ON5d8VTLCT2IT
7. The Three Gunas https://mindfullyoga.com/what-are-the-3-gunas-in-hinduism/
8. Krishna as the “seed-giving father. https://www.radhakrishnatemple.net/blog/bhagavad-gita-chapter-14-guna-traya-vibhag-yog-explained/
9. Krishna, Rising above the three gunas. https://mydailysadhana.org/content/rise-beyond-three-gunas-maya-attain-god