02.06.2026
POST NUMBER 6
VALMIKI RAMAYANA
BALA KANDA
CHAPTER NUMBER 6
DASARATHA’S MINISTERS
Dasarata was a wise and warlike monarch in the government of his vast empire.
In this great venture he was assisted by eight ministers. They were: Dhrishti, Jayanta, Vijaya, Siddhartha, Arthasadhaka, Asoka, Mantrapala and Sumantra. Sage Vasishtha and Vamadeva were his spiritual guides. Jabali and the rest took their place among his counselors.*1
They were excellent readers of character. They were faithful and true to the monarch. Their thoughts, words and deeds were ever in accord. Of subdued senses, they had large private means. Sweet-spoken, they were gifted with extraordinary intelligence. They had honest fame, and true to their promises unto death. They were of unsurpassed valor and fortitude. They ever had their eye trained on everything that was best for their master and was dear to his heart.
Their time, their talents and their energies were devoted to the affairs of the state. They discharged their trust thoroughly and efficiently. Well-versed in the intricate science and art of polity, they would sooner die than stoop to a mean action or an unjust one. Famed for their never-failing patience and spiritual might, they would not utter an untruth from motives of anger or love or gain. They had considerable tact and knowledge of the world. They also acquainted themselves through their spies with everything that took place in their country or abroad. They dealt out justice swift and meet, be it son or stranger, friend or foe (enemy).
They themselves were ever law-abiding. They safeguarded the interest of the good and the righteous. Their hand was ever heavy on the wicked and the impious. But their hand was never lifted against the innocent, be he their worst enemy. Ever successful against the foes of the state and clever in foiling their deep-laid plans, they never let slip any occasion of increasing the armaments of the kingdom and enriching its coffers by fair and honest means. They never oppressed the pious Brahmanas and valiant Kshatriyas. Every offender was punished and fined according to his age and means, time and place.
Those faithful ministers worked in perfect harmony. Under their watchful eye neither the capital nor the country was ever disgraced by a liar or a rogue or a goer after other women or an unrighteous man or a wicked one.
The excellent counselors were ever tastefully dressed and adorned. They were renowned for their clear insight into the present and the future. They religiously guarded the secrets of the State. They were calm and collected under all circumstances.
Through his gifted ministers, Dasaratha won over the hearts of his people. He was ever informed of everything that took place at home or abroad. His feet were ever set on the path of virtue and his heart ever turned away from the path of unrighteousness. No one sought his presence with a prayer and went away disappointed. His friends were numerous and true and his tributaries many. He bowed to none. This king of men, with his noble ministers around, presided over the vast empire with greater shine than the Orb of Day.
BLOGGER’S NOTES:
*1. So King Dasaratha had the sage assistance of the two spiritual guides in Vasishtha and Vamadeva. And he had eight incomparable ministers to run his government including the administration of justice besides Jabali and many more counselors.
What a perfect governmental set-up!
Under such an administrative organization all the King needed was an impartial and level-headed approach. While his constant eye would be trained on his ministers and the impartiality and fidelity of his counselors, he had the great benefit of the two Brahmanas.
Readers even in India might think while a king had such an assistance of eight sterling ministers and perfectly balanced counselors, what was there for the two aged Brahmanas to do. We might be induced to think that except pointing out the auspicious time for various acts of the king and his government like conducting sacrifices, just what was there for the two Brahmanas to do. They were just fattening themselves on the superstitions of the king and others in the court. Because, even in India, times have vastly changed! We no more think for the elite community’s presence in the society.
Here we must think of Krishna’s words in the Bhagavad Gita: “I am the creator of the four varnas (castes or classes) in the society.”
Why would the Lord go to the extent of saying that? It is a validation of the existence of the four castes or classes in those ancient times. There are many in India and abroad who are of the opinion that the castes system in the Indian Hindu society came out of the four segregations of the people in the ancient times. While I won’t dispute the correctness of that viewpoint, I have something else vital to say, sisters and brothers.
According to the four Varnas or Castes, people in ancient India were grouped into four distinct denominations or categories: 1. Brahmanas, 2. Kshathriyas, 3. Vaisyas and 4. Sudras. Brahmanas were certainly grouped as the elite community. Kshatrias were rulers and soldiers. Vaisyas were traders and producers of wealth. And Sudras were tillers of the land and service providers to the other three castes.
Let us discuss the privileges enjoyed by the Brahmins in the ancient Indian Society.
The Dharma or self-ordained duty of an average Brahmana in those ancient days were utter simplicity bordering on self-imposed penury, duty to learn and teach the Vedas, and to eat and subsist only by begging. For bodily needs like food and dress and dwelling, the Brahmana was strictly enjoined to never indulge in any business or till the land for grain. He was to support himself and the family only through alms he received from the householders who are not Brahmins!
Thus an average Brahmana or Brahmin of that age only lived to learn and teach the Vedas and to think for the general good and excellence of the society and the country in general. This way the Brahmanas of that age like Manu and others came out with treatises about the duty of the people belonging to different group and the general law of the land. Thus the very administration of justice in those days was carried out only through such authoritative treatises. Manu is considered, even now, as a great law giver.
The most important Hindu law-givers are Manu, Yajnavalkya and Parasara. Their writings regulated personal and social life of individuals. They also brought into existence institutions embodying the principles of the Vedas and Vedanta. They deal with Dhrma, detailed instructions regarding the duties of a man according to his class and station in life. They also describe the duties of kings, the administration of civil and criminal law.
The whole of India, though divided into so many big and small kingdoms and countries was run according to the Law called “Manu Smirity” written by Manu and other Works by Yajnavalkya and Parasara. So it was the law laid down by the Brahmins the whole of present India was run in those days.
All this was possible to the elites of the society, the Brahmanas, only because he was enjoined to not work and strive for self gain and the all profit making ventures were singularly denied to those Brahmanas.
As a result, unlike in the case of other civilizations that had flourished at the time or shortly after the period of Vedanta like the Greek and Roman cultures which have vanished in the march of ineffable time, the Ancient Indian Civilization continues without any let up or great modifications. This seamless continuity of the Indian Civilization is possible only because of the existence of the ELITE community, namely, the Brahmanas.
But for them the Indian Civilization might have become a thing of the past.
How this has been possible? In India the ancient Rishis of the Upanishadic period had established a spiritual culture that involves complete understanding of the created beings, the individual human beings and this universe, and the relation between them and the Ultimate Creator of the universe. Thus existence of God was not only completely proved but a yogic science was brought in vogue to attain the realization of one’s self, or realization of God, Brahman Himself.
Not only that, the great Sages wrote the epics like the Ramayana and the Mahabharata and other works like the 18 Puranas and other Sashtras which all served the intended purpose of bringing the teachings of the Vedas and Vedanta to the doorstep of the Common Man!
And this is how the esoteric philosophy of the Upanishads and the Bhagavad Gita and the Brahma Sutras have become known and fully understood by the unlettered and illiterate Masses of India from those distant days till now. So, you see, the Hindu Religion is a living science and the common people observe and follow the tenets and principles found in the Vedanta literature.
This exactly is the secret of the continuation of the civilization of the ancient India. And this is how moral life of the Masses in India has not been marred like in many countries now. The Indian society is morally good. The common man is leading a moral life according to the tenets prescribed in the Vedanta. The epic characters like Rama, Sita and Krishna are more real than the real life persons to the common man. And at every turn of events he always questions if the situation involves dharma or righteousness. So he is saved. And the faith in reincarnation saves common man from licentious way of living. As a result, the society is free from all obscenities and immorality we witness in many socities of the highly developed nations.
And the rules and tenets of Dharma and individual or self ordained duties of the individual human beings according to state and station in life is fully known to and observed by the average Indian even in the remote villages. Thus the civilization continues.
Despite the onslaught of alien civilizations like the Mohammadans and later the British, the invasions have not been able to dent the spiritual core of the Indian life. The Mogammadan kings laid Taxes like Jisya exclusively on the Hindus for being Hindus besides other punitive measures. The religious persecution continued almost till the end. And the Rule of the English Man was mostly subtle in such matters. They mainly derided and ridiculed Hinduism and the principles and tenets followed by the Hindus. Under both regimes Hindus were forced or greatly encouraged to convert to Islam or Christianity.
The majority of the Hindu population could stand silently against such force and encouragement. And the result is even now India continues to be a Hindu Land. But, unlike anywhere in the world, the Muslims and Christians enjoy all the fundamental rights like the Hindus including the right to propagate their religion, which is going on on a war footing right from the dawn of independence from the British Rule.
Ok, now we will come to the important point I was going to make. All the arguments above is a preface to what I am going to say now.
India continues to flourish like in ancient times culturally and spiritually.
What about the other Countries, Sisters and Brothers?
Take the case of highly developed Europian nations and the United States of America.
What is the state of the Socities there? Why so much violence and disturbances? Why such unwholesome and uncouth sex behaviour in such countries. You must understand that I am not speaking like a victor, I am speaking from a victim state of mind. Our youngsters, for quite some time,have fallen victims to the American culture. But see the state of the society there in America. I don’t want to go into the details. But the state of society in America is far from being lovable.
WHY?
THIS IS THE CRUX OF THE MATTER, SISTERS AND BROTHERS.
THERE WAS NO ELITE COMMUNITY, like the Brahmanas in Ancient India, HAVING THE SCRIPTURL SANCTION from the Holy Bible and the Holy Quran TO LIVE, THINK AND ACT ONLY FOR THE BETTERMENT AND ENNOBLEMENT OF THE SOCIETY AND THE COUNTRY!!! What are the consequences? Neither the Holy Bible nor the Holy Quran has arranged for its tenets, principles and philosophy to percolate down to the heart of common man through writings like the Indian Epics and Puranas. So common man is not provided a means to live out the principles and philosophies either of the Bible or the Quran. And neither Jesus Christ nor the Prophet Mohammed has arranged the society so that there would be an ELITE class or community of people among the Population whose only way of life involved to think and act for the betterment and excellence of the society and the country. While Jesus Christ says that the Gospel should be propagated to the non-christians, it is enjoined in the Quran as one of the sacred duties to spread the message of the Quran to non-Muhammadans, who are “Kaffirs!!!”
Can anyone deny this? Please send me Emails, let us discuss this vast subject in detail in these columns.
[THE NEXT POST, SISTERS AND BROTHERS, ON 05.06.2026]
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02.06.2026
THE MAHABHARATA
BOOK 1 – ADI PARVA
ASTIKA PARVA
CHAPTER NUMBER 06
“Then the Daityas and the Danavas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
“And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, a Danava named Rahu was also drinking it among them in the guise of a god. When the Amrita had reached Rahu’s throat only, Surya and Soma (the Sun and Moon recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Rahu who was drinking the Amrita without permission.
“And the huge head then rose up to the sky and began to utter dreadful cries. And the Danava’s headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands.
“From that time there is a long-standing quarrel between Rahu’s head and Surya and Soma. And to this day it swallows Surya and Soma (during solar and lunar eclipses). Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble.
“Thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth.
“Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles.
“And those fighting at close quarters slew one another with blows of their fists. The air was filled with shrieks of distress. Everywhere were heard the alarming sounds,–‘cut’, ‘pierce’, ‘at them’, ‘hurl down’, ‘advance’.
“And when the battle was raging fiercely, Nara and Narayana entered the field. Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! The discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of.
“When it came, Narayana of fierce energy hurled with great force that weapon. And that discus blazing like the fire that consumes all things at the end of Yuga (cosmic cycle), hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands.
“Sometimes it blazed like fire and consumed them all. Sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
“On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar.
“And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra- Siva). And reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
“And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra and the other deities made over to Narayana the vessel of Amrita for careful keeping.
Sauti said, “Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained.
“It was this horse about which Kadru asked Vinata, saying, ‘Tell me, amiable sister of what colour Uchchaishravas is.’ And Vinata answered, ‘That prince of steeds is certainly white. What do you think, sister? Say what is its colour. Let us lay a wager upon it.’
“Kadru replied, then, ‘I think that horse is black in its tail. Beauteous one, bet with me that she who loses will become the other’s slave.’ Thus wagering with each other about menial service as a slave, the sisters went home. They resolved to satisfy themselves by examining the horse next day.
“And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse’s tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, “During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.
“And the Grandfather (Brahma) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandfather, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru.
“The snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures. So their mother’s conduct towards them–those persecutors of all creatures,–was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru’s action (and went away).
“And Brahma, calling Kasyapa to him, spoke to him these words. “O, you pure one who overcomes all enemies, these snakes begotten by you have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice has, indeed, been sanctioned long ago” Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison.
“Then when the night had passed away and the sun had risen in the morning, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras.
“And it resounded constantly with the terrible sounds of aquatic creatures. They saw that it was vast and wide as the expanse of space, unfathomable, and limitless, and the grand reservoir of water. The Nagas after consultation arrived at the conclusion that they should do their mother’s bidding. For if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, “We will certainly render the horse’s tail black.” And it is said that they then went and became hairs in the horse’s tail.
“Now the two sisters had laid the wager. And having laid the wager, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously.
“Abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands, the ocean looked formidable. Frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire.
“The residence of the Asuras and of many dreadful creatures, the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.”
“Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both saw that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery.
“And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry. In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendor. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni).
“And they bowed down to the Garuda…
BLOGGER’S NOTES:
We have seen an extraordinary passage and heavenly scene whereby the gods or Devas and Danavas or Asuras churning the milk ocean for the NECTAR, amrita. Now we saw there was a terrible war between gods and the Asuras after the amrta or NECTAR was obtained; each wanted the Nectar for themselves. So this terrible war ensued. And in this war Vishnu and others took part. And the Asuras were worsted in the war and they had to pay a terrible prise and in the end they did not get any nectar, indeed.
An outsider might feel that but the Asuras’ efforts the Nectar could never have been secreted from the ocean. Without their efforts the gods alone were incapable of churning out the nectar. So it is only just and proper that the Asuras must also be given equal share in the Nectar or Amrita. That this is a question of academic importance will become clear soon.
Now a few questions arise for our consideration.
Could there be a milk ocean, in the first place? Ok, let us take it as a literary hyperbole. Could the ocean be churned, in the first place? And would it not be the height of idiocy to expect the churning will produce NECTAR?
The whole thing is a mammoth feet of imagination. But what is the use? Of what purpose would these longish chapter serves in the telling of this epic? Isn’t it a sheer waste of time and energy and now the digital space?
Nothing like that, at all.
There is much significance in the whole story and the way it has been told.
Well it is a great ALLEGORY, indeed!
The ocean of milk is the worldly life. The Devas or the gods are the good people of this world. The Asuras or Danavas are the bad people. There is a constant fight, not a temporary one, between the two, that is the good people and the bad people.
They both strive their level best to get happiness and wealth and learning and expertise in art and you name it out of LIFE, which is represented by the ocean of milk. This is a never ending fight. The scheme of the universe is that one will surely get what one strenuously demands of life. If I demand to get happiness by daily writing this blog, I will and I must certainly get happiness. And if a bad guy wants to steal the money from a locked house, and if he had set about the task with all preplan and system, why, he should certainly get the money. There is a universal set up whereby we all must get and obtain what we diligently ask for, good or bad, noble or wicked.
Thus the churning of the ocean of life is a never ending process. The churning itself is represented by our strenuous effect. We strive and strive. Can anyone strive with greater diligence than our politicians! See how stupendously successful they are in every country!
So the good and the bad people both strive by churning the ocean, that is, life. For happiness. For Ananda. Achievement of happiness is the sole aim of everyone here on the face of the earth. Intense and unadulterated happiness which is like NECTAR!
From beast to man, just about every being is constantly striving for happiness, nectar or amrita. It is but the right of the good people of this earth to get unalloyed and intense happiness. So the good people fight against the bad folks.
But living this life on the face of this earth has its own consequences. Whether we are good or bad, the business of living here on the earth is a very serious matter. And by the act of churning or strenuously striving for attainment of happiness, we obtain not only the Uchaisravas (the divine horse), or Saraswati (the Goddess of learning) and Lekshumi (the Goddess of wealth). We also get alakuta or halahals or POISON!
This life on the earth is full of consequences, mainly deleterious, if we are not on the constant lookout for UNHAPPINESS like a consummate yogi. This Unhappiness as a result of the act of living here on the earth is represented by POISON the gods and asuras get at the end of the churning of the ocean of life.
See the Poison is not wanted either by the gods or the asuras!
We are still in the thick of this allegorical story. So we will see further consequences and LAYERED MEANING of this Allegorical story of churning the ocean of milk by the gods and asuras. We have got a lot to say on this score in the ensuing posts, sisters and brothers.
SISTERS AND BROTHERS, NEXT POST ON 05.06.2026
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02.06.2026
POST NUMBER 6
THE UPANISHADS
Isha Upanishad or Ishopanishad
CHAPTER 1 – VERSE 2
TEXT IN TRANSLITERATION
kuruvenneveha karmaani jijeevishecchatam samaah
evam tvayi naanyatheto’sti na karma lipyate nare
SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH:
kuruvanneveha – kuruvan; eva; iha; karmani;
kuruvan = performing or doing or acting
eva = indeed; verily; only
iha = here
karmaani = actions
jijeevishecchatam samaah
jijeevishet = the desire to live
satam samaah = a hundred years
evam tvayi naanyatheto’sti
evam tvayi naanyatheto’sti = For You, It is Thus, and Not Otherwise
na karma lipyate nare = action does not cling to a man
TEX IN ENGLISH:
Performing, indeed, actions here, one should desire to live a hundred years. Thus it is for you, and not otherwise than this. Action does not cling to a man.
BLOGGER’S COMMENTS:
Sisters and Brothers, let us take the phrase kuruvan eva iha karmaani for consideration today:
We have already seen the meaning of this phrase; it means, performing, indeed, actions here; now let us discus this phrase.
In the first verse the Rishi has enjoined on us to see God in everything as everything here is enveloped or pervaded by God. Apart from Him there is and can be nothing here in this universe.
But there is a problem of the Rishi being misunderstood for bating for a life of the renunciates (people who have renounced the world). The Rishi did not say in Verse 1 anything like that. And the totality of the Verse 1 is itself a good guidance as to how one should live here in this world.
But the Rishi is taking no chance. He does not want the earnest seeker to understand the Verse 1 in the sense that the Rishi is asking the genuine seeker to completely renounce the world. That in order to see God in everything and everyone here in this world means this world is not for him as a genuine seeker of self-emancipation. The Rishi wants to counter this possible misconception and so he has defined the kind of life an ordinary average householder must live in this world.
Thus if anyone says this Upanishad enjoins on the seekers escapism, sannyasihood or negation of robust life in this world, we must understand that he has completely misunderstood the same.
The Upanishads never enjoin on the worldly men and women the life in the forest steeped in meditation seeking knowledge about Brahman. That kind of life is for the miniscule number of people in this world who have a natural thirst for knowledge about God to the extent of excluding every other thing and action in this world. Hinduism does take them into consideration as to have attained the advanced level in the course of their teeming number of reincarnations and prescribes a separate way of life for them through Jnana Yoga or Yoga of Knowledge.
But the majority of the people of the world are wedded to the life of action and intense action in this world till death does part them from the world!
Thus, Hinduism takes the majority of the people of this world and prescribes two kinds of Yoga or ways of life. One is Bhakti Yoga or The Yoga or Path of Devotion. Another is Karma Yoga or the YOGA OF ACTION OR THE PATH OF ACTION.
Here in the Verse 2 the Rishi teaches us, that is, the majority of the worldly people, how to live in this world performing non-stop actions, actions not action!
WE WILL DISCUS THE FIRST PHRASE OF THE VERSE 2 IN THE NEXT POST, ON 5 JUNE, 2026:
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POST NUMBER 6
THE BHAGAVAD GITA
CHAPTER 1 : VERSE 10
Arjuna Vishada Yoga
OR
THE DESPONDENCY OF ARJUNA
TEXT IN TRANSLITERATION
aparyaaptam tad asmaakam balam bheeshmaabhi rakshitam
paryaaptam tvidam eteshaam balam bheemaabhi rakshitam
SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH:
aparyaaptam = unlimited
tat = that
asmaakam = ours
balam = army
bheeshma abhi rakshitam = marshalled by Bhishma
paryaaptam = insufficient
tu = while
idam = thus
eteshaam =their
balam = army
bheema abhi rakshitam = marshalled by Bhima
TEXT IN ENGLISH:
Multitudinous is our army marshalled by Bhishma, but meager is the army of theirs marshalled by Bhima.
BLOGGER’S COMMENTS:
First the army of the Pandavas impressed Duriyodhana and he said so in so many words. For he had not expected the Pandavas to marshall such a disciplined and good army. Moreover, to start with, he was nervous and he had also been not favourably disposed towards his teacher, Drona. So he used words and epithets he would not have had the situation not arisen.
Now he has evidently gained in confidence and still shows his lack of depth in understanding the situation in the proper manner and perspective. He utters these words as though to give him and others around them some consolation besides uttering some brave words about his “invincible” army.
But Duriyodhana was never a good assessor of characters. Had he been a bit more intelligent he would have acknowledged his cousins’ right to rule their own territory. That alone would have saved the Kuru clan from utter annihilation. And when he denied his cousins, who had spent 13 years out of the country and mostly in the forest, their right share, all they asked was that they should be given five villages. Duriyodhana’s jealousy and hatred of the Pandavas was such that he could not accommodate his cousins even by giving them just five villages.
Duriyodhana, throughout his life, was on the side of Adharma or Unrighteousness. He was distained to be defeated for his so many acts of villainy. He was an “Atataayinan”. An atataayinan is the person who has committed eight kinds of sins against his kin. Not just to torment them. But to kill them! Acts like jumping against the other to kill him with a weapon, trying to immolate one’s relation, try to kill by poisoning and so on and so forth. Duroyodhana had committed all the eight kinds of acts of intense detraction. So he could not avoid the war at Kurukshetra. He
Duriyodhana’s statement about the size of the army is remarkable. Before the war, both Arjuna and Duriyodhana had gone to Krishna’s place to ask for his support in the war. Krishna had said he would not participate in the war. But his full army was available for one side and he himself, in his unarmed self, was available to the other. Now Duriyodhana should have opted for an unarmed Krishna instead of his army. But his cousin Arjuna had opted for the unarmed Krishna and while that happened Duriyodhana had actually gloated over how foolish the Pandava was. That instead of opting for the unarmed Krishna he had to ask for his army sans Krishna. That had acted as the last tipping point in the destruction of the Kauravas at Kurukshetra.
SISTERS AND BROTHERS – NEXT POST ON 05.06.2026
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The Ancient Indian Scriptures! 
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