The Ancient Indian Scriptures!

05.06.2026

POST NUMBER 7

VALMIKI RAMAYANA

BALA KANDA

CHAPTER NUMBER 7

A CHILDLESS KING

King Dasaratha was without any offspring.

He had tried every means that the Holy Books recommend. But he could not free himself from this terrible curse of childlessness. In sheer desperation he flung his arm on high and cried – “Oh, You just Gods! Is there no escape from this living death?” And, as if in answer to this anguished cry, a suggestion flashed across his mind. “Maybe some unwitting sin of mine in the far past stands unwiped!”

Then he decided to perform a Horse-sacrifice. Because he knew that such a sacrifice will wash a man white of all sin. Maybe, then, he thought fondly, “The flower-soft hands of innocent children might clasp my aged neck around!”

He took counsel of his queens. It only brought great joy to their barren hearts. Then he turned to Sumantra, who ever stood by like his good angel. He said, “Let my teacher and priestly guides know that I am waiting for their presence here.”

And when they were all before him – Vasishtha, Vamadeva, Jabali, Kasyapa and other Brahmanas, the monarch honored them.  They had grown old in wisdom and sacred lore. The aged monarch honored them duly and spoke, “I am of sore heart. I have no son to grace my name. My royal state and its hollow joys are as dust and ashes in my mouth. Maybe a Horse-sacrifice can remove the unknown obstacle that bars the way to the desire of my heart. What might be your view, reverend sirs?”

The Brahmanas listened to his sweet words. They warmly applauded the king’s resolve. “Since your Majesty’s heart is inclined towards this virtuous and righteous course, this sacrifice cannot fail to accomplish your object. Your piety, purity, fasts, the largesse of your hands, your heart’s wide love, you strength of faith have pleased us! Let the necessary arrangements be made for it and the consecrated horse be let loose.”

Unspeakable joy spread over the sad heart of the old king. His face shone with a new light. He turned to his ministers and cried, “Place yourselves under the directions of the wise Vasishtha and get everything ready for the sacrifice! Start the consecrated horse on the sacrificial grounds on the northern banks of the swift-coursing Sarayu. Have the necessary rites performed that the Kalpa Sutras (one of the six Vedangas) lay down to ward off obstacles from foes seen and unseen. The spiteful Brahmarakshasas are ever on the lookout to detect the slightest slip and spoil such holy rites. And a badly performed sacrifice brings evil to the performer. But for such dangers and difficulties, every king would be only too glad to do it. Hence, see to it that the sacrifice gets through without any hitch and as laid down in the Book of Ordinances. I entrust you with the task. For I do not know anyone more competent and capable!”

They replied, “To hear is to obey!”

The Brahmanas gave him their blessings and withdrew from the council chamber. Dasaratha reiterated his direction to his ministers and dismissed them. He sought his beloved queens and said to them, “Preparations are on foot towards the sacrifice. Consecrate yourselves accordingly.”

It was a joyful task to them. And their faces shone even as golden lotuses after a long and severe spell of frosty winter.

BLOGGER’S  COMMENTS

The king is without an issue. He surmises this blight might be due to some unwitting sin he might have committed in some distant past. So he decides to perform this Horse-sacrifice which is known as Aswameda Yajna.

The first thing we must consider is the question that if a person commits a sin, knowingly or unknowingly, would that make him go through life childless?

 The second question is how could sacrificing a horse rectify the whole thing including atoning fully for the said sin committed by Dasaratha?

The answer to the first question is that it depends. That is, the consequences of the sin committed by us will always depend upon the enormity of the sin. A sin may be committed positively or negatively. That is, a sin may be committed by commission or omission. If we have to do a positive act and if we failed to act then it will be considered a sin on the side of commission. And if a duty to do an act compulsorily is transgressed by not doing that act we would have committed a sin on the side of omission.

So each and every sin has its own consequences. Dasaratha wonders if his blight of childlessness could have been the result of any sinful act in the distant past which he might not even remember. Yes, this kind of surmising cannot be considered a superstition.

Ok, now we have to consider the second question. Simply killing an innocent horse at a sacrificial ground could bring atonement of the sin Dasaratha might have even unwittingly committed in the distant past?

This is not simply killing a horse in the sacrifice. The important thing is Sacrifice.

In the Bhagavad Gita Krishna urges us to do sacrifices to the gods by offering them oblations in the fire. And satisfied with the sacrifice, the gods will send down rains and other beneficence. Thus propitiating each other you live peacefully and happily.

Before coming to that, let us consider briefly the act of sacrifice.

The Rig Veda is considered to be the oldest literature in the world. Even by modest estimation, the Vedic period is considered to have flourished some 4,000 years from now. Swami Vivekananda says the Vedas belonged to the period 9,000 years from now. Anyhow let us consider that the Rig Veda came into being some 4,000 years ago. 4,000 years ago when most of the world’s continents only had beastly and grunting men and women running around dressed in nothing or in barks, in India a great (Vedi) civilization was flourishing.

And 4,000 years ago the Vedic Ariyans had discovered the innate relationship between Man and the Cosmic Intelligence. If you ask for something with all your heart and soul, you are bound to get it. If you demand something to be done that will be done soon in the exact way and manner you demanded. All it needed was to ask for something not casually but intensely. We must cry out intensely in our heart for something great or ideal, and we will get it.

Thus all the questions will be answered by the cosmic intelligence. The only thing is we must simply become burnt up with that desire to get the answer for our query. Someone asked Swami Ramakrishna Paramahamsa as to how one could get to see God. The incomparable sage answered that if one is immersed into water in a pond, he struggles with all his heart to come up to the surface (so he could resume breathing). Like that, one must ask for the darshan or sight of God with such intensity. If we truly seek God’s presence with such keen one-pointed devotion and intensity, God will surely grant us a darshan.

So the secret is in the asking with such intensity. And the cosmic intelligence will supply us with our heart’s desire.

This great spiritual truth was KNOWN to the Rig Vedic Saints and Seers! They knew that the quintessential knowledge is there in the cosmos and all we need to do is just ask, and ask in the proper manner! What a great achievement for such hoary people belonging to such hoary past! This is the greatness of Hinduism.

The Rig Vedic Seers also knew that all the force of Nature were palpitating with life’s energy and principle. They were not inanimate things. The five elements, the sky, air, water, fire and earth are not inanimate and if we properly address our prayers to them, we will get to be fulfilled of our heart’s desire.

So they considered the Air, Water, Fire and others as gods. And they wrote immortal hymns. And they got everything they wanted.

And the proper way of asking the gods, or the supernatural forces, was to conduct sacrifices. Even without sacrifices, if we internalize the sacrifices and simply pray for the fulfillment of some desire of ours, we will surely get it. But the sacrifices are the externalized ways and means to invoke the concerned Vedic deities to get us something like children, timely rain, etc.

Thus conducting sacrifices is the institutionalized asking and praying for the fulfillment of some desire near to our heart. Since king Dasaratha was getting old, and he did not have even one child from any of his four wives, he decided to perform the Ashwameda Yajna or the Horse Sacrifice!

SISTERS AND BROTHERS, NEXT POST ON 08.06.2026 – (8 June, 2026)

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05.06.2026

THE MAHABHARATA

BOOK 1- ADI PARVA

ASTIKA PARVA

CHAPTER NUMBER 07

 “And they bowed down to that deity of manifold forms seated on his seat and spoke to him these words, ‘O Agni, do not extend your body!  You are consuming us? Look at how this huge heap of your flames is spreading wide!’

“And Agni replied, ‘O, you persecutors of the Asuras, it is not as you imagine. This is Garuda of great strength and equal to me in splendor. He is born to promote the joy of Vinata. Even the sight of this heap of effulgence has caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas. He is engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.’ 

“The gods thus addressed from a distance. The gods said, ‘You are a Rishi (i.e., one cognizant of all mantras). You take share largest portion in sacrifices. You along with the Rishi adored Garuda, the presiding spirit of the animate and the inanimate universe. You are the destroyer of all, the creator of all. You are the very Hiranyagarbha (the primordial egg, cosmic person coming before creation of other beings).

“You are the progenitor of creation in the form of Daksha and the other Prajapatis. You are Indra (the king of the gods), you are Hayagriva the horse-necked incarnation of Vishnu. You are the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura – Lord Siva burnt three metal worlds of three Asuras). You are the lord of the universe. You are the mouth of Vishnu. You are the four-faced Padmaja.

“You are the Brahmana (i.e., wise) and Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). You are knowledge. You are the illusion to which we are all subject. You are pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe.

“You are all that is perishable and all that is imperishable. O you resplendent as Agni, you burn all even as Surya in his anger burns all creatures. O terrible one, you resist even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who move in the skies, we seek your protection. O lord of birds your energy is extraordinary, your splendour is that of fire, your brightness is like that of the lightning that no darkness can approach. O Lord, this whole universe is rendered hot by your splendour, bright as the lustre of heated gold. Protect these high-souled gods who are flying along the heavens in different directions on their celestial cars. O you best of birds, you Lord of all, you are the son of the merciful and high-souled Rishi Kasyapa; therefore, be merciful on the universe. Thou art Supreme. O pacify thy anger and preserve us.’

 “Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size. And Garuda said, ‘Let no creature be afraid. As you are in a fright at the sight of my terrible form, I shall diminish my energy.’

“Then that bird bearing Aruna on his back, flew from his father’s home and arrived at his mother’s side. And he placed Aruna of great splendour in the eastern region. When Rahu was drinking nectar among the gods at the time of the churning of the ocean, he was pointed out to the gods by Surya and Soma. And from that time he conceived an enmity towards those deities. Upon this, Rahu sought to devour Surya.

“Surya thought, ‘Oh, this enmity of Rahu towards me has sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass I do not get any help. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds I must strive.’

 “And with this resolution he went to the mountains of the west.  And then the great Rishis, approaching the gods, spoke to them, ‘Look, in the middle of the night springs a great heat striking terror into every heart.’ Then the gods, accompanied by the Rishis, went to the Grandfather, and said to him, ‘O what is this great heat today that causes such panic? Surya has not yet risen still the destruction (of the world) is obvious. O Lord, what will happen when he does rise?’

“The Grandfather replied, ‘Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he appears he will burn everything into a heap of ashes. By me, however, has the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendor. He shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.’

“Aruna, at the behest of the Grandfather, did all that he was ordered to do. And Surya rose veiled by Aruna’s person. I have told you why Surya was in anger. And Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by you a little while ago.’

“Then that bird of great strength and energy went to his mother’s side on the other shore of the great ocean. There lived Vinata in affliction, defeated in wager and put into a state of slavery.

“Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence of her son, ‘O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me there!’

“At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother’s words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun.

“And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, “I bow to you, you Lord of all the gods! I bow to you, you slayer of Vritra! I bow to you, you slayer of Namuchi! O you of a thousand eyes, consort of Sachi! By your showers, you be the protector of the snakes scorched by the Sun. O you best of the deities, you are our great protector. O Purandara, you are able to grant rain in torrents. You are Vayu (the air), the clouds, fire, and the lightning of the skies. You are the propeller of the clouds, and have been called the great cloud (i.e., that which will darken the universe at the end of Yuga). You are the fierce and incomparable thunder, and the roaring clouds. You are the Creator of the worlds and their Destroyer. You are unconquered. You are the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. You are the ruler of all the gods. You are Vishnu. You have a thousand eyes. You are a god, and the final resource.

‘You are, O deity, all amrita, and the most adored Soma (a drink). You are the moment, the lunar day, the bala (minute), you are the kshana (4 minutes). You are the lighted fortnight, and also the dark fortnight. You are kala (time).  You are the year, the seasons, the months, the nights, and the days. You are the fair Earth with her mountains and forests. You are also the firmament, resplendent with the Sun. You are the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. You are of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. You drink, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. You are always worshipped at sacrifices by Brahmanas moved by desire of fruit. O you of incomparable mass of strength, you are sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care!’

BLOGGER’S COMMENTS:

There are any number of Vinatas are in this world. Kadrus also go around as virtuous people. Kadru had no justification to enslave Vinata. But this is how things are done in the world. It is as though this earth’s plane is facilitated for the play of all acts of villainy by Kadrus against perfectly honest folks like Vinata. This world is witness to an unending competition between the good and the bad to produce happiness or Ananta out of life.

Both exert themselves but it looks as though this world is in support of those without any virtue. It looks as though it is the bounden duty of the virtuous to exist for the benefit of the Vile people.

This tussle has been going on forever and ever and people will always find themselves in exertions like this. But the part played by the Virtuous has been providing the momentum for the very movement of the mother, earth. It looks as if the Vile people have better chance to live here, but in the end the victorious are the Virtuous as we will see soon in the story of Garuda in the ensuing chapters.

But one thing is certain. Even after being vanguished by the Virtuous, the Vile will laugh about the whole thing.

Like Duriyodhana laughed at Dharmaputra towards the end of the epic story Mahabharata; all the Kaurava brothers had been slain in the great war except Duriyodhana, and Duriyodhana was dying with his thigh had been smashed by Bhima.

Even at this juncture, Duriyodhana, the embodiment of all that is adharma and unrighteous and evil, laughs at Dharmaputra saying, “So you have won. So what? We are all aged. By sending you all to the forest, I enjoyed the whole world during my youth, and now I am going to enjoy my life in heaven. You have become aged and what is there to enjoy now by crowning yourself as Raja!”

So this kind of ironical stand taken by the utterly bad people should not dampen the spirit of the Virtuous. Virtue becomes the victor at the end. Dharmaputra was not going to become Raja of the land for enjoying kingdom. It is primarily to do his duty by serving the people. In the course of such performance of his duty he must find self-fulfillment. This is the crux of the matter. Duriyodhanas cannot understand this. This is real fact and substance of life. We have not come here to enjoy, but to script our own emancipation. And that kind of life is enough enjoyment also. This the wicked can never understand.

SISTERS AND BROTHERS, NEXT POST ON 08.06.2026 – (8 June, 2026)  

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 05.06.2026

POST NUMBER 7

THE  UPANISHADS

Isha Upanishad or Ishopanishad

CHAPTER 1 – VERSE 2

FULL TEXT 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.

kurvanneveha karmaani = kurvan eva iha karmaani

Performing, indeed, actions here

Performin + indeed + actions + here

Kurvan (Performing) + Eva (Indeed)  + Iha (Here) + karmaani (Actions)

Performing (Kurvan):

The word “Performing” is in the present continuous form. Which means one should not stop doing acts (according to his swadharma or self-ordained duty).

Till death or till one attains emancipation, one should not stop acting. This is a primary must. One should always act. One should continuously act or indulge in action.

Indeed (Eva):

Indeed, verily. Its as if the Rishi says, “Yes, indeed. That’s what I mean.” The Rishi truly means what he says. That is, “By Performing…”

Here (Iha):

In this world. In this life. On this earth.

It is only here in this life and on this earth that one must live performing one’s duties. The Upanishadic Rishi never negates the worldly life in preference to the other-worldly life. Life is here and one should live one’s life here. One should not become stagnant simply pining for the life in heaven. One should live here doing continuously one’s self-ordained duty. No kind of lethargy or somnolent attitude is summed up as being the essence of the search for one’s heavenly place. One must act here, perform here continuously till death or one’s emancipation (as in case of some advanced souls who have the wherewithal to script their emancipation here and now in this birth, in this innings and then continue to live doing actions which shall have no power to bind an emancipated man).

Actions (karmaani):

Actions, that is, as the Rishi says, Actions not Action. One’s swadharma or self-ordained duty includes all kinds of actions one has to perform in one’s professional life, family life and societal life. All sorts of Dharmic or Swadharmic Actions. Not actions and activities outside the scope of one’s swadharma. One should continue to indulge in activities till death or emancipation.

The phrase “Kurvanneveha karmaani” is a proclamation by the Upanishadic Rishi that quietism, lethargy and nil-action has no merit whatsoever. It is a stout adumbration in favour of actions of all sorts throughout one’s life. Negation of life is never encouraged in Hinduism.

There are certainly some misconceptions about India and Hinduism abroad. The first misconception has changed since the advent of Narendra Modiji to the administrative helm. Previously, for long, India was understood as the land of snakes and snake-charmers and people suffering from leprosy. So much so when the celebrated Indian author Mr.R.K.Narayan went to teach in a University in the US, the students asked him after some time that how come he did not suffer from the blighted decease!

And another misconception lingers even now: that the Vedanta literature insists on the seeker of spiritual knowledge the life of negation of everything about the world and becoming a recluse or hermit in search of the highest truth.

Even in India, there are people who think that studying the Bhagavad Gita at a younger age will lead one to leave the worldly life.

But this phrase in the Verse 2 and the whole Verse, for that matter, is a validation of the fact that Hinduism indeed denies for the majority of the people freedom to pursue a life in the forest. Really, Hinduism enjoins on the majority of the people among the followers to live in this world by leading an intensified and continuous activities. Only a miniscule minority of the people in Hinduism, according to their individual trait and guna and tendency, follow and are allowed to follow the life of a recluse.

The famous first discourse in the Bhagavad Gita speaks about the despondency of Arjuna. In fact he does not want to fight. He does not want to kill his cousins and friends and teachers. He follows it up in the beginning of the Second Discourse too. He actually wants to renounce the world, leave the battlefield and go into the forest.

But Krishna castigates Arjuna in words biting in nature. Indeed the Gita proper starts with Krishna teaching Arjuna to participate in the war and do his duty by slaying the warriors on the other side. So negation of worldly duty is an anathema to Hinduism.      

 REASONS AND LOGIC:

WHAT ARE THE REASONS AND WHAT IS THE LOGIC IN HINDUISM ENJOINING ON THE MAJORITY OF PEOPLE HERE TO PURSUE WORLDLY LIFE FILLED WITH INTENSE ACTIONS?

There are two important points for Hinduism enjoining on the people of the world to indulge in continuous actions.

Point Number 1. The majority of the people are good but not valid for an exclusive life as a hermit or sanyasi or recluse. Why? We, the majority of the people, are subject to likes and dislikes of infinitely never ending variety. So, to that extent, our heart is not pure or so pure as to become qualified to renounce the earth or earthly duties and actions.

One may say I am good at heart, so what is the matter? But, no, the heart of the matter is that one must be completely pure in mind. Being good or bad is neither here nor there. For the good qualities and character and the resultant actions BIND US AS MUCH AS the bad qualities, character and resultant bad actions on our part.

In the Gita, Krishna utters while good qualities and traits bind us in a good manner, the bad in bad manner. How?

You are a good person, Ok? So what do you do? The first thing you finish your ablutions in the morning, you spend some time in the Pooja room or in front of your favourite deities’ frames at home. You pray. Whatever you pray for with sincere heart, either for the goodness of the self or the world or both, the same must come to happen and you must reap the reward, Ok?

Then what do you do? The first time you leave the house you encounter a beggar. What do you do? You give alms, Ok? Then you rush to take the tube, or train or the bus towards your office, ok? Inside that train or bus you see a fellow passenger elderly and without a seat. What do you do? You vacate your seat and spend the rest of the journey standing up.

These are just samples of innumerous acts of kindness we are party to in the day-to-day life of ours. But what about the consequences? All your good actions must reward you as naturally as the day following the night, ok? It is inevitable, especially if you do not know how to make your acts of kindness incapable of producing good reward. The key is in learning to do and indulge in actions with nil, absolutely, nil expectation of the fruits thereof.

This world is ruled by the law of karma, and the same works through the law of CAUSE AND EFFECT. Every act of yours must be productive of good or bad but certain effect. There is no other way, unless you know how to act in this world free of the law of CAUSE AND EFFECT. Once again, the key is to change your attitude towards your actions. You must learn to act with no or nil expectation of the fruits thereof. If you can act in this way, then you can escape the working, yes, the inexorable working of the Law of CAUSE AND EFFECT. (We will see much more about this in the third discourse of this immortal Gita).

So, to wind up our argument, good deeds and bad ones bind us. For the good deeds, we must go to the heavenly world after death to enjoy the effects of our good deeds, that is, for the remainder of the effect of the good deeds for which we have not enjoyed in the present birth itself. (All these layered things will be discussed in detail in the ensuing Posts and Chapters of the Bhagavad Gita). And, likewise, for the bad acts of ours, that is, for those bad acts for which we have not been punished duly here in the current birth, we must go to that world to receive punishment.

IN ANY CASE, WE MUST RETURN TO THIS WORLD’S PLANE BY WAY OF BEING SUBJECTED TO REBIRTH.

There is no escape. You may believe or not, the law of Cause and Effect and Karma will not leave you alone and let you script your emancipation which means a certain freedom from rebirths (and redeaths) unless and until we learn to lead our life by indulging in activities with no expectation of the fruits thereof. Till that inner level of spiritual achievement we must return to the earth after each death. In this your religious faith or personal viewpoint and common sense can play no role whatsoever.

That is the condition of the law of Karma, which works through the Law of CAUSE AND EFFECT and there is no escape whether you are a Hindu, Christian or a Muslim. Certain is death once you are born, and as per the working out of the law of CAUSE AND EFFECT, certain is rebirth. There is no escape on the stand of religion, caste, creed, or whatsoever.

Till we script a kind of life that will nullify all the effect of the past karma through such spiritual medium as transcendental meditation, there is no escape for us whatever. (We will see so much about these topics in the ensuing Posts).

Suffice it to say that good karma and bad karma or action will bind the self in a good or negative way. Until we nullify all the effects of past karma through Yoga or Meditation, we are subject to the law of Karma and Law of CAUSE AND EFFECT.

POINT NUMBER 2:

So, as per the point number 1, we are people without pure mind.

Then the second point becomes clear and the consequences also are automatic in clarity.  

Only in the pure mind Hinduism sows the seed of utter renouncement of the worldly life.

Till then we will be considered to be having impure mind.

But once OUR MIND BECOMES PURE AND WE HAVE LEARNT THE ART OF INDULGING IN ACTIONS WHICH ARE PRODUCTIVE OF NO OR NIL EFFECT, as we have learnt to act without any binding expectations of the fruits thereof, OUR MIND HAS BECOME PURE AND AS SUCH QUALIFIED TO RENOUNCING THE WORLD COMPLETELY.

TILL THEN WE MUST ACT AND INDULGE IN OUR SWADHARMIC DUTY  as Arjuna is taught by Sri Krishna in the Gita.

Till the MIND gets clear the spiritual leanings are not possible. That is why the two marga or ways are prescribed in Hinduism, namely, the Pravrthi and Nivrthi. Till the mind gets purified, we must follow the path of Pravrthi karma or by living through constant and continuous actions. It is for the highly purified minds the Nivrthi Karma way of life is prescribed in Hinduism. Niverthi Karma means actions which are incapable of producing the resultant fruits.  

So, sisters and brothers, kurvanneveha karmaani = Performing, indeed, here actions!

And we will discuss the next phrase on 08.06.2026 (8 June, 2026).

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 05.06.2026

POST NUMBER 7

THE BHAGAVAD GITA

CHAPTER  1 : VERSE 11

Arjuna Vishdha Yoga

              OR

THE DESPONDENCY OF ARJUNA

TEXT IN TRANSLITERATION

ayaneshu cha sarveshu yathaa bhaagam avasthitaah

bheeshmam evaa ‘bhirkshantu bhavanatah sarva eva hi

SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH:

ayaneshu = in the divisions of the army

cha = and

sarveshu = in all

yathaa bhaagam = according to division

avasthitaah = being stationed

bheeshmam = Bhishma

eva = alone

abhi rakshantu = protect

bhavantah ye

sarve = all

eva = even

hi = indeed

TEXT IN ENGLISH:

Now all of you assume positions in your respective division and protect Bhishma alone, by all means.

BLOGGER’S COMMENTS:

This instruction is directed generally against his own warriors. The chief of the army, Bhishma, must be protected by all, and there could be no doubt about that. And, what’s more, every single warrior knew this matter. The warriors of all types knew this only too well.  

But Duriyodhana adds to his hypocritical instructions to his own teacher, Drona, these homilies. It was as if he had to remind the warriors as to what they should do.

In the thick of the war the warriors needed their Chief ‘s instructions and encouragement. That was why it was one of the plausible methods in those days to gun for the chief of the opposite side to try and slain the chief. In the thick of the war, if the chief is slain, then there would be utter confusion and the army would have to beat a hasty retreat.

So, all these things being rudimental, was known to all of them, not excluding the warriors assembled on Duriyodhana’s side!

SISTERS AND BROTHERS, NEXT POST ON 08.06.2026 (8 June, 2026)

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