POST 10

14.06.2026

POST NUMBER 10

VALMIKI RAMAYANA

BALA KANDA

CHAPTER NUMBER 10

THE HORSE-SACRIFICE RESOLVED UPON

Soon Spring came on. And upon Dasaratha came the desire to perform the sacrifice. He had pinned his hopes of bright future and joy on the sacrifice. He decided to go through the horse-sacrifice as a necessary preliminary and purificatory rite. He prayed with folded palms Rishyasringa of golden lustre. He requested the sage to accept the office of Brahma during the preparatory Sangrahani.

“Be it so,” replied the sage. “Make the necessary arrangements and let the sacrificial horse go his round over the earth.”

“Reverently invite the holy persons Suyajna, Vamadeva, Jabali, Kasyapa, Vashishth, our royal chaplain and other Brahmanas,” said Dasaratha to Sumantra, “skilled in the mysteries of the sacrifices and convey them here on suitable vehicles.”

Sumantra did the same. When he was talking to them, the king spoke, “Reverend Sirs! Sore is my spirit. My old age is not blessed with a child to climb upon my knees. I shall perform a horse-sacrifice to expiate this sin of mine.”

Vasishtha and his friends applauded the king and uttered, “Since your heart is righteously inclined towards this rite, you will be blessed with four sons of mighty arms and matchless fame. So, lose no time in making the necessary arrangements for the sacrifice. Let everything be in readiness to begin the rite and loose the sacrificial horse to go his round. Let skilled priests and strong army accompany the sacrificial horse. Lay out the sacrificial grounds on the northern bank of the Sarayu and have the necessary protective rites performed. If these sacrifices could be conducted easily and without any mishap, every king would but too gladly lay claim to the honour. But, cunning Brahma-rakshasas are ever on the watch to detect any slight flaw in these rites and it is not an easy thing to baffle their vigilance. They are skilled in the sacrificial mysteries. I pray you to enable me to perform this sacrifice of mine without a hitch and in conformity with the rules laid down for the same.”

“On our heads and eyes be it,” they made low reply.

The Sangrahani (preparation) was over. The sacrificial horse was let loose. And the assembled Brahmanas were loud in their praises of the good king, whose heart was ever set on Dharma. They then took leave of the happy Dasaratha, who reiterated his orders to his ministers and retired to his apartments.

BLOGGER’S COMMENTS:

The horse-sacrifice is known as Aswamedha Yajna or Yagya. Aswam is the sacrificial horse. The consecrated horse after the Sangrahani (Preparatory rites) will be let loose. It is not like the other horses used in the cavalry, and it is an unbroken and undomesticated beast. It will, once let loose, scramble away to as many places as its whims and fancies dictated. The King’s mighty army and the priests and others will follow the free range horse. It will traverse many alien territories before coming back to the stable of the King, Dasaratha who is conducting the Yajna or Yagya.

On the way, the Kings of the alien lands and kingdoms can, if they are not prepared to accept the suzerainty of the King whose horse is let loose, will check the horse’s progress through their own territories. Then a fight will ensue between their armies and the army of the king whose horse has been let loose, here Dasaratha’s. Then and there the question of suzerainty will be decided on the outcome of the battle. And if the Aswam continues the free range run then it will run through other countries.

After the Aswam has returned to Dasaratha’s palace, then invitations to all the kings belonging to other countries including the newly annexed kingdoms will be sent and the Aswamedha Yagya will be held on a gigantic scale which we will see in great detail in the ensuing chapters.

Important Announcement:

{SISTERS AND BROTHERS, OWING TO SOME UNFORSEEN CIRCUMSTANCES THE NEXT POST OF THIS BLOG HAS BEEN POSTPONED TO 02.08.2026. SO THE NEXT POST ON 02.08.2026 (2 August, 2026). I apologize for all the inconveniences to my sisters and brothers.}

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14.06.2026

THE MAHABHARATA

BOOK 1- ADI PARVA

ASTIKA PARVA

CHAPTER UMBER 10

“And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north.

“Gifted with great energy, they retreated fighting, looking back every moment on their enemy. And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina.

“The son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.

“And Garuda depriving them of life went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself.

“The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).

Sauti said, “And that bird entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel sharp as the razor, revolving incessantly. And that fierce instrument had been devised by the gods for cutting into pieces all robbers of the Soma.

“Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he saw, stationed there for guarding the Soma two great snakes. They had the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, containing poison, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage. He who may be seen by even one of the two would instantly be reduced to ashes.

“The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.

“And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, ‘O, I am inclined to grant you a boon!’

“The ranger of the skies thereupon said, “I shall stay above you!” And he again spoke to Narayana these words, “I shall be immortal and free from disease without (drinking) Amrita!” Vishnu said to the son of Vinata, “Be it so!” Garuda, receiving those two boons, told Vishnu, “I also shall grant you a boon; therefore, let the possessor of the six attributes ask of me.” Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, “Even like this you shall stay above me!” And the ranger of the skies, of great speed, saying to Narayana, “Be it so!”

Then Garuda swiftly went on his way, mocking the wind with his fleetness. And while Garuda was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spoke laughingly to Indra engaged in the encounter saying, ‘I respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I respect the Vajra, and you also of a thousand sacrifices. I cast this feather of mine whose end you shall not attain. Struck with your thunder I have not felt the slightest pain.’

“And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, ‘Let this bird be called Suparna (having fair feathers)’.

“And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus. ‘O best of birds, I desire to know the limit of your great strength. I also desire eternal friendship with you.’

“Garuda then said, ‘O Purandara, let there be friendship between you and me as you desire. My strength is hard to bear. O you of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by you, O friend, I will answer you, although self-praise without reason is ever improper. I can bear, on a single feather of mine this Earth, with her mountains and forests and with the waters of the ocean, and with you also stationed thereon. “My strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.’

“Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, ‘It is as thou say. Everything is possible in you. Accept now my sincere and hearty friendship. And if you have no concern with the Soma, return it to me. Those to whom you wouldst give it would always oppose us.’

“Garuda answered, ‘There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O, you of a thousand eyes, after I have placed it down, you can then, taking it up, instantly bring it away.’

“Indra then said, ‘I am highly gratified with these words now spoken by you. O best of all rangers of the skies. Accept from me any boon that thou desire.’

Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, ‘Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.’

“The slayer of the Danavas said to him, ‘Be it so!’ Then he went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said to Garuda, ‘I shall bring away the Soma when thou place it down.’ And having said so, he bade farewell to Garuda.

“And the bird of fair feathers then went to the presence of his mother with great speed. And Garuda in joy then spoke to all the snakes. ‘I have brought the Amrita. Let me place it on some Kusa grass. O you snakes, sitting here, drink it after you have performed your ablutions and religious rites. As said by you, let my mother become, from this day, free, for I have accomplished your bidding.’

“The snakes having said to Garuda, ‘Be it so,’ then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven.

“The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty.

“The Amrita itself had been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes. And thus the tongues of snakes were divided by what Garuda did.

“Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. He was of grand achievement and was deeply revered by all rangers of the skies. He gratified his mother by devouring the snakes. “That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda!

BLOGGER’S COMMENTS:

SEE HOW MANY TIERS OF SAFEGUARD ARE SET UP AROUND THE VESSEL CONTAINING THE AMRITA!

It reads like the old English detective novels or evokes the scenes of the old American movies in which the diamond or other precious treasure is kept around which many dangerous tiers of safeguard are set up. Laser beams were also included. The hero or the villain will switch off the flow of electricity, and do something to block the CCTV Cameras. The person will let himself suspended from the ceiling of the hall or room in which the treasure is kept and will descend towards the treasure within the laser beam enclosure and other gimmicks.

All the stuff of suspense we have in this epic that is said to have been first written from the many thousand years of doing the rounds through oral transmission, some two thousand and five hundred years ago! The CCTV Cameras, the fiercely angry eyes of the two serpents are blocked by causing a dust storm!

Now, sisters and brothers, who are the original inventors of such suspense thrillers and WHEN??!!!

Important Announcement:

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14.06.2026

POST NUMBER 10

THE UPANISHADS

Isha Upanishad or Ishopanishad

CHAPTER 1 – VERSE 2

SISTERS AND BROTHERS, SINCE WE ARE GOING TO SEE THE REST OF THE PHRASES OF verse 2 IN THIS POST LET US SEE ONCE AGAIN THE WHOLE TEXT OF THE 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

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:

Text in Transliteration:

evam tvayi naanyatheto’sti na karma lipyate nare

Text in English:

Thus it is for you, and not otherwise than this. Action does not cling to a man.

Now let us take for consideration the following:

THUS IT IS FOR YOU, AND NOT OTHERWISE THAN THIS.

So, thus it is for you, the Rishi says, and not otherwise than this. OR For a man like you, there is no other way than this.

Now we have to consider TVAYI or YOU. Who is this YOU?

Now in this verse the Rishi is going to deliver a Promise. But he has prefaced his Promise by saying or addressing the person before him, that is, the seeker. The seeker is not a sage. The seeker is an ordinary householder. He has all healthy and unhealthy attitudes. He must be prepared for the reception of the highest truth and in preparation whereof the Rishi addresses directly the person as YOU.

The seeker is not an accomplished sage. He is just starting on the path of spiritual discipline. He has made himself ready by the relentless act of seeking. That is the only qualification he is adorned with. But an important one, it is. The act of relentless seeking must go in front of one’s getting to know the person and circumstances or institution that will take him further on the spiritual path.

An ordinary youth Narendran had adorned himself with this relentless seeking. He sought many a holy person and tantric and others. The only question the boy put to them all was if they have seen God themselves. Many a person said they indeed have and sought to demonstrate in the course of a session. And when it came to the material time of showing God to Narendran, they could not stand up to it his expectations.

And then an anguished and tired Narendran met an ordinary prohit or priest in some Kali Temple, Ramakrishna Maharishi. And when Narendran asked him if he had personally seen God, the unassuming prohit told him, “Yes, I have seen God many times like I am seeing you. And, what’s more, I can show you God!” thus had started the long and fruitful discipleship of the youth Narendran who in later years became Swami Vivekananda!

But the important thing we must hold in mind is that to start with Narendran, the callow youth, had no other qualification except the adornment of relentless seeking.

Now, the Rishi is addressing a seeker of such merit. And the Rishi tells him, “THUS IT IS FOR YOU, AND NOT OTHERWISE THAN THIS (OR) for a man like you, there is no other way than this.

Sisters and Brothers, let us start from the start of the Verse 2.

A karma yogi (the practitioner of proper action) is being processed and produced in the beginning of the second verse of the Isha Upanishad.

The Rishi first asks the seeker kurvanne veha karmaani (Performing, indeed, actions here).

Secondly the Rishi breaths the homely remedy, to have the aspiration for a full life to perform those actions. (Jijeevishet satam samaah).

And now the Rishi deliverse the final and glorious payoff of living in this prscribed manner: Na karma lipyate nare, which means, “Action does not cling to a man.”

THERE IS A FUNDAMENTAL PROBLEM OF EXISTENCE.

Whatever action we indulge in in this worldly life will stick to us like glue. The trick is to do and constantly indulge in actions without getting the actions stuck to us. IF THE ACTIONS STICK TO US, THAT WILL ENFORCE SO MANY REBIRHTS ON US. THIS IMPOSITION IS INELECTABLE AND UNAVOIDABLE.

The Christians and Muslims cannot understand this law of Nature. And I utter this with all the humility in the world.

Yes, it is very much the Law of Nature. The very theory of KARMA relates to the Law of Nature. The theory of Karma works through the Law of Cause and Effect. The inexorable function of the Cause and Effect presupposes the existence of a certain way and manner to evaluate each of the human action, even a vagrant thought and ordinary and even a casual or careless action. And that is embodied in the form of SAMSKARAS OR IMPRESSIONS.

Let us now evaluate the working or function of the Law of Karma involving the application of the Law of Nature.

The law of Cause and Effect is rudimental for the functioning of the Law of Karma. What is the implication of the Law of Cause and Effect?

Each and every action leaves an impression. And this impression has to be expiated or exhausted in this birth itself to escape rebirth. When, according to the Law of Cause and Effect, every action or cause gives rise to an effect. This effect must become a spent force, otherwise it will create a fresh cause for future action.

What is the Law of Nature: Every force we let out has an equal and opposite reaction. This is the Law of Nature in the language of the common man. In other words, every action has an equal and opposite reaction. This relates to the third and famous law of motion by Isaac Newton.

The important thing is that the Rishis of the ancient India had not only understood this theory of motion but also had further investigated in their meditation as to its further cosmic overtones and consequences. They could see into the working of this Law of motion as the underlying principle of Cause and Effect theory. They found out that each and every action by us gives rise to certain resultant (Effect) Impressions, and they named these impressions Samskaras.

They found out man can never escape the consequences of his actions here in this earth. That each and every action produces a set of Samskaras or Impressions and these Impressions follow us throughout our rebirths. If you slap a person who it turns out to be an innocent, then you will have to face the consequence by way of universal obligation, Samskaras or Impressions. If you are sufficiently penitent and rue for your act in a deep way then the resultant Samskaras or Impressions will have been expended or the act of slapping could have been expiated. Otherwise the impressions will be added to similar body of impressions you have given rise to which are negative in nature.

If you give a dollar to a beggar, this will create a set of impressions and this will be added to your body of impressions positive in nature. This way we have our own body or bodies of impressions or Samskaras given rise to by our acts of commissions AS WELL AS omissions.

Thus we are creators of positive and negative Samskaras or impressions. By action we should include thought also. Even a vagrant good or bad thought produces a set of vibrations in the brain which turn into Samskaras. Thus if you give your seat on a train journey to accommodate an elderly person, then this would give rise to Samskaras. But, in case of your own self being elderly and tottering then the mental thought of commiseration and sympathy for the suffering person will itself produce a set of Impressions or Samskaras. Likewise, if you see a beautiful girl on a bus journey and want to ravish her but haven’t done anything externally, that thought by itself will create a set of Impressions.

Thus we produce effortlessly a body or mass of negative and positive Samskaras in the course of a day’s life. And think of the mass or body of Samskaras we must have amassed in our lifetime. But we can, like I said, neutralize the particular set of samskaras given rise to by our action or omission during our stay in the world. We must become sufficiently penitent, or we must meet the person we slapped and sincerely apologize to the extent the anguished man really forgives us, then we will have neutralized that set of negative Impressions or Samskaras.THE MASS OF ACCUMULATED SAMSKARAS WILL ENURE TO OUR BENEFIT OR LOSS IN THE NEXT BIRTH.

This was how the Rishis in India discovered the function of the universal Law of Nature. And how such of our positive or negative actions bind us. THAT IS THE CRUX OF THE MATTER, SISTERS AND BROTHERS.

The binding nature of our actions here on the earth. We can never escape the consequences. We must pay for each and every bad act here. Ok, then, how will our good action bind us to this world and make us to come back to this earth’s plane after our death? Even our good actions will bind us, because the resultant good or positive impressions or samskaras must accrue to our benefit and we must come back to the earth as human beings to enjoy for those good actions.

THUS WE ARE BOUND BY OUR GOOD AS WELL AS BAD ACTIONS HERE IN THIS BIRTH AND THE RESULTANT AND CONSEQUENT IMPRESSIONS OR samskaras WILL MAKE US COME BACK TO THE EARTH AFTER DEATH TO FACE THE GOOD AND BAD CONSEQUENCES OF OUR UNEXPENDED OR UNEXHAUSTED SAMSKARAS.

THIS IS THE LAW OF NATURE! AND THIS THE ANCIENT rishis HAD FOUND OUT IN THEIR DEEP MEDITATION. WE CAN NEVER ESCAPE THE MASS OF OUR POSITIVE AND NEGATIVE IMPRESSIONS. AND THIS IS HOW THE RISHIS SAY THAT OUR ACTIONS HERE ON THE EARTH, BOTH GOOD AND BAD, BIND US TO THIS WORLDLY LIFE. WE GO TO A CERTAIN LOKA OR WORLD OF DISTINCT VIBRATIONS AFTER OUR DEATH TO SPEND SOME TIME FOR OUR GOOD AND BAD ACTIONS TO A CERTAIN EXTENT. THE PARADISE OR HELL IS NOT PERMANENT FOR A HINDU. AFTER SOME TIME, HE/SHE MUST COME BACK HERE AND STAND AND LIVE FULLY ANSWERABLE TO THE BALANCE OF IMPRESSIONS, POSITIVE AND NEGATIVE.

THE PROBLEM IS, IN THE SECOND BIRHT, WE WILL BE CARRYING OUT SO MANY MORE ACTIONS, POSITIVE AND NEGATIVE. AND THE NUMBER OF REBIRTHS GETS EFFORTLESSLY INCREASED.

There is no guarantee that we must come back here to the earth as a new baby boy or baby girl, we may be born a monkey, donkey, cow, bullock, pig and you name it! Why, you ask.

Because, if the negative SAMSKARAS OR IMPRESSIONS are so very bad and self-slaying like the samskaras produced for being a serial killer, a rapist or some such heinous crime/s or sin/s, then we might have to come back here as sub-human beings and spend our lives for several more times as such beings. Just imagine the case of the beast of burden. It has the seal and stamp of its past KARMA or Samskaras that has made it to have been born a donkey or horse or bullock. THIS IS WHY, AVVAIYAR, THE FAMOUS TAMIL POET SEVERAL CENTURIES BACK SANG, “IT IS VERY VERY RARE TO GET A HUMAN BIRTH!.”

So, sisters and brothers, our actions here in this birth bind us whether they are good or bad. For the good actions, apart from the days spent in the heavenly loka or world, we will return to the earth to enjoy for our positive Impressions or samskaras.

Thus both good and bad acts are bad according to the ancient Indian Rishis! Because they increase the number of rebirths!

Is there no ESCAPE? Surely, there is. And this is what this Upanishadic Rishi tells us. The binding nature of karma or actions will stick to us throughout our rebirths like universal GLUE. This glue gets attached to us. These samskaras must be neutralized here and now. Can it be? Yes, say the Rishis of India!

This is why they have left us the Upanishads like this one and the immortal Bhagavad Gita.

We can surely make our actions or their resultant Samskaras or Impressions non-sticky.

In other words, we can easily neutralize the effect of the mass of positive as well as negative Impressions or Samskaras by carrying out our allotted duties and other actions in a particular manner. That is what the Upanishads and Bhagavad Gita are about! [Another way to neutralize the accumulated karma which is known as Prarabdha Karma or the past and present Samskaras rose this time in our present life as also in the previous lives IS TO BECOME A YOGI AND PRACTISE TRANSCENDENTAL MEDITAION. THEY SAY IF WE ARE VERY STUDIOUS WE CAN GET MOKSHA OR EMANCIPATION IN SIX YEARS’ OF DAILY MEDITATION]!

They urge us to carry out all our actions without staking any right to enjoy the resultant fruits. Don’t expect the fruits of your actions. If you donate ten dollars for a charity, do it in a manner that you will never expect to enjoy the reward either here or after death.

As the Law of Karma, Cause and Effect and the resultant theory of Samskaras is/are universal and applicable to all of us, Hindus, Muslims, Christians and others, so this theory of Karma Yoga or Yoga of proper action as adumbrated in the third discourse of the Bhagavad Gita is applicable to all of us irrespective of the notions of religions, sects, castes and communities.

Thus we only know that the third law of motion was discovered by Isaac Newton. But several thousand years ago, the Rishis in India were fully in the know of the law as well as its universal and Samskaric consequences.

And this is why the Hindus believe in the theory of Reincarnation. The beauty of the matter is that a Christian or a Muslim must return to the earth’s plane like the Hindus or persons belonging to any other religion or Belief.

[Dear sisters and brothers, I wish to refer you to the Blogger’s Comments attached to the Post Number 6, Section Valmiki Ramayana. There you will get to know another reason for the continuance and survival and flourishing of the ancient Indian civilization as it had devised a Four-fold Varnas or Colours or Castes in the Hindu society like, the Brahmana, Kshatria, Vysaya and Sudra. And I have proved as to how the elite Brahmin community devised ways and institutional means to not only save the Hindu culture and philosophies but also to take the philosophies to the common man’s doorstep, while the other important religions, Christianity and Mohammdanism have failed to do the same and the consequent result in the state of the societies in such countries in the present times. These two factors, sisters and brothers, have saved the ancient culture and spirituality of Hindu India when the sister cultures and civilizations like the Greek have been long since dead and gone].

Important Announcement:

{SISTERS AND BROTHERS, OWING TO UNFORSEEN CIRCUMSTANCES THE NEXT POST OF THIS BLOG HAS BEEN POSTPONED TO 02.08.2026. SO THE NEXT POST ON 02.08.2026 (2 August, 2026). I apologize for all the inconveniences to my sisters and brothers.}

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14.06.2026

POST NUMBER 10

THE BHAGAVAD GITA

CHAPTER 1 : VERSE 14

Arjuna Vishdha Yoga

THE DESPONDENCY OF ARJUNA

VERSE 14

TEXT IN TRANSLITERATION

tatah svetair hayair yukte mahati syandane sthitau

maadhavah paandavas chai ‘va divyau sankhau pradadhmatuh

tatah = then; svetaih = with white; hayaih = horses; yukte = yoked; mahati = magnificent; syandane = in the chariot; sthitau = seated; maadhavah = Madhava; paandavah = Pandava, the son of Pandu; cha = and; eva = also; divyau = divine; sankhau = conchs; pradadhamatuh = blew

TEXT IN ENGLISH:

Then, seated as Madhava and Pandava were in their magnificent chariot yoked to white steeds, they gracefully blew their divine conchs.

BLOGGER’S COMMENTS:

Madhava means the spouse of Maha Lakshmi. Pandava means the five Pandava brothers. According to Swami Chidbhavananda of Thiruparaithurai, Thiruchirappalli, Tamil Nadu, the significance of calling Krishna as Madhava lies in the fact that the Maha Lakshmi is going to make the Pandavas victorious in the war as she is also known as Vijaya Lakshmi or Jaya Lakshmi.

This is the wonderful thing about the war at Kurukshetra. Just about everyone excluding the Duriyodhanadhis knew full well that in the ensuing war at Kurukshetra the Pandava brothers will become victorious.

Because Pandava brothers were under the unflinching leadership of Dharma Putra, who never swerved from the path of Dharma throughout his checkered career. He is the son of the God of Dharma, and as such he was imbued with dharma. And his younger brothers never deviated from the path shown by him. At times when they were up against great hurdle, Dharma Putra never failed to enlist the counsel of great people besides Krishna himself. Moreover the writer of the epic, Vyasa was also available at all critical junctures either to forewarn or to show the path of Dharma as when the five brothers did not know how best to make their mother Kunti’s words “share the pichu or piku among you” and they were blessed with Vyasa’s counsel to literally follow their mother’s words.

So, there was never an occasion for the Pandavas to deviate from the path of righteousness. On the otherhand, Duriyodhana was out and out on the side of Unrighteousness or adharma.

So it was a foregone conclusion that the great war will happen and the Pandavas will become victorious.

Sanjaya here, at the outset, wants to point out to Drdharashtra what was in store for his sons. That is why Sri Krishna is called Madhava or the spouse of Maha Lakshmi. And Pandava means the sons of Pandu, the five pandava brothers.

Important Announcement:

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