The Song of The Lord

By Sitansu Ghosh

The Song of the Lord is an interpretation of the Bhagavad Geeta in a newer fashion that was hitherto unknown to the readers and hence the book is a stand out among the gamut of the like discourses. The book deserves to be regarded as a pioneering work opening up a new Vista to the readers so far the understanding of scriptural or spiritual tests is concerned. The saints and the wise preach, - "know thyself". But their counsel fails to elicit the desired results owing to various reasons that are extraneous. As you cannot test the sharpness of the edge of an ensheathed sword, similarly you cannot know the self encased in the body without transcending your body to which aim this book is to provide you with the key to your endeavor. In ultimate consideration life is divine and destined to be a drift in the immeasurable ocean of Ananda(Bliss).

• Language: English
• Publisher: Blue Rose Publishers
• Release date: Dec 8, 2022

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Sree Madhava

(1921 – 1987)

THE BHAGAVAD GEETA

The Bhagavad Geeta, a collection of songs that Lord Krishna sang churning all existing scriptures, for Arjuna, in the battle-field of Kurukshetra on the eve of conflict between the Kauravas and Pandavas, is essentially a bridge for emancipation of mankind and also a perennial source to attain Absolute Bliss which is not limited in the Book alone but may be manifest in all human beings having eight natures as well, as it was manifest in the body of the greatest of all men in His time, whose sole purpose was to make mankind gain control over the eighteen centres of human body by eighteen chapters of the Geeta and make all human beings as blessed ones. To comprehend all this a short discussion on the eight natures of human beings, imperishable Eternal Truth, Dharma and the likes, is necessary.

The unmanifest Primordial Nature first evolved from Brahman and that Primordial Nature coming in contact with Brahman produced an egg from which all the creations were possible in course of time. After the creation of men and women, the Lord arranged to initiate them into two distinct Vedic orders viz. (1) attachment (pravrittee) and (2) detachment (nivrittee). The former one was responsible for continuation of creation by maintaining the social order and the second one acted as the inspiration for self-realization and ultimate emancipation. This second order was embraced by the Brahmins who for a long time practised this Vedic religion within the social framework of caste division (Varnashrama). But with the passage of time this Brahminical religion fell a prey to desire for sense-objects, wealth and enjoyment diminishing the scope and limit of their conscience that made religion plunge into ineffectiveness and resultant rise of corruption and agnosticism in the society. In such a state, in order to retrieve the glory of Brahminical order of religion as well as to do away with corruption etc. the Lord incarnated Himself assuming supra-natural power, energy and three Gunas along with Balarama and Subhadra, who preached the Vedic religion for emancipation of mankind, before Arjuna as religion adopted by persons of great stature are generally followed by ordinary folk in due course. The great seer Vyasa, incorporated them in the Bhishma Parva of the Mahabharata.

It is not very easy to unravel the propriety of the message expounded in the Geeta which in reality is quintessence of the Vedas, comprising seven hundred slokas (couplets) in the Bhishma Parva (chapter). Since the scholars, researchers and the likes have striven to expose the true character of the message of the Geeta in the perspective of human life but not all of them are equally successful in their endeavour as they contradict one another at times. In this context, I propose that this human body is comprising of all the ingredients which would be evident when the text be explained in terms of the realities of human body so that the message of this great text be thoroughly intelligible to men and women.

According to scriptures paramukti (emancipation) on the basis of the order of detachment (nivrittee) is the ultimate goal and the Geeta speaks of this Sanatana Dharma (the Eternal Faith).

Toward the end of the Geeta the Lord asked Arjuna discard all the religions, have faith only in Me. Do act only for me. Have bhakti in me. Bow to me. Then you will realize Me. The Vedic order of attachment was actually meant for Caste Division (Varnasrama). Its aim was to appease and worship of gods and goddesses that did not enable men and women to realize the Absolute. That is why the Lord has said in the Geeta that the yogis with controlled mind and senses surrendering everything to Brahman act for self realization.

The yogi’s aspiration for hightest realization becomes fulfilled with assimilating the inner meaning of the Slokas (couplets) in heart, which emanated from the mouth of the Lord Himself, They are not composed by any human. Vyasa simply incorporated them in the Mahabharata. The basis of them is not a poet’s imagination but concrete historical facts. The Lord bestowed them unto His extra-ordinary disciple Arjuna when the whole country was in turmoil with jealousy, cruelty, attrition, usurpation and tyranny. The Lord with the intent to put the Varnashrama Dharma to its right place by saving those who were divine by nature from the impending doom and punishing those who were schemers, usurpers, greedy and tyrants.

Naturally, there were two sides viz. the divine one represented by the sons of Pandu who were the embodiment of control, restraint, perseverance etc. and the other the demonic one represented by the hundred sons of Dhritarastra, who were the epitome of desire, lust, tyranny. These mental traits are always at conflict in the human heart in subtle from and that was shown to saddened Arjuna through the precepts of yogic practice. And by the process He inspired him to do his duty. That is why the place became to be known as Dharmakshetra and Kurukshetra as well.

The Universe is His form. All the characters that are existent and that would be, are actually parts of Him. But with the passage of time when Nature’s freak erodes the propriety of spiritual wisdom, the Lord with the intent of redeeming that wisdom with all its glory, incarnates Himself in this material world along with natures and characters that would be fittingly subservient to his purpose.

Lord Krishna while admonishing Arjuna through the Geeta between the conflicting sides at Kurukshetra, initiated to present the conflict on the material plane as it happened on the spiritual plane earlier. Vyasa wrote down the interaction of the Lord and Arjuna for the welfare of mankind. The author of the Geeta is no more in physical form indeed, but in the subtle world He is very much present in the hearts of the living beings as Atman. He is imperishable. From the time immemorial He is playing His flute but men and women being very much attached to sense-objects, cannot listen to that melody. Yet those who can overcome that impediment by renouncing desire, may have the vision of Him as the Charioteer between attachment and detachment in Dharmakshetra Kurukshetra at heart realizing the essence of the Geeta. But it is not a very easy task and requires unwavering endeavour to attain that goal.

The industrious Pandavas being blessed by God were able to establish the Kingdom of Self. Similarly, any one with the help of divine blessings may establish the same being honestly industrious. Simultaneously the Geeta is a historical fact as well as a spiritual one. Although it is thoroughly historical still then it is an unending flow of Divine Wisdom that makes a man realize the Absolute Self to become a Bharata (divinely wise).

The army of the Kauravas arrayed on the eastern side of Kurukshetra facing the west while that of the Pandavas on the western part of the field facing the east. Now, the west is the direction where the sun sets and this fact denotes ignorance and destruction while the east is the direction of rising sun and this denotes knowledge and victory. Both the armies were ready to spring into action at the first call. Meanwhile, Arjuna requested Krishna his charioteer, to put his chariot at a place between the two armies so that he could clearly visualise the kinsmen, relatives against whom he had to fight. Krishna did so. Looking at all the warriors and contenders of the other side Arjuna became grieved. The thought of slaying brothers, kinsmen and relatives made him overcome with grief so much so that his bow (gandiva) fell down from his hand and he began to think over it.

He along with his brothers spent thirteen years in exile out of which for one year they remained unknown to others. During that period he travelled the three worlds – heaven, earth and the nether world. Those appeared to him as insignificant. Even he did not crave for becoming the lord of heaven. Urvashi, the unrivalled beauty of heaven proposed him to become her husband by marriage which he declined humbly caring two figs for her. As all these failed to impress him at all then and appeared to be futile, now why should he rise against his brethren and kinsmen taking a leading role in the gory conflict between the kinsmen? Not only that the weapons he had collected are destructive so much so that not a single fighter would have the ability to return from this battlefield, had they been used by him. So he concluded not to fight against them at all. Thinking so, he requested Krishna, his Charioteer, to put the chariot at a lonely place so that he could speak up to Him openly.

Krishna complied and placed the chariot under the shade of a large and leafy bo-tree. There Arjuna spelt out his unwillingness to fight this battle. Krishna immediately reacted and asked him to disclose the honest inspiration that compelled him to decide in such a fashion. He did never discern any dishonest one in him being so long in his company. But now he could see something false in his honest resolution. Arjuna said, now You are before me, my cherished companion. I can never say that You are speaking nonsense but show me grains of dishonesty in my resolution. To appease him Krishna said, Listen to me. The Atman (soul) never dies nor is it destroyed. As you put on a new cloth in exchange of an old one, the soul assumes a new body leaving the worn out one. But still Arjuna was not satisfied at all. He craved to know how the realities (tattvas) were there in human body and all those be shown to him. He implored to know "Who am I? Who are You? Who are those Kurus? Who are we? What are we to You? Why are You our friend and foe to others?"

Krishna replied, well, then listen to Me. Do you know this place in your body where you are now? It is a battlefield, the warriors are assembled here in battle array. It is simultaneously a Dharmakshetra (place of righteousness) and Kurukshetra (place of action) as well; they are always contending each other. But first of all, listen to Me of the relation between you and Me. So long you knew Me as your friend and companion and nothing more than that. When you will strive to know Me earnestly I will, as your Guru, communicate My advices to follow. Then and then only you may realize Me. On hearing this, Arjuna felt this is something unheard of. So he becomes curious to know the things unknown. For this battle he was preparing himself for thirteen years and now he is reluctant to fight. So Arjuna asks the Lord if You are that Absolute, then please tell me what I am to do to visualize that form of Yours taking refuge unto You. Oh! Guru, please tell me all that.

Krishna replies "so long My identity as Guru was not established I could not unravel my identity to you. Do you know, Who am I? I am a milch cow offering you the milk of wisdom flowing through my four udders viz. Dharma (Faith) Artha (Wealth) Kama (Desire) and Moksha (Emancipation) that you may suck like a calf."

Firstly, know from Me, the chariot which you are seated in and of the place where you are now. The heart of every human being is Dharmakshetra (sacred plane) and Kurukshetra (field of action) as well. The heart is a single unit but two names are given to it. Humans perform religious rituals with their heart and so do the unrighteous actions too. They feel the results of their action at heart. On the western side of the heart are the divinely powered Pandavas facing the east and on the other side are the demonic forces facing the west. Do you know, Who am I between these two forces? I am Visuddha Shakti (Divine Energy). I have become your Charioteer to observe impartially this assemblance. The pure energy of the heart is instrumental to subdue the demonic forces and only it can establish the kingdom of righteousness destructing the demonic forces.

This Divine Energy (Vishuddha Shakti) is the Guru who can direct you showing the way to Absolute Bliss.

The bond of your love of friendship is so compelling to Me that I am indebted to you to support your side and no other else. I am on your side indeed. But when you requested Me to be your Charioteer, you did not have even an iota of realization about My own Self and had that been so, you could not have requested Me to become your coachman. Yet, Arjuna! What you have done is the Eternal Truth. Yes, I am the Charioteer of the whole universe. I do direct the living beings to their ultimate goal. The forces of Nature and Nature Itself too are subservient to My Will. If the spiritual aspirants think over deeply, they will find it to be their key to success."

Now lend Me your ears to know how this human body becomes a chariot. When I was Brahman, the lone Purusha in the abyss, my external energy was Maya. At My will My cursory look fell upon Maya and instantly Maya evolved into the Primordial Nature. This Primordial Nature began to pervert and the perverted form of it came to be known as Mahat Tattva, the primary element of creation. Mahat Tattva again being evolved formed Aham Tattva (the principle of egoism). Through the same process of evolution, five elements came into being from Aham tattva one by one. They were Ether (Byoma), Air (Maruta) Fire (Tejas) Water (Apa) and Earth (Kshiti). At this stage they were pure elements and unfit for further creation, as they were separated from each other and called pure Pancha Bhuta. So long they were in pure form no material existence could have been possible. Hence, symbiosis of these five elements was necessary in course of evolutionary process and that took place. Twenty-five further elements (Tattva) came out of those five. This process is known as Panchikarana.

The human body is made of five elements (Pancha Bhuta), five vital Breaths (Prana), five senses (Jnanendriya), five sense-organs (Karmendriya), the mind (Manas), the reasoning faculty (Buddhi), the faculty for thought perception and memory (Chitta) and the ego (Ahamkara). Out of these twenty-four elements seventeen constitute the subtle body; they are five senses viz. the ear, the nose, the eye, the tongue and the skin; five sense organs viz. the hands, the feet, the mouth, the genital organ and the anus; five vital breaths viz. the Prana, the Apana, the Udana, the Samana, the Vyana added to the Manasa (mind) and the Buddhi (reasoning faculty). Five elements of the physical body, seventeen of the subtle body, the Chitta (faculty for thought and memory) and the Ahamkara (ego) make a complete body which is the chariot. I am the Absolute Self encased in this body being reflected as soul within and I am the Charioteer.

Now, among those five elements of the physical body, you Arjuna are Tejas (fire) destined to destroy the unrighteousness. But you are very insignificant a tool of mine. You are to kill those who are already killed by me and you will kill again the dead only.

The aspirant for union with the Absolute Truth is to depend on the qualities of self-restraint, self-control, perseverance, love, faith and finally the ability to solve every crisis. Now, faith is Yudhisthira i.e. he is the epitome of faith while Bhima represents love and affection and Arjuna, you are the symbol of perseverance, Nakula is that of self control and Sahadeva represents restraint. The five brothers are five elements only. If Krishna is counted for, then the five elements and the Lord make six. They stand out on one side."

Amongst the Kurus Bhisma is Abhas Chaitanya (glimpses of consciousness). He is a lone man. He has no friend, no children.

Blind Dhritarastra is the mind itself who procreated Kama (desire) into the womb of Gandhari (attachment). The six impulses (Ripu) of mind are his guides and he moves according to their dictates. These six impulses (Ripu) of mind are Kama (Desire). Krodha (Wrath), Lobha (Avarice), Moha (Delusion), Mada (Assertiveness) and Matsarya (Egotism). We have already said that Gandhari (Attachment) was the mother of Kama (Duryodhana). She gave birth to Duhsasana (wrath) also and ninety eight other sons. Then Lobha (Karna), the son of virgin Kunti (Detachment), was a great person indeed and a very liberal giver of wealth. So long Lobha was under the refuge of his Guru, he was a great giver and if he wished to be divine he could have become a friend of the society doing good to others. But committed to revenge he became subservient to Kama. It (Avarice) pervades every human body; even it (Lobha) has the ability to lead one upto divinity and then it becomes Love.

However, Karna (Lobha) took the help of Kama (Duryodhana) who gave Karna the Kingdom of Angarajya (whole of human body) and this gift made him subservient to Kama (Desire). Karna, in turn, promised to help him always even at the cost of his own life. Though he was the son of Kunti, he was left by his mother just after his birth. Radha, the carpenter’s wife who adopted him and brought him up. Along with Karna, Bikarna, the brother of Duryodhana, is also Lobha (avarice) while Shakuni (Moha), the maternal uncle of Duryodhana is delusion. He was always associated with Duryodhana and followed him only to watch lest he became pious at any moment. His sole intent was to destroy him (Kama) to avenge his father’s death, who was killed by him (Duryodhana) secretly by throwing him in a dried up well. He was bound by promise to do justice. Moha (Shakuni) leads us to the path of God making us pauper so to say.

Next comes Mada (assertiveness). There were three characters under the category of Mada and they were the teachers viz. Dronacharya, Kripacharya and Ashva-thama who imparted military training to the sons of Dhritarastra and those of Pandu. They become valiant warriors but to kill each other. Even the disciple had to fight them only to kill them except Ashvathama.

The last one is Matsarya (egotism). He is none other than the grandsire of the clan Bhisma, the reflection of Self. So there were six main players on one side as also there were six on the other.

Now Arjuna prayed to the Lord to explain the art of knowledge that professes Brahman is the Absolute Truth and nothing else, that teaches to establish unity even in animosity, to realize that He is encased in every human body as Atman.

The Lord said that every human being aspiring the divine bliss is subject to grief at the initial stage. This grief makes one inactive and inactiveness begets repentance. Then questions such as who am I? why am I? wherefore am I to go? – arise in the mind and restlessness grips it. When this restlessness becomes earnest and unbearable, I assume a similar form required for that particular body of the being and initiate that person with the required mantra passing through his/her ear to fulfill his/her aspirations."

Activity of my Divine Energy pervades the whole of the universe. This way to emancipation is my songs that collectively assume the name of the Geeta. The blind mind cannot have access to that songs, only all pervasive Divine Wisdom can have the idea of the same. This Divine Wisdom is characterized as Sanjaya. The grief-stricken mind asks questions to this Wisdom and Dhritarastra does so.

Now, Arjuna became very much inquisitive about his lineage and his identity in reply to which the Lord narrated that Aditi was the best of the men and women created by Brahma, the first of the Hindu Trinity. Aditi gave birth to Yayati. He was very intelligent and a clever person. But he was very pious as well. Now who is Yayati in this body? He is the Divine Wisdom (Divyajnana) that arises into human heart seeking to realize the Absolute Self.

Yayati was first person in the line of the Kauravas and the Pandavas. The third son of Sharmistha and Yayati ascended the throne after Yayati. He was Puru. In our body Puru is pure knowledge (Vishuddha Jnana). Then Dushymanta was born in the same line after seven generations of Puru. Dushymanta is the knowledge of elements (tattva jnana) in our body. Dushymanta married Shakuntala and Bharata was their son. King Bharata gave his name to this country that became to be known as Bharata. Bharata is knowledge in us. After four generations of Bharata, King Hasti was born. He was such a kind-hearted person that he could not endure the poverty of others.

His kingdom was known as Hastinanagar near present Delhi. In human body Hasti is Chitta (the thought faculty and retainer of memory). After four generations of Hasti, king Kuru was born and he lent his name to the barren and unenclosed field, Kurukshetra. King Pratipa was born in this dynasty later on and Bhisma was his grandson by Ganga.

Arjuna became elated and prayed to know the mysterious reasons behind the wedding of Draupadi with five Pandava brothers. In reply the Lord narrated an old tale in which five Pandava brothers in their earlier birth were the gods of heaven where Draupadi was the adopted daughter of Lord Shiva, the third of the Hindu Trinity. In that life once they acted against the will of the Lord and so did Draupadi, of course, unknowingly.

Draupadi is the subtle body within this physical body. Her five husbands, viz. Earth, Water, Fire, Air and Ether, are in fact the elements that constitute the body. Even having these five husbands Draupadi was a chaste lady and not otherwise. Anyone may know of this by way of Sadhana (austere endeavour to achieve spiritual goal), if so desires. The unjust and irreligious activities in our own selves are subdued by these five elements being inspired to do so by Draupadi drawing energy from Krishna who is encased in our body as Atman notwithstanding the fact that Atman is merely a witness being actionless. Hence Draupadi is His friend and vice versa.

Chapter-I

ARJUNA’S GRIEF

1

Dhritarastra said : O Sanjaya, what

did Pandu’s sons and mine do when,

desirous to fight, they assembled on

the sacred plain of Kurukshetra?

Literal meaning – Dhritarastra asked Sanjaya to tell him of the activities of the sons of Pandu and his own sons when they assembled to fight on the sacred plain of Kurukshetra.

Meaning in terms of human body – Dhritarastra is the historical character. We are to know first who is Dhritarastra in our body?

Dhritarastra is the mind. But why is he so called? He who holds the state and rules it, is Dhritarastra. Historical Dhritarastra as the chieftain of the clan, commands the affairs of the state of Hastinapur with the authority of a king although he is not so by right. Similarly, the mind with a sense of authority, holds and rules the body. It attains the powers to resolve and dissolve at times. Its velocity is much swifter than the senses, the objects for senses and all the elements. Moveover, without the inspiration of the mind no objects, no senses, no elements can be fruitfully active. The mind rules over them as an overlord and hence it is the king of the human body.

As Dhritarastra is born blind, the mind is also blind. But why? Every sense has its own particular object that it can perceive and all objects are perceptible by senses. But as an ocular object cannot be perceptible by the ears or the nose, likewise an audible object cannot be perceived by the eyes or nose. Likewise an olfactory object cannot be perceived by any sense other than the nose. But the mind has no object of its own nor can it perceive any object. Hence it is blind. So the mind depending upon the counsel of intelligence overpower the senses and enjoys the objects of senses with their help.

The innumerable traits and propensities of the mind under influence of imbalance of three gunas viz. sattva, rajas and tamas, it assumes five states and then it acts and reacts according to the influence of the particular guna prevailing upon it.

Five states of the mind are as follows :

Frenzied – When the mind under the greater influence of rajas being followed by tamas with a lesser influence while the sattva remains dormant, its traits and propensities become restless. This is the frenzied state of mind. The frenzied mind is neither steadfast nor is it satisfied either with any object; rather it hovers from object to object and as a result it passes its time in disquiet. Not only its unhappiness causes disturbance to it alone but also to others as well. At this stage frenzied reasoning prevails while the clear intelligence remains dormant.

Indiscreet – When the mind is chiefly influenced by tamas followed by rajas with lesser influence and sattva remains dormant, impulses and traits that the mind expresses are – desire, anger, greed, delusion, assertiveness, egotism, sleep, drowsiness, idleness, selfish affection, selfish compassion etc. The impulses and traits of the mind make it oblivious of its duty while they become frenzied only to inspire the mind to enjoy their objects with the help of selfish affection and compassion, while taking

the advantage of those mental traits and impulses, it drives out also the pure intelligence along with its associates, to enjoy their objects without any hindrance. Not only that the chief impulse of the mind, desire (kama) acquires all the wealth of the mind and finally its existence too and then spreading its spiteful influence upon all the impulses, even the whole body also to rule over it. The mind then puts up with the merciless behaviour of desire because of its wild affection to desire and passes its days in confusion being indiscreet. This confusion makes it blind and blindness is followed by its frenzied state.

1. Distracted – The mind is enamoured of the objects that give the mind happiness in enjoying them. But enjoyment of those objects bears fruitful effects in future. Moreover, its nature of restlessness does not enable it to enjoy that matter or any other to the fullest extent that in turn causes more unhappiness instead of happiness. The mind under the greater influence of tamas followed by rajas, while the sattva remains dormant; it cannot enjoy objects to that extent as it desires owing to its restlessness that makes it even more restless and repentant too. This state of mind is distracted one which is its state of blindness. The states of frenzied and indiscreet are embodied in this state.

2. Resolute – Owing to greater influence of rajas the mind becomes restless for an aimed object either internally or externally or under the influence of tamas when it becomes non-plussed the resultant inertia makes it inactive. Then with the help of the influence of sattva the mind aims to a particular object without being distracted and this state of mind is a resolute one.

3. Dissolved – Under the influence of this resoluteness when the mind forgets its impulses and characteristic traits, its external doors become closed and internal doors open up; it moves to be dissolved in the Self. This non-activity of the mind, in other words union with the Self is, in fact, the state of dissolution. This state of mind is known to be the culmination of yogic order. This is surrendering of the individual self in Bhakti order and dissolution of individual self in union with the Universal Self in Jnana order. This state of consciousness beyond the realm of mind is the Atmarajya, the kingdom of the self.

Now, the physical mind is historical Dhritarastra who asked Sanjaya about the battle. The historical Sanjaya is the divine eye who can encompass the past and the future beyond this present. He was blessed by his Guru, Vyasa who himself got his divine eye opened with the help of the knowledge of the Vedas and scriptures that purged the impurities of the mind.

Historically, Bhishma fell on the tenth day of battle between the Kauravas and Pandavas. Sanjaya came to Dhritarastra to report the fall of Bhishma to him and on being asked by Dhritarastra, Sanjaya narrated the interaction between Krishna and Arjuna and that is the Geeta.

In terms of the realities of human body Bhishma is the material ego overcome with material knowledge only or the reflexion of Consciousness. In the battlefield of the human heart the forces of the mind are at fight against the forces of intellect. Similarly, the historical Kurukshetra is the theatre where the Kauravas are at fight against the Pandavas in which Bhishma fell on the tenth day of the conflict. And Sanjaya came to Dhritarastra to report this. Dritarastra, the mind asked Sanjaya, the divine eye, the progressive development of the struggle of life.

An aspirant for self-realisation, going deep into his thought process asks himself, who am I? He gets the answer that he is a man though not sure how much of manhood is there in him. Again, by searching his heart he realizes that the ego under the influence of external matter and being insensate with it, encompasses the whole of the human body and creates a wall between Atman and its inseparable entity of human being that makes it difficult to have access to manhood in one’s being. Awakening of manhood in one’s own self is the prime cause of every spiritual endeavour.

The human body is made of twenty-four tattvas or elements. Out of these elements five senses and five sense-organs under the influence of rajas and Tamas, become active in their respective fields in the external world and this is the unending flow of activity.

This is the Karmakshetra (plane of activity) and the influence of sattva is nominal here. This is the first part of the body.

The undisturbed place within the human brain as steadfast as the unwavered flame of a candle, is the third part of the body. The characteristics of equilibrium, calmness, steadfastness are manifested from this part under the influence of sattva and tamas. The unruffled pure intelligence (Dheesakti) is the source of those qualities. The nature of its act of assuming this state is its dharma (faith) and this is the faith in form of activity. This third part of the body that manifests the faith in form of activity is the Dharmakshetra (the plane of faith). But this plane of faith becomes active in the second part of the body with the help of the mind and intelligence.

The second part of the body is the human heart. Though the heart pervades the whole body its centre of activity is under the chest. This is the playground of the mind and intellect. The action of the first part and faith in form of action under the influence of Sattva and Rajas become settled in the heart and as a result, the subtle elements (Bhutas) with their outward vision and with the help of faith in form of action inspire the senses, mind and intellect to be active on various newer fields. Again, these subtle elements (Bhutas) under the greater influence of Sattva than that of Rajas with inward vision by the help of faith in form of action subduing the mind, the intellect and the senses, go beyond the domain of their actions and help self-realisation. Then the influence of the Tamas is very insignificant. Therefore, the centre of this faith in form of action is Dharmakshetra-Kurukshetra.

Mine (mamaka) means the sons of historical Dhritarastra and their associates. Now, let us see their identity in our body. They are the Desire (Kama), Anger (Krodha), Greed (Lobha), Assertiveness (Mada), Egotism (Matsarya), Sleep (Nidra), drowsiness (Tandra), Idleness (Alasya), Cruelty (Himsa) Jealousy (Dvesa), Pity (Mamata) etc. All of them are ‘Mine’ (Mamaka). The mind resolving to enjoy matters, procreated these impulses into the womb of Pravrittee (Attachment). They and their associates are all mamaka (mine). Pravrittee (Attachment) is historical Gandhari. The first and the second sons of historical Dhritarastra, Duryodhana and Duhsasana are Kama (desire) and Krodha (anger) respectively in our body.

These impulses are neither dutiful nor are they disciplined at all in life. As they have no objects of their own to enjoy, they defeat the owners of objects infringing rules, decorum and courtesy to own their objects to enjoy them. Such behaviour of the impulses and mental traits invites conflict as happened to the disciplined and ordered Pandavas. They all are eager to fight.

2

Sanjaya said : On seeing the Pandava

army arrayed for battle, king Duryodhana

went to his teacher and spoke these words:

3

O teacher, behold the great army of

the sons of Pandu arrayed by your

talented disciple, the son of Drupada.

Sanjaya said, looking at the Pandava army in battle array Duryodhana said to his teacher to see the Pandava army arrayed elegantly by your talented disciple the son of Drupada, Dhristadyumna. He said this to Drona with a subdued tone of sarcasm because Dhristadyumna was given the charge of forming the battle line.

Now who is Dhristadyumna in our body, who can create the battle line in so good a manner that creates panic in Duryodhana’s mind which he cannot express? He startles in surprise to see this arrangement. He thinks even the gods cannot break this line so invincible it is. He latently deplores that there is none among his men who can array his army in such a fashion. But there is none to speak of this. Hence he comes to Drona who scanning his mind says, earlier we discourged you, man.

Dhristadyumna is the telanted skill for victory, who strives to attain the goal taking refuge to truth and wisdom. He promises to Arjuna to array the Pandava army in different ways everyday until Bhishma is finished. Drupada is internal energy expressive of a very high speed through the veins and arteries.

Wherever we are in any crisis we invoke Tejas i.e. Arjuna. The wish full of tejas makes every action well performed. Tejas and Tejas associated with Vayu (air) are very dreadful to the senses. So Duryodhana becomes very fearful on hearing the names of Bhima and Arjuna. He wished Yudhisthira to live on. He was a very pious man and would not disturb him; but Bhima and Arjuna should not. They must perish. Meanwhile, one of Dhritarastra’s sons, Yuyutsu whose mother was Vaishyaratha crossed over to Pandava side. Yuyutsu is the inspiration of the heart to become victorious in every respect.

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In that army are mighty archers and

heroes, in battle equal to Bhima and

Arjuna : Yuyudhana, Virata, and

Drupada, each a maharatha;

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Heroic Dhristaketu, Chekitana, and

the king of Kashi, Purujit, Kuntibhoja,

and Saivya all the best of men;

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Powerful Yudhamanyu, brave Utta-

mauja, Subhadra’s son and the sons

of Draupadi — all maharathas indeed.

To his military teacher, Drona, Duryodhana enumerates the front-line heroes of the Pandava army, visibly troubled at heart and being doubtful of the victory of his own side. It proves his grief although subdued in expression.

In terms of the realities of physical body Drona is the energy produced by traditional customs (Samskara). Whenever we face any problem we first try to find out a solution to it, in our inherited tradition and custom and so does Duryodhana. Drona clearly understands the dilemma of Duryodhana; the solution to it is not beyond the ken of Drona or Duryodhana either. But to return the due to the Pandavas is his object of abhorrence. He is not up to this. So Drona remains silent and listens to him. Duryodhana continues to say that king Kuntibhoja, King Shaivya, King of Kashi, King Drupada, five sons of Draupadi, Abhimanyu etc. are there on the Pandava side and each of them is a great warrior and able to fight ten thousand archers each.

Out of them we have already said of Drupada, Dhristadyumna and Yuyutsu. Now, Dhritaketu is our memory i.e. the power to retain things good or bad in ourselves; with the help of this power one can retain compunction and mourning in mind and this memory is a great warrior fighting on the Pandava side.

The king of Kashi is wisdom. Generally, we bow to a person wise and a wise man is capable of winning all battles in life. He may even realize Brahman. He is capable of leading those aspiring union with the Ultimate Truth in life, so powerful he is. But why is he the king of Kashi? The other name of this wisdom is Shiva Chaitanya and Kashi is the abode of Shiva, the third of the Hindu Trinity. So wisdom is the king of Kashi.

Then, Abhimanyu, the son of Subhadra and Arjuna, who broke through the aligned battle array of the Kauravas and fought against seven charioteers who killed him unjustly. The son of Tejas, Abhimanyu is temperance. He is a part of Sadhana i.e. austere endeavour to achieve a goal.

The five sons of Draupadi are the active energy of admixture of five pure elements (Panchikarana) of which we have said earlier. But the activities of these five are not ordinarily discernible. Only the aspirants for union with the Ultimate may realize their activities at heart.

Now, Uttamauja is prowess in us. A person having prowess in his or her character never endures anything unjust. He or she would defeat one who commits things unjust, with authority. Now prowess is fighting in favour of the Pandavas.

Purujit is Pratyahara i.e. the sixth step of yogic practice. A yogi has to pass through several steps of which pratyahara is one. He has come to fight on the divine side as yogic practice is necessary to win over the demonic forces.

Then Kuntibhoja. He is another step of yogic practice – asana. It helps fix the goal to achieve. It is the third step of yogic action.

King Shaivya is niyama, the second step of yogic action. Niyama means rule or law which the yogi has to abide by.

Then comes Yudhamanyu. He is the regulation of vital breath which the yogi has to practise diligently.

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O best of the twice-born, let me also

recount to you the leaders of my own

army, those distinguished amongst our-

selves. I shall name them, that you may know them all :

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Yourself and Bhishma and Karna;

Kripa, who is ever victorious in war;

Asvathama, Vikarna, Jayadratha, and Somadatta’s son :

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And many other heroes besides, armed

with many weapons, each well skilled

in battle, and all resolved to lay down

their lives to serve my cause.

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But this army of ours, protected by

Bhishma, is inadequate; and that army

of theirs, protected by Bhima is adequate.

Literally Duryodhana recounts the heroic warriors to Drona saying that ever victorious Drona is on his side as there are Bhishma, Karna, Kripa, Ashvatthama, Vikarna, the son of Somadatta, Jayadratha and a good number of heroes are there to sacrifice their lives for my cause. Yet I think that the army under the command of Bhishma is insufficient before the army commanded by Bhima. I also think that our army is no match for that army and it may be that none of our army will survive.

Listening to Duryodhana, Drona speaks to himself, had that been so, then where is the necessity of this conflict? He muses – the Pandavas are divine and you are demonic in nature. Victory will ever remain elusive to the demonic side. Truth must triumph, for no fault of theirs, they were exiled being duped by you. When Krishna entreated to return their dues, He was ignored by you. I have seen that you all are being melted away in Krishna. I know I too am but to die in this conflict. Yet I am to fight in your favour as I am sided with unrighteousness. A while ago you taunted me mentioning the name of Dhristadyumna. Though I know well that he is the harbinger of my death yet being a Brahmin I could not desist myself from imparting military training when asked for.

Now Karna. We have earlier said he is greed. But he is dutiful as well. To perform duty with zeal is to observe religion. The zeal begets love and immaculacy in activity and absence of this immaculacy is beastly. Immaculate action is a proof of dutifulness and this quality makes Karna a great giver. His zeal makes him so powerful that he became almost immune to death by a single person and it was possible by a combination of six forces viz. (1) that of his mother, (2) that of the earth. (3) that of his Guru, (4) that of Krishna, (5) that of Indra and (6) that of the Brahmin. In absence of these six forces he could not have been killed.

Then comes Kripacharya. He is our imagination. We all imagine what is to be done and what not. Deeds good or bad cannot be done without imagination. So Kripacharya is the military teacher of both the divine and demonic sides.

Who is Ashvatthama? He is the son of the energy of traditional custom (samskara) i.e. Drona. He is said to be immortal. Scriptures say that even after