When we enter into the field of action equipped with wealth of principles and knowledge, many times we run away from doing the right thing in spite of all our abilities. To understand why this happens, we can take the help of the illustration in which we see that when the best archer of the world reaches the battle field with full preparation for the war of Mahabharata, why and how to run away from his duty. gets excited about. We get a vivid description of this in the beginning of the first and second chapters of Shrimad Bhagavad Gita. So let us understand through that described incident why many of us fail in the performance of duty despite all the abilities.
Shri Krishna took Arjuna's chariot as instructed by Arjuna and put it between the armies of both sides so that Arjuna could inspect the armies of both sides and according to his own words, who could see who were there to support Duryodhana. have come. The objective is clear that Arjuna wants to make an objective assessment of the strength of friend and foe before the actual battle begins. Shri Krishna standing up the chariot also instructs it to look, that is, assess. And what does Arjuna calculate? Arjuna sees his relatives and friends in the enemy army. It is a real mental state that we all go through, every day. In principle, we call wrong as wrong but when it comes our turn to eliminate that wrong then we start cutting the throat that such a wrong act, such a crime has been done by my own person, so what should I do now. Taking the guise of our loved ones, we run away from justice, from truth. He makes up all kinds of arguments as Arjuna makes up. Whether it is a crime or a wrong crime or wrong, it does not matter who did it, whether it was done by itself. But our mind, trapped in attachment, gets entangled in the difference between ourselves and the alien. Our theoretical understanding of justice comes to the surface of reality and begins to differentiate on the basis of our own and the alien. And then we start running away by not taking the side of justice, of truth, of religion. As a result, injustice not only increases, our own moral position, our moral force to be in favor of justice also starts weakening.
When we are in a state of indecision out of illusion, we are afraid to start work, so like Arjuna, we also become fearful and depressed. We know that the person in front has done wrong, but they also think that the wrongdoer is my own, then how to punish him. We forget about unrighteousness, injustice, wrong, badness, evil and its ill-effects and about the welfare of the person doing it, that is, that unrighteous, unjust, wrong, virtuous, and evil person whom we consider to be our own. Start thinking. The result is that unrighteousness, badness, evil, wrong all become stronger. And because of indecision, by killing our virtues with our own delusion, we sit down in despair, despair, distress, sorrow, become inactive. Alienation from the principle of behavior breeds despair. We have both good and bad tendencies. Both want to impress us when we accept the challenge. As soon as delusion and delusional attachment dominates us, we move away from the path of truth, goodness. If in fact we are a person of good thinking and fall in the trap of wrong because of attachment, then we get wired mentally i.e. spiritually. It is up to us whether we will support doing wrong only on the basis that it is my own, punishing him will corrupt my religion or fight against wrong.
At the time of every challenge, this question comes in front of us in a formidable form. Due to delusion, even a demerit person does not seem to be our enemy because of his demerits, but because of his relationship with us, starts feeling like our friend or his own relative. So can we forgive a criminal just because whatever the nature of the crime is, since the offender is my own, it should not be opposed. Then all the unrighteousness, crime, demerits, untruths, and vices are over! Now we come back again with a little flashback. Arjuna is holding a bow in his hand and asks Krishna to move his chariot between the two armies so that he can see Duryodhana and his foolish friends. Sri Krishna does this too. It is clear that Arjuna is ready for battle, there is no doubt in his mind, there is no confusion. But as soon as he sees the enemy side, he sees the enemy side not like an army but like a group of relatives. Whenever we fall in delusion, attachment is born, from delusion maya is born, as a result of which there is a realization of oneself and the other. Then why did this not happen to Duryodhana? He was also looking at the Pandava side, but he saw only his enemies in the Pandavas, not his relatives. In fact, this is due to the difference in the level of our qualities and the knowledge gained from it. There are always demonic qualities i.e. anger, arrogance, greed, untruth, violence in Duryodhana. Such a person does not have the tendency to search for truth. That's why even on the battlefield, he is giving instructions to his guru. Why should he who does not wish for truth, worry about the difficulty that comes in the way of truth. If the ignorant is proud of his ignorance, then what is the need of a guide or advisor. Unlike him, Arjuna is brave as well as knowledgeable. He feels that fighting with relatives for the fulfillment of his interests is selfish violence. So he is confused and sees relatives and friends in the army. It is another matter that his knowledge is incomplete. When we move on the path of truth, only then our vices attack us and try to confuse us. The one who is always confused and with the help of demerits, can he ever think again?
If you are about to start some work, at the same time you get confused about that work, then how can be your mental state? If you are about to punish the criminal with enthusiasm, at the same time you know
Arjuna, standing in the middle of the battlefield, finds himself trapped in a similar situation. The opposition does not see him as an enemy. Where he had gone to get back his kingdom after defeating the enemies in the war, holding Gandiv and where he is seeing only relatives and friends as opponents. When relatives and friends start appearing in the criminal, when the bad qualities of the wrong and virtuous person are not seen, their wrongdoing and crime are not seen, but instead relations start showing, then can any of us be objective, can we expect justice from you? can? By looking at the face, on the basis of one's own alienation, on the basis of friendship and enmity, the side of religion, virtue, justice cannot be taken. How can someone's demerit, someone's crime, someone's iniquity, someone's injustice be forgivable just because that person is our friend or family? Then there will be neither religion nor adharma. But Arjuna becomes a victim of this in the battlefield. He sees his relatives and friends in the unrighteous, unjust, criminal. When we do not have a complete understanding of truth, when our knowledge is incomplete, when there is no force of conscience, then such a person is bound to fall into confusion. When we move on the path of unrighteousness, taking pride in imbibing the truth, then our strength, our power starts decreasing, first the mind leaves the brain, then the body also starts to relax. Just now, Arjuna, excited to fight with the Kauravas, had gone out on military inspection when the illusion of his alien came within him. This illusion corrupted his intellect. This is what happens everywhere. As soon as there is an illusion of truth, first of all there is a decline of intelligence and conscience. This creates fear in the mind. This fear is inside oneself and not outside. Arjuna was one of the greatest warriors of his era, but as soon as he becomes delusional about the truth, his power wanes in a moment. Power is in the truth, not in the body. Fearlessness only supports us as long as we stand by the truth. Take any example from daily life, whenever you resort to lies, whenever you support injustice, whenever you support wrongdoing, you find yourself weak inside yourself, mind Only the mind is scared, your self-confidence remains low.
If the one who knows the truth turns away from the truth, then his downfall is even greater than the man who is with untruth from the beginning. What will be the downfall of the one who is with untruth, injustice, adharma, and demerits i.e. demonic powers from the beginning, where will he fall, so what will Duryodhana have fear of ignorance. But one who has always opposed untruth, injustice, unrighteousness, demerits, if he deviates from the truth due to illusion, then he will surely fall, his hands and feet will start trembling, his mouth will dry up, his mind will start going numb. This is what is happening to Arjuna. His Maya, his attachments are eating away at his power. In this situation the person starts behaving like a psychopath. And by telling ignorance to be knowledge, he starts doing contradictory reasoning, that is, he comes down to the argument. He wants to enjoy Bhog and Sannyasa together. The person who has fallen in this situation wants that he should not be considered responsible for doing any work and he should also get to enjoy the fruits of that work. If he does any unrighteousness, injustice, he should not punish him, but he should get the sweet fruit of religion and truth. Wow! One who thinks like this is not degenerate, then what would he be called? Arjun's condition is turning into a psychopath. Whenever one who walks on the path of Dharma, Nyaya, Divine qualities, (virtue) and Truth, in the absence of knowledge in a particular situation, falls in confusion about Truth, Dharma, Nyaya, due to some reason, the conscience and intellect and also the body controlled by them. Distraught with fear. The mental state of a person suffering from attachment deteriorates, he becomes impatient, restless, restless, distraught and becomes powerless. In such a situation, there is no physical strength in him. A person weak from the mind is not able to resist even from the body. This is the reason why in every rivalry and competition, a strategy is made to break the mental strength of the opponent first and it is believed that if you beat the opponent on the mental level, then defeating on the physical level is just a formality. The demonic forces also do the same thing in the fight with the divine qualities (virtues). The demonic guna i.e. evil in the herd attacks the intellect of a person. Illusion, attachment, illusion, anger, despair, ego all these together surround our conscience, the result is that if our virtues weaken, then we become discouraged and behave like a mental patient. Then we begin to reason with our own conscience to justify our position. A mind running away from truth does not accept socially that it is supporting untruth and injustice, but it says this by twisting its logic.
That's what they say. This is also the situation of Arjuna, who is distraught with attachment. Arjuna does not directly accept the temptation to forgive crime, untruth, injustice only on the basis that the guilty are his family and friends, but gives many arguments. He does not have knowledge but he wants to show that he is very knowledgeable. The summary of Arjuna's arguments is that all those with whom to fight are his relatives, friends, who are not right to kill. He also gives the argument that even if he gets the state after losing his relatives, then what will he be able to enjoy in such a state. He feels that if he does not have relatives and friends to share happiness and joy, then what is the greed of winning the kingdom. It is better not to kill them even if they kill Arjuna. Arjun goes so far as to say that even if these relatives are tyrants, but by killing them, his own family will be destroyed, which will not bring happiness. So Arjuna refuses to fight.
Thus Arjuna's argument is being argued and Krishna is not saying anything. If we examine these arguments of Arjuna, then many facts come out in the open. In the eyes of Arjuna, the criminal has more importance than the crime. If the offender belongs to his family, all his blood should be forgiven. Even if the people of their family are tyrants i.e. such people who do unjust violence to others for their selfishness, they should be left just because they belong to their family, their friends, friends, relatives. Thus Arjuna is engaged in supporting a system where justice is given to the victim and not to the victim. If a criminal kills your father and that killer is a relative of a strong man, then he should not be punished. In this way a chain of crime will be created continuously. But a person who is infatuated with relationships brazenly gets to stand in favor of this argument. Arjuna comes from the ruling class which has the right to punish. If the ruler only agrees, then you can guess for yourself what will happen to the subjects. But the mind surrounded by attachment does not understand this injustice and gives it the name of policy. This stream of politics is still there because infatuation is still alive today. Where there is attachment, there will also be the abode of injustice. Such a situation will increase the dominance of incest in the society, increase crime and injustice. We all keep doing this in our own infatuation. They keep ignoring the misdeeds of their relatives and friends according to their own status, their own status. As a result, a corrupt system is created in which fearless criminals are dominated by nepotism and the common people are forced to live at the mercy of these few people. This thinking leads to a highly inequalist society in which all the faults of the powerful are forgiven just because they belong to the people in power. As a result, the rule of all kinds of crime, injustice, untrue demerits is established in the society. Arjuna is teaching to tolerate injustice, injustice and tyranny. When we tolerate injustice, incest, tyranny, we are encouraging them. Tolerance to injustice gives rise to anarchy in the society. Therefore it is necessary that by not tolerating injustice, atrocities, unrighteousness and immorality, they should be actively counteracted so that the rule of policy and system of peace can be established in the society.
Thus Arjuna's argument is being argued and Krishna is not saying anything. If we examine these arguments of Arjuna, then many facts come out in the open. In the eyes of Arjuna, the criminal has more importance than the crime. If the offender belongs to his family, all his blood should be forgiven. Even if the people of their family are tyrants i.e. such people who do unjust violence to others for their selfishness, they should be left just because they belong to their family, their friends, friends, relatives. Thus Arjuna is engaged in supporting a system where justice is given to the victim and not to the victim. If a criminal kills your father and that killer is a relative of a strong man, then he should not be punished. In this way a chain of crime will be created continuously. But a person who is infatuated with relationships brazenly gets to stand in favor of this argument. Arjuna comes from the ruling class which has the right to punish. If the ruler only agrees, then you can guess for yourself what will happen to the subjects. But the mind surrounded by attachment does not understand this injustice and gives it the name of policy. This stream of politics is still there because infatuation is still alive today. Where there is attachment, there will also be the abode of injustice. Such a situation will increase the dominance of incest in the society, increase crime and injustice. We all keep doing this in our own infatuation. They keep ignoring the misdeeds of their relatives and friends according to their own status, their own status. As a result, a corrupt system is created in which fearless criminals are dominated by nepotism and the common people are forced to live at the mercy of these few people. This thinking leads to a highly inequalist society in which all the faults of the powerful are forgiven just because they belong to the people in power. As a result, the rule of all kinds of crime, injustice, untrue demerits is established in the society. Arjuna is teaching to tolerate injustice, injustice and tyranny. When we tolerate injustice, incest, tyranny, we are encouraging them. Tolerance to injustice gives rise to anarchy in the society. Therefore it is necessary that by not tolerating injustice, atrocities, unrighteousness and immorality, they should be actively counteracted so that the rule of policy and system of peace can be established in the society.
If we give an argument, we want that the person in front should support our argument, if not by speaking then rightly by our gesture. But what do we do when the other person doesn't respond at all? If we are a little educated, have a little experience, then we start proving ourselves to be very knowledgeable and seem to reason on logic, even if our reasoning may be irrational. We compensate for less knowledge by speaking more, some higher By speaking in a voice, some try to accomplish that by speaking in figurative language. This is exactly what is happening in Kurukshetra. Arjuna is constantly being argued on logic. Now understand what he can reason with. There is delusion in the mind, there is attachment for tyrannical, unrighteous, incestuous, unjust relatives, there is attachment for their lives, there is a desire to enjoy the kingdom along with relatives in your own mind, then think what Arjuna must be reasoning.
He is saying only what a person lying in this state will do. He continues his chain of arguments by saying that the death of relatives will destroy his clan, and he will incur the sin of destruction of the clan. Fighting with friends will have to kill friends. With the destruction of the clan, the religion of the clan will end and sin will dominate the entire family. Arjuna believes that even if the relatives are trespassers, they must be protected so that the family.
Arjuna believes that the destruction of Kuldharma and consequently the destruction of Sanatan Dharma leads to the spread of sin. He considers it unrighteous to punish the unrighteous, incestuous, tyrannical, tyrant and he fears the destruction of Sanatan Dharma due to their destruction. He fears that being punished for the tyrant will spread sin! After all, why is Arjuna, educated, dixit, virtuous, heroic, ready to do such a quirk. Actually the war is inside all of us, it is also inside Arjun. He is brave by nature, so even the combined power of the enemy party could not shake his heroic bravery. We see that Arjuna is not at all afraid of the strength of his opponents. But in the struggle of good and bad going on inside the mind, he seems to be losing. Losers are defeated by the mind, victories are won by the mind. It is because of the mind that he is getting weak. The evil inside him outweighs the good in him. We all have divine qualities (virtue) and demonic qualities (demerits). Maya, attachment, anger, untruth, greed, lust, violence, desire, indulgence, fear etc. are demonic qualities whereas truth, non-violence, love, harmony, fearlessness, mercy, forgiveness, renunciation of desire etc. are divine qualities. When the vices overwhelm the virtues, then our ability to take the right decision, to see the truth and understand the truth, we get scared and take the path of incest, tyranny, for self-defense, and the reasoning arising out of this demerit. They make the mistake of understanding knowledge. Exactly the same is happening with Arjuna. That's why he considers religion to be a family tradition and considering this family tradition as eternal religion going on from eternity, he becomes an escapist in its defense. The brave Arjuna, whom the entire Kaurava army together could not scare, the bravery of the same heroic Arjuna gets shattered by his delusion, attachment and ignorance. So much so that even his main weapon is not able to rise from him, with which he had crushed the heroes of the entire land of India. Arjuna has become helpless like this by getting confused. This is the condition of every person who may have a lot of knowledge, but if he gets a handful of illusions and delusion, then all the knowledge remains as a material. The defeat of life lies in the victory of demonic forces in the battle of the mind.
It is to be noted that the character of Arjuna is different from that of Duryodhana. Duryodhana has no knowledge, he has only ego. He is not even aware of right and wrong, so he is unable to reason and goes straight to war. Arjuna, on the other hand, knows what he should do or not, so when confusion prevails over him, he resorts to logic to reach the conclusion of not fighting. Yes, his arguments are absurd and dangerous because the argument that instead of eliminating unrighteousness, incest, tyranny, injustice, untruth, the argument should be made to protect them is very dangerous and anti-social, because in the result only unrighteousness and injustice will win, will it not? . In order to accept the truth, one who has neither the courage nor the knowledge will find some new argument in support of the untruth. For this reason, Arjuna now gives a new language to his argument that due to the killing of countless people in the war, the character of women in the society will fall, due to which the varnas will be born. This will lead to the disappearance of the family tradition, the end of Pindottak Kriya, the ancestors will be angry, and as a result, Sanatan Dharma and caste religion will be destroyed. Arjuna's arguments prima facie seem quite correct. Arjun seems to be a staunch opponent of violence. Arjuna argues that any change in the family tradition corrupts religion. The clan itself is the protector and carrier of Dharma. According to his arguments, if there are wicked, tyrants in the family, then the tradition of the clan, that is, the Kuldharma i.e. Sanatan Dharma, is not harmed, but the loss comes when such evil, immoral people will end because by this the women of the clan become corrupt and a The children of the women of a caste are born from the men of another caste, which are called varna sankars, in which there is no tradition of any clan. Isn't this a strange argument! Similarly Arjuna also supports the birth based caste system and clearly comes out in support of things like birth based caste system, chastity of women. His understanding is that if the family was corrupt, the children would also be corrupt, due to which the fame accumulated by the ancestors would be corrupted. In the eyes of Arjuna, the system of caste and varna ends due to the physical corruption of women, whereas the total corruption does not happen due to men being tyrannical, incestuous, unjust. It is clearly visible that Arjuna is intent on misbehaving. In his non-violence, there is concern for the oppressor and the unrighteous, but there is no concern about the protection of religion and ethics. He is repeatedly citing the corruption of religion, but his religion is strange, in which religion seems to be in danger due to the destruction of the unrighteous, the tradition of the clan seems to be destroyed, but what would be appropriate to do for the end of adharma, incest There is no argument about what needs to be done so that the domination of demonic forces ends from the society. Time and again he has the argument of purity of woman and purity of caste. Thus in his non-violence there is no way of counteracting the violence of the wicked, but his argument is the advocacy of surrender before him.
Similarly, Arjuna's eyes are not on the larger welfare of the greater society, but he finds the protection of the clan more important than the protection of the society. This is the condition of every person who, under selfishness, thinks only about the welfare of himself and his family, even if the society has to suffer at the cost of the family. One is that he is intelligent, second that despite being intelligent, in spite of the greed of the kingdom and the greed for happiness, they have started to kill their own relatives and friends, and in the end, being intelligent of the third and last, due to these greed many people. going to commit a great sin. Now let's see what Arjun feels wrong. He feels that in the war, both the Kauravas and the Pandavas have come to fight just to grab the throne. The goal of war, wealth and happiness seems to him only, the objectives of Kaurava side and Pandava side seem to be the same. Surely this is a fallacy. When we are not able to differentiate between good and evil inside ourselves, then it is certain that we have become delusional and forget to understand the difference between right and wrong, justice and injustice due to the effect of illusion. When any man is in this state, even if he is Arjuna, he does not know what is his responsibility, what is his own role, what he has to do and what not to do. Then such a person gets down on stupidity. But why should someone consider himself a fool, so he goes on calling himself wise. Every day we see in our society that people do such stupid things. When we do not understand the merits and demerits inside you, then surely we will behave in the same way. Before understanding sin and virtue, it is necessary to keep in mind the intention behind the action. A woman was abducted by Ravana, a woman was also done by Arjuna himself, and a woman was also done by Shri Krishna. Now if we only talk about abduction of women, then the fault of all three will be same. But if we consider the situation behind these actions of all three, then you will find different situations. To understand this, it is necessary to understand the good and the bad. War or any other work may be necessary as well as non-essential. But it is a matter of understanding that we actually do that particular action after getting inspired by which quality or demerit. It is difficult for anyone to accept the reasons why Arjuna has called his war wrong and sinful. As Arjuna's main arguments are 1. The protection of the clan is essential. 2. To protect the family, even eighty-two members of the total should not be harmed. 3. Due to the destruction of the family, the woman becomes physically contaminated, due to which the hybrids are born. 4. Varnasankaras are caused by the destruction of the clan 5. This breaks the caste system. 6. The destruction of the clan leads to the destruction of the religion of the clan. 7. Kuldharma is Sanatan Dharma, and for this reason Sanatan Dharma will be destroyed by war. Now Arjuna declares himself intelligent by giving such a baseless argument against war.
This thinking may be dangerous for both the society and the individual, but when the intellect corrupted by illusion is unable to solve the problem, then the person pretends to give an example of self-sacrifice to hide his inability. The damage that such a person inflicts on the society with his failure, his illusion is so big that it is difficult to even assess it. Arjuna now has nothing meaningful to say so that he talks of self-sacrifice or more precisely, suicide so that Sri Krishna still melts away and saves him from being the greatest criminal in human history. Everywhere, people They try to cover up stupidity by giving the name of knowledge and incest in the name of religion and the behavior of a very ignorant and arrogant person is an example of Arjuna's behavior. When all the arguments of the confused and ignorant do not work, then three arguments are left in the end, one is to choose the path of unrighteousness under the guise of religion, to protect the incest under the guise of ideal and finally to become self-suicidal in the name of non-violence. Arjun has tried the first two arguments, then like a child who starts banging his head on the floor when he does not get the toy of his choice, now Arjun gets down on the same action. Till now he was refusing to fight with Duryodhana by calling for religion. Now going a step ahead, pretending to be the epitome of non-violence, says that even if the people of the Kaurava side kill that unarmed Arjuna, Arjuna will still believe that it is more beneficial than war. We all have a desire to win. This episode is about war, but in every episode we want to win. But when we get into the real karmic field to win, we realize that this expected and intended victory requires some skill apart from technical know-how. If you do not have that skill, then you will not be able to achieve success even with all the technical know-how. Maybe you have all the technical information to achieve a goal, but the mental and spiritual skills needed, the courage and understanding required are not there, let alone winning and achieving the goal, you have not even started that work. be able to When you can't do that then you have to erase your shyness. You have to show that your technical qualities are perfect, you do not lack any mental skills, but you want to sacrifice all this for the service of humanity, you think it proper to give up work and choose death. In a war situation or a war-like situation, you call it non-violence. You want to show that you don't want to shed anyone's blood because it is against your religion, against humanity, so you want to give your life and try to stop the war and become immortal. Note that in the whole episode so far, Arjuna does not seem intimidated by the power of the enemy side. If he is afraid then because of his wrong understanding of religion. When we do not understand right and wrong, when our evil overwhelms our good, then our conscience starts getting destroyed. In such a situation we do not understand how justice, dharma, truth and non-violence are different from injustice, adharma, untruth and violence. So the misguided mind becomes weak, self-confidence is eroded, and the mind starts making unreasonable decisions by getting upset and distraught. The war of Mahabharata is external, much later, mental and spiritual from long ago. The one who wins this battle on the level of mind and soul will also win the outer field. For the attainment of any goal, technical knowledge is necessary according to that goal, but that technical knowledge will give results only when the spiritual force is strong and the spiritual force will be strong only when your divine qualities are in excellent condition inside you.
Arjuna, exhausted without fighting in the field, lays down his arms in mourning. You haven't even started your duty yet and have gone from losers to losers. That's what happens. There are many occasions in life when you have to do something, but when you are about to leave for that work, only then you have doubts about that work, you do not understand whether to do that work or not. You cannot decide what your duty is. You start missing out on your role. The mind gets disturbed, gets upset. You had gone out telling everyone that I am going on such a task and you got caught in your own mental and spiritual conflict. Now you can't decide what to do. Then you feel that this work will not happen to you. But how will you face this situation because you had gone that you will do this work. Then you resort to lies, arguments full of lies. As a result, you start falling apart. Why does this happen after all? It is clear that either you do not have the ability, just your enthusiasm is without skill. Or there is power, there is also the ability to perform work, but the spiritual skills or qualities that one should have to do that work are not there. There are always two kinds of tendencies in every human being, good (divine) and bad (demonic). And they never remain in a state of rest. Always fighting with each other. A Mahabharata is always going on in your heart among them. When the evil tendencies get stronger, the illusion intensifies, the magnificence of attachment increases. As a result, the intellect and conscience begin to decline and the ability to make decisions according to righteousness, justice, virtue, and truth is lost. Then there are only demonic decisions. As a result the man starts getting tired of the mind. After all, Arjuna is the best warrior of his time. There is no other equal to his skill. Once he alone defeated the entire Kaurava army in the battle of Virata. Now that he has expressed his desire to fight against the Kauravas by standing on the battlefield against the Kauravas with his huge army and Shri Krishna, suddenly the family falls in love and then starts arguing against the war. But he could not get the support of Shri Krishna towards his misdeeds. So he gets tired of the burden of his demonic tendencies. Whatever arguments he gives, he himself is not satisfied with them. As a result, he drowns in grief and leaves his arms and sits down. Whenever a person's demonic powers are strong, a person becomes mortified by losing his own goodness and losing himself to himself. You see only Arjun, whom no one could ever defeat in the war, today he is running away from the war fearing the imagined consequences of fighting without fighting against his evil. Whenever you have confusion about the purpose of your duty, you cannot fulfill the duty. This is an irrefutable truth that is universal. Where you fall in the trap of the consequences of your duty, you will not be able to live in fear of the possible consequences. The purpose of the war is not clear to Arjuna and the result is being worried. The result is a defeat without a fight. "The defeats of the mind are the victories of the mind, why are you afraid of making effort." Even the most knowledgeable of any subject, a great scholar, a very successful person from a professional point of view also falters in life. You suddenly find yourself in some big trouble in your family, student or professional life. Why does it happen that even a very knowledgeable person does not understand what he has to do? And others understand your broken spirit? Arjuna has no match in the art of warfare. He has also defeated great warriors in the past. Everyone considers the iron of his archery. He has also had many bad experiences in life and has earned a lot of name on the strength of his knowledge, on the strength of his power, but gets staggered in the long awaited war in which he has a lot to do. And staggering is also such that his pathetic condition is well known, just like we are sitting with our faces hanging and everyone understands that we are surprised and upset, we are not able to understand what to do after all. Arjuna's condition in war is by seeing opponents and those who came to fight for his side, whom he does not see as enemies or friends, whom he does not see as defenders of Dharma and Adharma, but as relatives, teachers and friends. sees. Arjun's lack is not lack of professional knowledge i.e. fighting skills in his case, he is perfect in that task but his lack of understanding of right, wrong, good, bad, dharma, adharma, justice and injustice. His shortcoming is the dominance of his evil over his good i.e. illusion, delusion, untruth etc. The same is the case with every person who allows his evil to dominate himself. At that time your professional efficiency remains grounded.
Such a disturbed mind, whether it belongs to a psychopath. Despite all the power, the work is not being done due to the pain of the mind. In such a state, who can be a guru, who can become a guide? The one who destroys such evil spirit. Shri Krishna had killed a demon named Madhu, so he was called Madhusudan. The person who kills this illusory demon inside you must have the ability of Madhusudan, that is, it is necessary to have the power and understanding to destroy your wrong thoughts. Not everyone can even put an end to this mood of ours. So all of us, irrespective of the age group we are in, whatever our background, we all should not lose our ability to understand right and wrong by being influenced by them while assessing our external circumstances. Our mind considers that truth as what we have been seeing and hearing since childhood. We do not accept to listen to the outside talk from the policy and ethics that we have learned, no matter how knowledgeable the person who explains it is. The respect of the elders and the guru is not wrong in any way, so at one time it seems that Arjun is rightly saying that how he should fight well with the grandfather and the guru. But it is to be noted that Pitamah and Guru are the same positions which are held by a person at a particular time. If at some other time or circumstance the same person is in another role, does he/she deserve the honor of this position? And our own position or status i.e. status at that particular time or situation is the same as before? In the lineage, Bhishma is the grandfather of Arjuna, in the guru-shishya tradition, Drona is also his guru, but when Bhishma-Drona came with an army taking one side and Arjuna took another side and came to the other army and the objectives of both sides If the values are different, is it possible to determine the present truth according to the old relations? In every situation our role changes. Bhishma and Drona have taken the side of adharma, untruth, incest, injustice. They have decided their role that they will oppose the Pandavas' request for truth, justice in support of Duryodhana's incest, so can Arjuna, standing on the side of truth and justice, have the freedom to follow his own truth and justice. Worship Bhishma and Drona only because they are Pitamah, they are Guru? Why is Arjuna not understanding so much? This confusion in life distracts us from the truth of the situation. And we end up with the wrong without knowing it. The amount of ego is highest in the knowledge born out of illusion. In this fog of ego, truth is not understood and we are not ready to give up our stereotypes. Because of the same stereotype, we do not understand that our expansion is not limited to family and family institutions and beliefs. Fundamentals are not determined by relationships, but by our insistence on truth. Truth is not determined by blood relations, truth is not determined by relations of friendship and respect. Truth is eternal, it is up to us where we decide to go. We have to decide whether the equal of a rapist's relative is necessary or whether the truth is standing in the side of the victim. It is our decision that decides whether there will be peace in the society in future or there will be unrest, malpractice or good conduct. If we come out of illusion and ego and devote ourselves to virtue, truth, justice, then we may also have to stand against those people who are dear to us but stand with untruth and injustice, incest. It is our responsibility to decide whether we will give more importance to individual and personal relationship or that truth which will help in establishing justice in the society. They are able to decide only when we come out of confusion and take a decision. Be it family, friendship, social or business relationships, two sides meet everywhere. Now in those circumstances it is our responsibility to decide which side we go for. If out of petty selfishness we support the wrong, then eventually ourselves also become the victim of the same wrong. If we support the right, then after a few moments of upheaval, we also take advantage of the social progress that comes from supporting our truth. But first, remove yourself from the ego created by illusion and illusion, break the web of illusion and illusion.
Whenever we are inclined to do any work, then the purpose of doing that work is very important to be clear on our mind, otherwise we become victims of various types of doubts. If the purpose of doing our work is personal and short-term self-interest, then the result of the work is something else and if the purpose of the same work is the larger social interest then the result is completely different. Along with this, the nature of our purpose also changes the enthusiasm and manner of doing our work. Why is Arjuna standing in battle? Is this fact clear to Arjuna? If Arjuna's aim is to enjoy the pleasures of the kingdom and royalty, then it becomes another matter and if Arjuna's aim is to oppose injustice, incest, tyranny, untruth, then it is another matter. Looking at Arjuna's reasoning, it is known that he feels that he has come in the war only for the pleasure and enjoyment of the royal palace and the royal palace. If these are the motives, then Arjuna argues that it is better to earn a living by begging than to take the throne by killing great gurus like Bhishma and Drona. But is the Kurukshetra field merely a punishment for accounting for mutual animosity? What is the purpose of such a great war? This question is in front of all of us at every moment in life. Why are we doing something? Why are we studying, why we are doing job business, are we considering personal success while doing job or business or studies as the measure of success, failure of our life or are we also aware of the aim etc. etc. For all these purposes our conduct is being tested every moment. This question arises in every small and big activity. If personal gain is everything in our view, the whole purpose of life, then our conduct towards the purpose becomes different and if the aim is greater as justice, morality, truth then conduct is different. The importance of a work is determined by its purpose. Arjuna is confused about his purpose, we all are also confused about the purpose of our life most of the time. Kauravas are giving more importance to personal selfishness in their aim whereas till the start of the war, justice and truth were more important to the Pandavas than the state. From this point of view, the one who is on the Kaurava side stands for the protection of injustice and untruth, then it becomes secondary as to who is the guru and who is the grandfather. He is the protector of all untruths. In such a situation, if Arjuna has to protect truth and justice, then he will have to fight Bhishma and Drona also. Bhishma and Drona are not in the role of Guru or Pitamah. They are in the role of protector of injustice and untruth. The fight is not with Bhishma or Drona, it is with their instinct and purpose. It is also important in our life with whom we stand with demonic tendencies or with divine tendencies. When we become aware of this, then we are able to take the right decision. Otherwise, we too are in the same condition as Arjuna caught in illusion, an impotent and petty person wrapped in illusion! Only the acceptance of the situation shows the path of truth. We don't know the truth until we catch our lies. We walk you on the right path when we know the other way is wrong. But just before reaching this state, there is this conflict in us that we do not know which path is right. Arjuna seems tired now by giving all kinds of arguments. When the confusion arising in the mind dominates your ability and your technical knowledge, then you are not able to take decisions according to your ability or knowledge, but take decisions according to illusions and attachments and get stuck in a state of indecision. Confusion leads to anxiety about the outcome of the action. As soon as you become aware of the result, our efficiency starts falling. When you come in this state of mind that what will be the result of your work, whether it will be good or bad, then you start hesitant to do that work. Concerns about the result always take a toll on your knowledge and skills. As a result, we become inactive. Action is replaced by sorcery. This is the situation from where we can choose between two paths, erase the illusion for ever and forever and adopt it forever.
Arjuna now clearly seems to be reaching this peak of mental conflict. He clearly admits that he is in a state of uncertainty and indecision, he is not able to understand which path is right to fight or not. Till now he was only opposed to war. Now he is admitting that he doesn't know whether it is right to fight or not, because the outcome is uncertain and killing is those without whom (ie Bhishma and Drona) he doesn't even want to live. It is clear from this that --- Arjun is more concerned about the outcome of the war than the war and wants to fix his duties according to that possible outcome, -- he is understanding the purpose of war, the attainment of the kingdom and pleasures, - It is wrong in his eyes to kill the brothers for the sake of pleasure, enjoyment and royalty, ----- Thus there are all kinds of misconceptions in his mind about the war. Now if you review the events happening in your life, you will find that we spend most of our life in hustle and bustle like Arjuna. Friends, knowing the misdeeds of the relative, they close their eyes, do not oppose them, when the time comes for the discharge of duty, sit with the scales of profit and loss and forget what is right and wrong for us to do. . Like Arjuna, we all continue to remain delusional and remain for the rest of our lives. But the path of change opens up when we have the acknowledgment of the illusions that come. When we realize that we are living in an illusion and due to this illusion we are not able to take the right decision, then the desire to know the truth arises in us and then we annoy the person who removes our illusion. Please show us the right path. . But when do we come to this situation? This situation comes when we feel that our knowledge is incomplete, when we think that we have capability but because of our ignorance we are not able to do our duty according to our ability, when we feel that There is a mismatch between our conduct and our nature. That is, when we become aware of our ignorance, our illusions, we have attachment for knowledge, truth, religion, not before that. Take family, society, student life, business, any field, we are aware of our duty only when we think that what we can be, what we can do, in reality we are not. Can't get it, can't do it. In such a situation, we want to take shelter of some knowledgeable, experienced person. This yearning opens the way to the right path.
If the question is in front, then there is always a yearning for the answer. It is very important for every thinker, who cares about good and bad, to know what is good that he has to do. Every thinking person wants to avoid doing bad or wrong work and that is why whenever he has to do any work, he first thinks whether that work should be done or not, the question naturally arises in his mind that what he should do. Somewhere that work has to be done, it is not wrong. So he kind of reasoned before himself about that action. If he got satisfactory answer from within himself then that is fine, he proceeds accordingly, but if he is not satisfied with his own answer then he seeks someone else, asks him for directions. This process takes place in the mind of the one who cares about right and wrong. A professional killer, while committing a murder by taking a betel nut, does not care about the right or wrong of the murder. In the same way, a student who does not have knowledge of the subject does not get distracted by the question of that subject because he has not studied, then which answer will be right, which is wrong, what does he know, so only the one who understands the answer. writes in. An aware businessman or farmer examines his every step and then moves forward. When you have to formulate a critical policy, you look for a knowledgeable, knowledgeable expert who has theoretical and applied knowledge of the subject. What is the problem for Duryodhana now? He knows only one thing that the kingdom is to be usurped by deceit and if this is not done, then it is to be usurped by killing, but Arjuna is more worried than the royal palace, the method by which he can get the kingdom or to save it. Has come to the battlefield wearing weapons, is that method justified, is religion compatible, is in accordance with the truth or not. For him, the means (MEANS) is more important than the end. According to him, if the means is wrong then the end is also wrong. So he is concerned about the sanctity of the instrument, so he first argues with himself, and after listening to Sri Krishna, so that Sri Krishna can support his view. Every person wants that people should accept his own arguments as correct. So every person keeps his arguments in front of friends etc. But Arjun is not able to satisfy himself with all his arguments. He is not able to satisfy himself with his own arguments, the biggest proof of this is that even after using all his arguments, he is not able to find peace, he is worried in the same way as he was at the time of questioning in the beginning. We do the same thing at home, family, society, workplace, we do it the same way. When we are satisfied with our arguments, right or wrong, then where do we care when making decisions. But when we worry about the importance and purity of the means over the end, we want to keep our judgments clean, honest, and righteous. The result of this thinking is that there is a matter of not getting happiness from getting the royal palace, even the kingdom of heaven, in the mind of Arjuna. If the goal was to achieve royalty, if the goal was to achieve happiness, then there would be no doubt in the mind of Arjuna, as Duryodhana does not. But being a thoughtful person, Arjuna feels that when the royal palace is achieved by wrong means, then from where will the mind get peace. And what will be achieved only by achieving the goal which peace cannot be achieved. What will he get from any thing which cannot give peace, and why should he do the work which does not give peace. Arjun is not able to decide whether what he is saying is true or not. So his restlessness remains the same. He is feeling defeated by his own arguments, that is why his senses are becoming inactive, that is, his senses are not working and he is suffering from indecision. Incomplete knowledge is desperate to be complete, he is looking for a guru who can give completeness to his incomplete knowledge.
Every sensible person should be aware of his ignorance. If we consider ourselves to be wise, then it is our first duty that we should also have the knowledge of where is the limit of our knowledge and when will we need a guru. We should know whether we are going to do what we are going to do, whether the correctness and correctness of that means is proved or not. If you do not know, then it is not evil to go to someone's shelter to know. You have to go, otherwise there will be a possibility of taking wrong decisions. The goal is the truth from which we get inner peace. Wealth and wealth do not give peace. They cannot be an essential condition of peace if the way to attain them is through untruth and unrighteousness. You see yourself, test in your life, in other parts of the society whether you or someone else is getting peace due to wrongly acquired property, honor, position, title, degree etc. This is not a theoretical or paper truth, but a ground reality. See yourself in practice.