The narration is in response to a crestfallen King Dhritarashtra’s ‘mistimed’ lament that sufficient efforts had not gone into avoiding the war. Mistimed because, he should have raised this concern ‘before’ the war, not after he started sensing his defeat! Contrasting to this, Arjun as an extremely concerned kshatriya warrior questions the very need to proceed with the war, even moments before the fight, that too after the war conchshells were blown. Arjuna expressed his observations in the form of a dilemma rooted in dharmic pulls between his kula-dharma (responsibilities associated with his own family as well as the families of soldiers assembled to fight) on the one hand and his kshatriya-dharma (warrior duty) on the other hand. Following the latter seemed to involve destroying the former and with it the whole social fabric (Gita 1.28-46).

Desiring to abstain from any such irresponsible behaviour, Arjuna expresses his decision of not fighting. One can imagine Arjuna hinting to the herculean efforts Krishna had put to protect his Yadu kula (clan) from invaders such as Jarasandha and Kalyavana by reclaiming land from the sea to create the forted city Dwarka. Why shouldn’t Arjuna take inspiration from such commendable acts of Krishna, his close friend, philosopher and guide to avoid the impending ghastly war altogether? After all, he and his brothers had spent a significant portion of their lives in the forests and could easily go back to a very simple life in the forest (including the possibility of life as beggars), leaving Hastinapura to Duryodhana and his brothers.

In his very first opening word in the Gita, ‘dharma-kṣetre’, Dhritarashtra apprehends the context of dharma that Krishna would provide in subsequent chapters, to help Arjuna assess and address his apparent dilemma.  In fact, while empathizing with Arjuna’s concerns that were rooted in a sense of responsibility, Krishna minces no words in condemning Arjuna’s decision to not fight and instead retreat from the war. The dharma point of view is that decisions are not destinations, but rather that they be viewed as significant milestones in life’s journey! Such temptation to abdicate is a weakness – the result of a blurred focus, guised as compassion for the evil-doer (ātatāyi in Gita 1.36).

This temptation is itself a result of a weak succumbing of the Good to Evil at crucial moments requiring wise action, guided with knowledge and inspired by devotion.  The good, though fewer in numbers are well-kept together by their sense of responsibility and duty, while in complete acknowledgement of the Divine Himself. The Pandavas were grounded in a sense of responsibility, patiently withstood insults and hardships (instrumented by Duryodhana and his associates) for several years and did everything possible to avert the war. The post-war observations of Pitamaha Bhishma in the Mahabharatha, Santi Parva as well as in the Srimad Bhagavatam Canto 1, chapter 9 very well complement the pre-war observations of Arjuna and Krishna’s enlightening words in the Gita. Bhishma, lying on a bed of arrows, and while preparing to leave his body, summarizes the testing times that the Pandavas had to continuously undergo:

Oh, my dear son Yudhishthir, what terrible sufferings and injustices you good souls have suffered, even though you are dharma putra personified. Only because you were protected by the Brahmins, dharma and the Supreme Lord himself did you manage to survive. The many miseries endured by your mother and my daughter-in-law Kunti are especially lamentable. Upon the great King Pandu’s death, she became a widow with many children, thus suffering. Later, she suffered more due to your sufferings. In my opinion, this is all due to inevitable time, under whose control everyone in every planet is carried, just as the clouds are carried by the wind.

As the Pandavas and several great sages assembled there listened respectfully, Bhishma continued:

O Yudhishthir, best among the Bharatas, I therefore maintain that all this destruction is within the Supreme Lord’s plan. Accepting His inconceivable will, you must follow it. You are now the appointed administrative head and thus you should take care of those subjects who have been rendered helpless.

Thus, as pointed out by Bhishma Pitamaha, like seeds, the Good must persist during times of scarce water and dry clouds and be determined to germinate and grow when blessed with rain-bearing clouds!

What characterizes the Evil is that it is ill-assorted, directionless, motiveless, and is not destined to be firmly united. Take the example of Duryodhana, whose anxiety-ridden moves are described in verses 1-11. While he diplomatically tries to make everyone feel wanted and respected, one cannot escape noticing inconsistencies in his behavior. bhīṣmam evābhirakṣantu, bhavantaḥ sarva eva hi (Gita 1.11): Duryodhana wanted everyone to provide their complete support to Bhishma! If this was the level of his faith in Bhishma (who had already vowed not to kill any of the 5 Pandavas, in contrast with Bhimasen who had vowed to kill all the 100 Kauravas), why had he not paid heed to a single advice that Bhishma had provided until then? The effect of the sounds of conchshells (announcing the commencement of the war) on Duryodhana and his aides is also graphically described: sa ghoṣo dhārtarāṣṭrāṇāṁ, hṛdayāni vyadārayat…(Gita 1.19). The blowing of Pandavas’ conch shells shattered the hearts of the Kurus. On the other hand, when they Kurus blew their conch, the experience was chaotic, exposing their internal conflicts. They all stood there only as individuals, lacking belief in any collective cause. Theirs was the story of Evil, which strived to win and retain ascendency by deceit and falsehood, by pressuring the gullible, by blackmail, by flattery, by trickery and inflated bravery and bragging.

The existence of a healthy society is contingent upon the facilitation and experience of interdependence. Trouble upon one’s neighbor today only means that trouble is around the corner for oneself. Being aware of connections allows us to be cooperative. Arjuna knew his responsibility as a member of the society and was, therefore, concerned about the danger that was immediately impending upon the relatives and descendants of those assembled on the battlefield. What he missed, however, was the much larger and longer picture that Krishna eventually helped him appreciate.

Ignorance of our interdependence and meticulously cultivated selfishness makes us eventually insecure and anxious, as we observe with Duryodhana. In this context, it might be relevant to recall a story that originates in strained relationships in a society of frogs. The leader frog wanted to get rid of inconvenience by making friendship with a snake. Grabbing this opportunity, a hungry snake kept devouring the frogs, one at a time. Each frog observed its neighbor being devoured but convinced itself of its safety: “I can’t be next, it must be one of the others,” to only find itself in the mouth of the snake the very next moment. Eventually, every frog met with this same fate.

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Gita is about vyavaharasastra (how to live practically) with adhytama (spirituality) in that vyavahara (practicality). Therefore, Sri Krishna does not condemn any work, including the work of a warrior who may be on the verge of a surgical strike. Terrorists know only how to kill, but warriors know how to save lives. As we have seen, armies are always deployed to rescue people from dangerous situations. A soldier experiences utility in destroying or building and saving or striking.

Gita teaches us to see divinity everywhere. Arjuna was trying to find peace beyond war because that is how he understood life. However, he failed to recognize that war is a constant. There is always an inevitable external war for dharmic governance, and similarly, an internal war of conflicting tribulations within oneself. Action engages one externally and thinking of God engages one internally.

Gita teaches us to renounce things internally (anasakti) rather than abandoning things in themselves (tyaga). tyaga is superfluous and artificial because we have the body, which is the greatest cause of attachment. Therefore, Sri Krishna teaches us that the body can cause bondage or it can be the medium to take us beyond bondage. It is the tool for karma yoga (divinity with action).

Gita does not impose or oblige us to follow any dogma; rather it inspires with dynamic logical concepts to take responsibility for our growth and progress.

Gita empowers us to become the master of our situations; the commander against fighting our limitations with the support and wisdom given by Guru and the blessings which continuously flow from within through the presence of paramatma – who is the silent witness to our activities. paramatma does not fight for us, but He guides from within; just like Sri Krishna and Arjuna. Sri Krishna did not fight for him; however, He did observe the fighting and confer continuous guidance.

Gita is not a book of law; Gita is a seed bank of the most potential seeds of the external principals of life. Every individual according to who they are, have to take the right seeds and cultivate them. Providing the seeds is Gita’s job and Krishna’s kindness. Planting, growing and harvesting are the responsibility of the living entities. While Gita’s principles are eternal and universal, the application is very personal and contextual.

Gita teaches us to be in complete harmony amongst all kinds of so called conflicts. In fact, Sri Krishna begins his teaching by making it very clear to Arjuna that even He does not interfere in the affairs of the material nature. Instead, He teaches him to transcend the conflict rather than artificially escape it. 

Gita’s final opinion is declared via the mouth of a chariot driver, Sanjay. As Sanjaya narrates the entire happenings of the battlefield to the blind king and most important stakeholder of the war, Dhristarasthra, he says, “Wherever there is Sri Krishna (the visionary) and Arjuna (the doer), there is certainly victory, prosperity, morality, determination, and peace.”

This is the yoga of success; when the jiva cooperates with God to be eternally satisfied. This is the real yoga of life. Let us invite Sri Krishna to be the driver of our thoughts and intelligence. And let us act based on that direction. This is the best way to experience Gita.

Jai Gita Jayanti!

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When India was overrun by invaders, the unaffected people refused to stand up and fight for the oppressed fellow human beings. Since they were not being attacked, their logic was ‘why create enmity’. This foolish logic of being ‘the neutral party’ suited the invaders who killed, both, their enemies and ‘the neutral party’!  Be it modern, medieval or Vedic society, history is replete with examples of neutrality being the cause of a greater violence.

Victim of Neutrality

Bhishma, the Kuru grandsire, was always neutral towards his grandchildren (Pandavas and Kauravas), but invariably ended up supporting the evil Kauravas. To cite two instances:

• Duryodhana had attempted to burn the Pandavas, who eventually escaped with the help of Vidura. When they returned to claim their rightful position, Duryodhana had already been installed as the Prince of Hastinapura. Should Duryodhan be asked to step down and hand over the kingdom back to Yudhishthira or let him continue, was the dilemma facing Bhishma. Rather than punishing Duryodhana for attempting to murder the Pandavas, Bhishma took the easy way out and carved the kingdom into two!
• This same neutrality prevented Bhishma from protesting when the Kauravas attempted to disrobe Draupadi in the royal court. The attitude of the grandsire encouraged the Kauravas to behave arrogantly and viciously. Bhishma maintained neutrality at the cost of dharma and justice and this culminated in him fighting alongside the wrongdoers, Kauravas, in the battle of Kurukshetra.

Krishna’s dealing with Neutrality

Balarama, Krishna’s brother was another prominent figure who ‘resolved to be neutral’ at a crucial juncture in life.  His sympathies lay with Duryodhana so he decided to remain neutral and set out on a pilgrimage before the battle. He returned on the last day of the battle and witnessed the fight between Bhima and Duryodhana – a fight that would decide their own fate and the future of Hastinapura.  When Bhima struck Duryodhana below the belt, apparently breaking one of the rules of mace fighting, Krishna prevented Balarama from striking Bhima, by reminding him of his ‘resolve to be neutral’. Here too, Balarama’s neutrality almost supported the wrongdoer!

Even though he decided not to take up arms during the battle, Krishna was never neutral – he sided with dharma, represented by the Pandavas. He knew, being neutral in situations of injustice, is taking sides of the oppressor.

Life challenges each one of us to take a stand in life. Being indecisive or (even worse) ambiguous never helped anyone, because situations ultimately force one to take a stand.  It would be in our best interest to be guided by dharma when making decisions.  Wouldn’t you rather be Abhimanyu who perished attempting to uphold dharma rather than Bhishma who also perished, but supporting the wrong people/cause or worse yet perish because you did not take a stand and preferred to stay neutral at all costs?

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Over the last 10 years, I strove to find ways to map Arjuna’s challenges and Krishna’s solutions to modernity. What do karma, dharma, atma, the yogas, maya and other Gita themes have to do with our everyday experiences? How do they hit home?

Reflecting on the relevance of Arjuna’s struggle to do what he must, I decided to focus on something very tangible. My own shortcomings.

It made me think even more deeply.

Why do we spend so much emotional and psychological energy covering our blind spots? Why don’t we share more of our shortcomings even with those closest to us so we can identify the target and then destroy it?

Arjuna the (In)vulnerable

Arjuna, the protagonist of the Bhagavad Gita, demonstrates that no matter what your status in society and stature in life, we all live with blind spots. We all carry the burden of faults and weaknesses. He stood on the precipice of world war and broke down into a pool of sadness.

So what next? What is the approach we take to grab this dilemma by the ankles before it takes fire to our path forward?

In three broad steps, we need to:

1. Be conscious of the blindspots
2. Provide disclosure when they hurt us and others
3. Work to rectify them

To do any of this, we need to become more vulnerable. Vulnerability is the need for every individual to acknowledge their inherent shortcomings.

But why should I ever disclose my weakness?

It makes me weak in the eyes of the world out there and the ego in here. It makes me susceptible to ridicule, disrespect, and defeat. Why even open that door?

This is our bravado. It ultimately suffocates our potential to grow and blossom into the best we can possibly be. False pride is the psychological noose that never lets us touch the ground so we can make true internal progress.

The greatest consequence of weakness manifests through its suppression. We could have achieved so much more for our inner lives but were roadblocked by the great wall of dishonesty.

Arjuna saw this. He understood that no matter what he felt about this war he needed to come clean. He needed to provide full disclosure about why he couldn’t fulfill his solemn oath to fight for righteousness at any cost. He needed to let Krishna know that there was this gaping hole in his conscience and he couldn’t get across it.

He revealed his heart to Krishna and that was his saving grace. Without it, there was no chance of absorbing the wisdom he needed to uproot his weaknesses.

The Need for Honesty

Being fully integrated doesn’t come easy for anyone but more so today. From the moment we are exposed to the media, we are trained in the art of image management.

More significantly, we are informed that image is paramount. The message out there is loud and clear – the way we hold ourselves up to the world will shape our destiny and our opportunities.

This means that our image will always trump our inner lives. After all, why would you want the world to know how many times you yelled at your employees, cut in line at the amusement park, or gossiped behind your neighbors back?

So despite the positive evolution of our collective conversation on being authentic and embracing our imperfect selves, far too often we run from the truth.

When it comes down to it, I am not going to hang myself out there like a piñata. What’s the payoff for me?

The effect of this mindset on society and culture at large is incalculable.

When fear and insecurity influence the most important decisions, we lead around our blindspots leaving ourselves exposed to personal, interpersonal and organizational disaster.

Our weaknesses, shortcomings, blindspots and character gaps cannot be wished away. They cannot be ignored forever. They will only be exacerbated to the proportion we push them aside.

This is the massive price we pay for failing to appreciate our own failings. The karmic toll only perpetuates a life of fear and psychological slavery to our lesser selves.

In the end, no one really wins.

If I Don’t Look Strong, Others Won’t Respect Me

What is strength? What does the current culture inform us about what it entails?

The above photo is a man wearing a woman’s shoes. Without hesitating, what are your impressions? Take a moment and be clear about them.

Here is the answer to the mystery man in the photo.

If you deeply understand human nature at its highest peak, you will see how nothing inspires others more than character and spiritual qualities. That is because qualities and values of humility, sincerity, and vulnerability speak to a side of ourselves that transcends the mortal coils and are independent of race, color, creed, sex, religion, nationality, and upbringing.

We see this especially across so many exemplars of many spiritual traditions.

Yet for the most part, we continue to bind ourselves to lower and more restrictive standards of power and strength.

Some emphasize their physical prowess through either brute force or beauty. Others dig a little deeper to harness their intellectual and psychological wits to influence. We could probably affix the majority of leaders to either or both of these categories.

But why does this happen?

a) I, Me and Mine

Ultimately, those addicted to power are so for a very important reason. The ego has convinced them that they own it. That this power is something to be possessed and concurrently it’s something that can be taken away.

Ponder this for a moment.

If you have something precious that you believe can be taken from you, what will you do and not do to ensure that it never is? What will you say and not say? What will you be and not be? This sense of proprietorship can shape your entire life, all your decisions, your relationships, and paradigms.

This state of consciousness, which is what it really is, leaves one consumed by survival of the fittest approach to all aspects of their lives.

And naturally those who are weak cannot be fit. Then why would you ever voluntarily display any weakness unless it’s another ploy to protect or expand one’s strengths?

The reality is that all power is at its core, energy. Energy can be contained for some time but its very nature is to flow and move.

Sometimes it moves from one container to another but move it must. That is the very nature of energy.

Therefore we so often see power making its move and the ‘containers’ panicking. Struggling ever so hard to keep it in its grasp.

Think Lord of the Rings. Think Precious.

It is this deep-seeded fear that inspires so much chauvinism amongst leaders and laymen alike.

Power is fleeting so when I have it, why would ever sabotage myself by conveying my own weaknesses?

It’s because we lack the Truth about power. There is a greater power than the one we wield to control others, to control our image, to control the externals of life.

The greater power is one that transcends the fleeting and temporary. It is the power that lasts. It is the power that inspires the very best of our selves and others.

b) Society

You may acknowledge to yourself that you have shortcomings. Maybe they are no surprise. But you definitely don’t want to relinquish your image of the ‘always right, always strong boss of bosses’.

You have in turn let others define your sense of self-worth. You are at the mercy of the ever changing perceptions of others.

This puts you in a precarious position.

Not only are you struggling to internally to fill a void left by the gap between the truth and the image but now you are constantly calculating your words to uphold the image.

It creates a stressful scenario because being and feeling whole is natural. The absence of internal integrity creates a friction that eventually leads to a fissure in our conscious selves casting off the true identity like a boat without a paddle.

To avoid this, we need to find a state of security independent of others. We have to stand up for our own selves – flaws and all – and simply be honest.

Of course, this does not mean we are not careful about how, when, where and to whom we are honest. Intelligence is the guiding force here. But ultimately we cannot be afraid to disappoint others more than we are afraid to disappoint ourselves.

c) Education and Habit

No one elevated your thinking especially while you were growing up. You were simply trained to believe that it’s a dog eat dog world and you had to look out for yourself.

And I am not pinning the blame on parents or family exclusively either. Society at large, educational institutions, friends and so on all had a part to play in shoveling aside the call to dig deeper.

As such, no one pushed, encouraged, or influenced you to see your entire self in a different light. Even if the light was shone upon you, you didn’t know how to notice the opportunity – the new paradigm.

You are habituated to thinking of the world as zero sum game so that’s that.

But it isn’t. It never is.

You can only blame your upbringing, your teachers and guides, your karma for so long. At some point, you need to put your own self on the hot seat and grow.

Personal Exercises

Observe: Can you list any situations where you were unwilling to disclose a fault or weakness of yours with others? What were the circumstances? What were your conscious justifications?

Introspect: Were there any deeper reasons to hide your gaps that you never acknowledged to yourself or others? What were you most afraid of? What could have perpetuated this type of fear? Does it spill over into any other facet of your life?

Do Akarma: Who could you lean on to help you be accountable for your flaws? Is there an individual with your best interests in mind, able to provide honest (positive and negative) feedback and hold you accountable to improve?

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