Part 1: Those 18 Days @ Mahabharat – HG Chaitanya Charan Prabhuji @ Bhakti Center Gachibowli

So, just to confirm, will this also be showing? Is it possible? No, this is recording, right? No? Okay, I’ll be live streaming with this one.

Can any positional function be seen, or will that be difficult? It seems difficult, right? In between, I think he’ll manage it. He’ll take care of it. It might be challenging for you to keep adjusting it, but maybe you can just keep it over there on the stand. Oh, the sound isn’t connected?

Okay, fine. No problem. The sound is not connected, right? Alright, that’s okay.

So, Levan Prabhu is saying that I am unique. Yes, I do so little, and yet I have such a big ego—definitely unique! He was telling me yesterday about 2016 when we built a whole community here. I think in 2016… or was it 2024? I just kept doing the same things I did before.

It was good—traveling, giving classes, and unintentionally causing inconvenience to people wherever I went! Yesterday, most of those changes came to mind. I told him, “I’m very comfortable making others uncomfortable!” So, I’m grateful to be here.

In some ways, if we study human history, we see patterns of mass karma—both negative and positive. Mass negative karma often leads to natural disasters. But similarly, there are places and times where we see mass positive karma manifesting.

For example, if you look at history, there are times when many scientists appear in the same place at the same time—whether due to geography or historical circumstances. During the Enlightenment, many scientists emerged in Europe. Similarly, a lot of authors appeared during particular literary movements. Take India’s Bengal Renaissance, for instance—so many brilliant thinkers, writers, and patriots emerged during that time.

The same thing happens with spiritual movements when they grow. For example, when Srila Prabhupada went to America, he started on the lower east side—probably the least likely place for a spiritual revolution. Many of the people there were associated with drugs, not necessarily as addicts but using drugs as a means for spiritual exploration. And yet, a number of those individuals turned out to be deeply spiritually inclined.

Then they met Srila Prabhupada and became extremely dedicated. It’s undoubtedly Prabhupada’s glory, but it’s also the glory of those who wholeheartedly dedicated themselves to him. A number of people came together at particular times, creating moments of great momentum.

Am I audible clearly? Yes? Alright.

When I reflect on the history of our movement, it seems that between 1995 and around 2010—maybe even up to 2015—there were places where many young, educated individuals became inspired. These were areas where we actively taught, and a significant number of these individuals eventually chose the brahmachari ashram. Prior to this period, this wasn’t as common, and after that time, it seems to have tapered off. While it still happens, it’s not to the same extent as before.

What’s remarkable now, especially from around 2017 onward—2020, perhaps—is that we see a different trend. There are now places where many dedicated gṛhastha devotees are emerging. For example, I recently visited Gurgaon, and it feels like a thriving center of spiritual energy. Similarly, in Bangalore, particularly in Whitefield, there’s a growing, vibrant community.

Perhaps due to past karma, during earlier times, certain souls with spiritual inclinations became engineers and later chose the brahmachari ashram. Now, it seems that souls with spiritual karma are gravitating toward the gṛhastha ashram and offering significant contributions. Even in core temples with fewer devotees attending morning classes, it’s laudable to see communities like yours flourishing.

Not only are you attending morning classes consistently, but you’re also organizing so many yātrās in different localities. That, in itself, is extraordinary. I think this community has been flying under the radar for quite some time, but now the days of staying unnoticed are ending. This is a truly remarkable group.

When I arrived here, I noticed many of you were already present, even before the program began. That’s a sign of extraordinary dedication, discipline, or perhaps deep interest—whatever you’d like to call it. Often, there’s a mutual negative feedback loop: the audience assumes the speaker will come late, and the speaker assumes the audience will trickle in late. But seeing all of you here so early is inspiring.

I recall once teaching at East of Kailash. After the program, I stayed back and had a conversation with Maharaj. It lasted over an hour and a half! Later, I had another program to attend in a different locality, which was about an hour and a half away. I was anxious about being late, especially because we hadn’t even started the śloka recitation yet. However, the host remained remarkably calm, even as we got delayed. It was a lesson for me in patience and composure.

Looking ahead to tomorrow, we’ll dive into the 18-day Kurukshetra war, which will be our primary topic of discussion. The Mahabharata is one of the most dramatic epics in our tradition, and everything within it builds toward those climactic 18 days.

I remember conducting a youth retreat at IIT Kharagpur during the pandemic. It was a memorable experience, as it was the first time many of those young participants had engaged in anything like that. We spent nearly 11–12 hours continuously discussing these profound topics.

Are you saying 11–12 hours continuously? Oh, you’re from Kharagpur?

Oh, is that so? I’m also originally from Kharagpur.

Oh, understood. That’s interesting.

Recently, someone I met mentioned being from IIT Kharagpur and now working in Silicon Valley. He told me, “I long for those classes.” I asked him, “Why?” That led to a conversation about how we can explore the Mahabharata from multiple frameworks.

The Mahabharata is such a vast and rich text that it offers us many perspectives to study and learn from:

1. Life Lessons:
   We can examine the characters’ actions, the choices they made, and the consequences of those choices. By doing so, we extract valuable lessons for our own lives. This is one of the most common approaches to studying the Mahabharata.
2. Resolving Controversies:
   The Mahabharata contains numerous actions and events that might seem controversial or contradictory at first glance. For example, some decisions or behaviors appear morally ambiguous. We can analyze these controversies to understand their context and reasoning more deeply.
3. Bhakti Rasa (Divine Emotions):
   The Mahabharata is also a spiritual masterpiece, where we see how Krishna protects his devotees and how his devotees respond with devotion. From this perspective, the focus is on the rasa—the divine emotions evoked by Krishna’s pastimes and the actions of his devotees.

In our discussions, we’ll focus primarily on resolving controversies, but we’ll also touch on life lessons and bhakti rasa.

Understanding Controversies in the Mahabharata

When we talk about controversies, I’ve found that they usually arise from three main sources:

1. Cultural Differences:
   The culture of the Mahabharata’s era was vastly different from ours. When we look at those actions through the lens of modern culture, we sometimes fail to understand them. Even across geographical boundaries today, cultural practices can seem alien. For instance, after an aarti ceremony, an Australian lady once asked me, “Why do people kiss the floor when the conch is blown?” What she referred to as “kissing the floor” was actually devotees offering obeisances, something deeply rooted in our tradition.
2. Complexity of Situations:
   Many scenarios in the Mahabharata were inherently complex. Determining the right course of action was challenging even for the characters involved. Decisions often involved weighing multiple factors, and the true consequences became apparent only over time. This complexity makes it difficult to pass immediate judgments on whether a particular action was right or wrong.
3. Human Nature and Moral Dilemmas:
   Sometimes, the controversies arise not just from cultural or situational complexity but from human emotions and moral dilemmas. The characters were placed in situations where any decision would come with consequences.

As we study the Mahabharata, we’ll strive to understand the cultural context, unpack the complexity of situations, and explore the deeper moral and spiritual lessons.

Our focus will primarily be on understanding the controversies, but we’ll also delve into the life lessons and the devotional aspects of the text. By doing so, we hope to uncover the wisdom that the Mahabharata offers, which remains timeless and deeply relevant.

It wasn’t necessarily a wrong choice, but the finiteness of the human condition means that sometimes we make choices that later appear to be wrong. This is simply a reality of life.

The third aspect, of course, is concoction. Concoction refers to how, over time, these epics have been retold with varying degrees of alteration. These alterations often reflect the interests or agendas of the storytellers. Some of these shifts can be subtle, while others may drastically reframe the narrative to serve a specific purpose.

For example, take the Jaina Ramayana. It follows the same broad storyline as the traditional Ramayana but with one major difference: during his time in the forest, Lord Ram is depicted as meeting Jain monks, learning from them, and eventually becoming enlightened as a Jain. In this retelling, Sita’s entry into the earth is portrayed as the moment Ram attains enlightenment and becomes a Jain monk himself. Clearly, this version was crafted with a specific agenda to align the epic with Jain philosophy.

Such concoctions have occurred throughout history as storytellers have reimagined and adapted these epics to fit their own ideologies, cultural contexts, or philosophical goals.

On the other hand, complexity lies in the original situations depicted in these epics. Many events and actions are inherently complex, and understanding why certain issues became controversial requires a nuanced analysis of the characters and their circumstances.

As we focus on the 18 days of the war, we will also take occasional flashbacks to explore the earlier lives of key characters. By doing so, we can better understand how their choices and actions led them to the situations they faced on the battlefield.

Adjusting the Plan for the Discussion

Regarding our discussion of the Mahabharata, the way I’ve planned it is this: each day, we’ll focus on one prominent character and their role during the war. We’ll go over the events of the 18 days, but instead of providing a day-by-day account, I’ll highlight key characters and their actions, with special attention to the complexity of their decisions.

For instance, today, we’ll focus on the 8th, 9th, and 10th days of the war, particularly exploring the character of Bhishma. We’ll discuss what he did, why he did it, and the deeper implications of his actions.

On a lighter note, if you ever have trouble hearing me or there’s any issue with sound, please let me know. I noticed some breathing sounds earlier, which might have caused a slight disturbance, but it seems to have settled now.

For those who can’t hear clearly—unless you prefer not to hear me at all—do speak up! (laughs)

Lastly, I’m reminded of a conversation I had with a friend who was planning outreach in the West. He presented an elaborate, strategic plan and sought blessings from a Maharaj. The Maharaj, in response, said something profound:

“I have no doubt that you will be successful.
And I have no doubt that your plan will be unsuccessful.”

This highlights the balance between human effort and divine will. We make plans to show Krishna that we are serious about our endeavors, but we must also remain flexible and accept that Krishna has his own plan for us.

With that spirit, let’s see how our exploration of the Mahabharata unfolds over the next few days!

On the 11th, 12th, 13th, and 14th days, we’ll focus on Abhimanyu and Arjuna. In this section, we’ll also discuss Krishna’s protection and other related themes.

On the 15th day, we’ll shift our focus to Drona. This will be the main topic of discussion on our third session, corresponding to the 15th day of the war. We’ll analyze multiple aspects of Drona’s actions, both during the war and at other critical moments in his life.

Then, on the 16th and 17th days, we’ll explore the character of Karna, one of the most controversial figures in the Mahabharata. There is much to learn from Karna’s choices, challenges, and the ethical dilemmas surrounding him, so we’ll dedicate significant time to understanding his role and legacy.

Finally, on the 18th day, we’ll discuss Duryodhana, and then cover the 18th night, focusing on Ashwatthama and the aftermath of the war.

So, over these six sessions, we’ll aim to cover the 18 days of the war by highlighting these key characters and their contributions to the Mahabharata.

Overview of Today’s Session

Before diving into Bhishma and his role in the war, I’ll provide some background about the events leading up to the war and how the battle unfolded. However, I’ll try to keep the background concise so we can focus on Bhishma’s character and contributions.

What’s the time now? 8:30? Alright. I’ll aim to wrap up by 9:30 sharp as per the schedule. Let’s see how it goes.

The Nature of War in the Mahabharata

At that time, war in many ways resembled sports. You might wonder—why compare war to sports? Well, consider the analogy of cricket, especially an India-Pakistan match, often described as “a war without bullets.” Similarly, the Mahabharata war had some structured elements that were almost “sport-like” in nature:

• Fixed venue: The war was fought in a designated location—Kurukshetra—rather than spilling over into civilian areas. This ensured that civilians were not punished or harmed during the war.
• Fixed time: The battles started in the morning and ended by evening, following a strict schedule.

These structured elements reflect a code of ethics that governed the war.

Additionally, war was viewed as a test—a test of strength, skills, and strategy. By skills, I don’t just mean physical prowess. Skills also encompassed intellectual and strategic abilities. For example, just like cricket requires a mix of physical skills (batting, bowling) and tactics (field placement, choosing the right bowlers at critical moments), warriors in the Mahabharata used both strength and strategy to outwit their opponents.

Tactics, or what we might call smarts or strategy, played a critical role. Think of a spin bowler in cricket—their effectiveness doesn’t lie just in brute strength but in their ability to outthink the batter. Similarly, the Mahabharata war involved a blend of strength, skills, and tactical brilliance.

The idea was similar to cricket strategies—if a batsman has a weakness against balls pitched on the outside off-stump, bowlers will strategically target that area. In war, similarly, it was a test of skills and strategy, where each side would try to outwit the other within the boundaries of fair play.

Now, the distinction between a clever tactic and outright cheating can sometimes get blurred, and we will delve into these nuances as we progress.

Prelude to the War

Before the war began, multiple rounds of negotiations were held to avoid conflict, but none of them succeeded. We’ll discuss these negotiations later, especially Krishna’s prominent role in them. Eventually, when all options for peace failed, the war became inevitable.

As the battle was about to commence, it was decided that Bhishma would be the commander of the Kaurava army. Bhishma was the senior-most and most respected warrior on their side. While others, such as Drona, were also highly skilled, Drona lacked Bhishma’s extensive battlefield experience. Drona was primarily a teacher who had trained the Kuru princes, and while he was an excellent warrior, he had not fought as many wars as Bhishma had. Bhishma, with his vast experience and unshakable reputation, was the natural choice to lead the Kaurava forces.

On the Pandava side, an interesting decision was made regarding their commander. Instead of appointing Arjuna, who was by far the greatest archer and the most skilled warrior, they chose Dhrishtadyumna to lead their forces. This decision had two main reasons:

1. Arjuna’s Focus: Yudhishthira and Krishna wanted Arjuna to be free from the burden of overarching war strategies so that he could focus entirely on fighting. This is similar to how, in cricket, a star batsman’s performance might decline if they are also burdened with the responsibilities of captaincy. By keeping Arjuna focused solely on combat, they ensured he could perform at his best.
2. Psychological Impact: Dhrishtadyumna had been born with a divine purpose—to kill Drona, the Kaurava general. Appointing him as commander sent a strong psychological message to the Kauravas: this war was serious, and the Pandavas were determined to fight.

While Bhima was a formidable warrior who could instill fear in the enemy, his temperament and impulsiveness made him unsuitable for the role of commander. Thus, Dhrishtadyumna, despite being relatively lesser-known compared to Arjuna or Bhima, was chosen to lead the Pandava forces.

The Kaurava Miscalculation

On the Kaurava side, there was significant overconfidence. Duryodhana believed that his superior army, combined with Bhishma and Drona’s skills, would guarantee victory. Moreover, he assumed that the Pandavas, out of their deep respect for Bhishma and Drona, might hesitate to fight. He thought they lacked the resolve to go to war against their elders.

However, by appointing Dhrishtadyumna as their commander, the Pandavas sent a clear message: this war was for real. Their decision demonstrated their determination to fight, regardless of who stood on the opposite side. This move shattered any remaining illusions Duryodhana may have had about the Pandavas backing down.

The Pandavas made a bold statement by appointing Dhrishtadyumna, the person born to kill Drona, as their commander. This decision had a symbolic significance and showed their determination to face even the mightiest warriors on the Kaurava side. However, even with their preparations, doubts lingered—especially for Arjuna, as evident from the Bhagavad-gita, which addressed his hesitation at the outset of the war.

The Ups and Downs of the War

The Kurukshetra War, like a test match in cricket, unfolded over an extended period, with many twists and turns. Test matches, unlike other sports, can last five days, and momentum can swing from one side to the other within a single session. Similarly, in war, fortunes shifted constantly.

On the first day, the Pandavas faced a devastating setback. Bhishma, the commander of the Kaurava forces, decimated the Pandava army. Despite Arjuna’s repeated vows to confront Bhishma, when the moment came, he found himself unable to engage in battle with him wholeheartedly.

This hesitation can be compared to cricket match-ups, where key players from opposing sides are pitted against each other—like a top spin bowler against a star batsman. In the Kurukshetra War, one of the central matchups was between Arjuna and Bhishma, which was expected to be the defining confrontation. However, Arjuna, despite Krishna’s counsel in the Bhagavad-gita and his own promises to fight, struggled to summon the resolve to face Bhishma on the battlefield.

Bhishma, on the other hand, fought with unparalleled vigor, causing immense destruction to the Pandava forces. This led to a day so disastrous that Arjuna began questioning the very decision to go to war. He even wondered whether fighting this war was a mistake. Krishna had to console him and remind him that the war was not a choice they had made lightly—it was forced upon them.

Faith and Uncertainty

This moment illustrates an important characteristic of faith. Often, we associate faith with certainty—the feeling that if we have faith, we’ll always be confident about the right course of action. While there’s truth to this, faith can also coexist with uncertainty.

Certainty means trusting that Krishna will protect us, but life’s complexities, especially when making difficult decisions, can lead to moments of doubt. Arjuna’s hesitation, even after Krishna’s guidance, shows the tension between faith and the emotional burden of confronting loved ones on the battlefield.

In such situations, noble and sensitive individuals, who care deeply for others’ emotions, often hesitate before engaging in conflict. On the other hand, those who are indifferent or insensitive may rush into confrontation without considering its consequences. But for people like Arjuna, who embody nobility and compassion, there are times when fighting becomes unavoidable despite their inner struggles.

The Inner Conflict of Faith and Duty

Even though the Pandavas were committed to fighting, their hearts were not entirely at peace. They knew that Duryodhana’s attempt to arrest Krishna during peace negotiations had made war inevitable. Yet, uncertainty lingered—not about their decision, but about the emotional toll it would take.

These were people they had loved and respected, and going to battle against them was deeply painful. This hesitation wasn’t a sign of weakness; rather, it reflected their humanity. Sometimes, life presents us with choices where none are truly good. Each option leads to pain—either for ourselves or for others. In such moments, the ability to move forward, despite uncertainty, requires extraordinary strength.

Early Days of the War

The second day of the war saw a shift in momentum. After witnessing Arjuna’s reluctance to fight, Bhima took charge and fought fiercely, rallying the Pandava forces. The third day was relatively balanced, with no significant victories on either side.

On the fourth day, Bhima unleashed his fury and decimated an entire elephant division of the Kauravas. This culminated in a personal confrontation between Bhima and Duryodhana, where Bhima battered him severely. Duryodhana was not only humiliated by Bhima but also by Bhima’s son, Ghatotkacha, who defeated him in battle. That night, Duryodhana was consumed by doubt and frustration.

In his despair, he approached Bhishma, accusing him of not fighting wholeheartedly. Duryodhana, a master politician, used harsh words to provoke Bhishma:

“If, out of affection for the Pandavas, you cannot fight with your full strength, then step down and let Karna take your place as commander. Karna has promised to destroy the Pandavas and their army.”

Bhishma, deeply insulted, responded:

“Prince, you are ever ungrateful to those who work tirelessly for your cause. My body is bloodied with wounds sustained while fighting for you. What more do you expect me to do that your beloved Karna could achieve?”

Despite his anger, Bhishma vowed:

“Tomorrow, I will kill the Pandavas with these five arrows.”

Using his celibacy and immense spiritual powers, Bhishma infused divine energy into five arrows, dedicating them to the destruction of the Pandavas.

Krishna’s Strategy

Duryodhana, delighted by Bhishma’s pledge, carefully kept this plan a secret. He even ensured their conversation and the location of the arrows remained hidden. However, Krishna, ever vigilant, had his own plan in motion.

That night, as Duryodhana prepared to rest, his attendant informed him of a visitor—Arjuna. Duryodhana, though surprised, greeted Arjuna warmly, saying:

“Oh, Arjuna! Welcome! What brings you here? If it’s the kingdom you desire, I can give it to you right now.”

He was being sarcastic, knowing Arjuna would never ask for the kingdom. But Arjuna replied calmly:

“I am not here for the kingdom. That time has passed. But there is something I seek. During the fight with the Gandharvas long ago, you promised to grant me a boon. I have come to claim it tonight.”

Duryodhana, bound by his word and confident that Arjuna wouldn’t ask for anything significant, agreed.

The Clever Boon

Arjuna asked for the five arrows Bhishma had prepared to kill the Pandavas. Shocked but unable to refuse, Duryodhana reluctantly handed over the arrows. Arjuna then left with them, securing the Pandavas’ safety for another day.

When Bhishma learned of this the next morning, he understood Krishna’s involvement. Rather than being angry, Bhishma smiled and said:

“Krishna’s protection is invincible. No army can succeed if Krishna is on the opposite side.”

Though Bhishma acknowledged Krishna’s divine intervention, he remained steadfast in his duty as a warrior, determined to continue the battle.

The Episode with Duryodhana and the Gandharvas

While the Pandavas were in the forest, Duryodhana was captured by the Gandharvas. He had gone to humiliate them, showcasing his wealth, but instead, he was humiliated and imprisoned. Eventually, the Gandharvas released him, and this incident left a mark on Duryodhana.

At this point, Yudhishthira understood how to handle the situation. He knew Bhima was too angry to make a rational decision, so he approached him strategically. Yudhishthira told Bhima that if he ever had the opportunity to capture Duryodhana, it would be a great chance to humiliate him in return. Bhima’s anger blinded him, but when Yudhishthira pointed out that this would bring Bhima joy, Bhima understood the significance of the opportunity.

Arjuna’s Request

Although Bhima and Arjuna had both fought valiantly to rescue Duryodhana, the latter could not bring himself to express gratitude. However, Arjuna, with the guidance of Krishna, eventually took the opportunity to ask for a boon.

Arjuna approached Duryodhana and, after some conversation, asked him for the five celestial arrows that Bhishma had vowed to use to defeat the Pandavas. Duryodhana was shocked by this request. Although he had a sense of honor, he could not refuse, as he had once promised Arjuna a boon during their earlier fight with the Gandharvas.

Krishna’s Plan

Krishna, always a master strategist, had secretly orchestrated this request. He knew that Bhishma’s confidence in his vow to kill the Pandavas stemmed from the belief that Krishna would not intervene directly.

Even though Bhishma was determined to kill the Pandavas, he was waiting to see what Krishna would do. Bhishma’s anticipation was driven by a devotional curiosity about how Krishna would handle the situation. For Bhishma, this was more than just a battle—it was a test of Krishna’s divine power.

The Battle: Arjuna vs. Bhishma

On the battlefield, Krishna had made it clear that he would not pick up any weapons himself. So, when Bhishma declared that he would kill Arjuna unless Krishna raised a weapon to stop him, the stage was set for a dramatic confrontation.

For Arjuna, fighting Bhishma, his grandfather, was not easy. There was a deep emotional conflict—this was a family member, someone whom he respected greatly. Even though Arjuna had defeated Bhishma earlier at the Virata battle, it had been more of a demonstration of power, not a life-or-death struggle. But now, the stakes were high—one side would not leave the battlefield alive.

The Devastation of Halfheartedness

Bhishma fought fiercely, and Arjuna, caught in his emotional turmoil, struggled to fight wholeheartedly. As a result, the battle turned devastating for the Pandavas. Celestial weapons, much like nuclear weapons in modern warfare, were used as a last resort in times of great conflict. When these weapons were released, they had the power to not only defeat the targeted warrior but also wreak havoc on the surrounding army.

With Bhishma using celestial weapons and Arjuna fighting only halfheartedly, the Pandava army suffered severe losses. Arjuna was wounded, and the fate of the army seemed uncertain.

Krishna’s Intervention

Krishna, understanding the gravity of the situation, realized that if Bhishma continued to fight with full intensity, not only would Arjuna be killed, but the entire Pandava army could be destroyed. At that moment, Krishna made a pivotal decision—he appeared before Arjuna.

In the blink of an eye, Krishna appeared in front of Arjuna, suddenly disappearing from the battlefield and standing before his devotee.

Krishna’s Intervention on the Battlefield

What happened next was astonishing. Krishna suddenly jumped off the chariot, looking around. Arjuna saw Krishna running towards the wheel of the chariot and picking it up. But why did Krishna pick up a wheel of all things? It wasn’t just any wheel—it likely reminded him of his Sudarshan Chakra. But in that moment, filled with so much emotion and urgency, Krishna didn’t call for his Sudarshan. His heart was filled with anxiety and frustration, caught between what was right and wrong in that dire moment.

Krishna then charged toward Bhishma, his anger palpable. He yelled, “You are the cause of this entire war. When a king is foolish, it is the responsibility of the minister to be wise and to correct the king’s path. You failed to stop him, and that’s why this war is happening. You are responsible for this war, and therefore, you deserve to die.”

Seeing Krishna charge toward him, Bhishma, the great warrior, laid down his bow. He accepted that if death came at Krishna’s hands, it would be the perfection of life. Bhishma had tried his best to persuade the Kauravas, but they had not listened. The entire battlefield, stunned by the scene unfolding, came to a halt. It was as if the entire war paused, and every warrior watched in awe, just like spectators in a boxing match when a spectacular fight takes place.

Arjuna’s Plea

Arjuna, realizing the gravity of the situation, cried out, “Oh Krishna, please don’t fight! I promise I will kill Bhishma tomorrow.” But Krishna, overwhelmed with concern for Arjuna and anger toward Bhishma, didn’t hear a word Arjuna said. Arjuna, desperate to stop Krishna, jumped off his chariot and ran after him.

Normally, archery fights happen at a distance, but this moment was different. Arjuna knew he couldn’t reach Krishna in time on foot, so he took a mighty leap and landed beside Krishna. He caught hold of Krishna’s thigh as Krishna continued to charge forward. Krishna, with his incredible force, didn’t even realize Arjuna was holding onto him.

Finally, Arjuna, unable to keep up with Krishna’s speed, planted his feet firmly on the ground, creating a hole. His legs got stuck, and he held on tightly to Krishna’s thigh. At that moment, Krishna stopped. Arjuna, still gripping Krishna’s thigh, begged, “Krishna, please don’t break your vow. I promise I will kill Bhishma tomorrow.”

Resolution and Reflection

At that, Krishna calmed down. Arjuna and Krishna turned back, walking together. By this time, the sun was nearly setting, and the entire battlefield had come to a standstill. Warriors were left reflecting on the intensity of what had just occurred. No one had the heart to continue fighting.

Bhishma, sensing the tension in the air, signaled the end of the day’s hostilities. It was a profound moment that illustrated the deep complexity of the Mahabharata.

The Four Levels of Understanding

On one level, this episode shows the literal nature of war. But on a deeper, ethical level, it speaks to the human emotions and relationships involved. At an allegorical level, the symbolism is rich—Krishna’s actions are not just about the battlefield; they carry deeper meanings related to divine intervention and the cosmic order.

However, at the devotional level, the core of the story is the loving reciprocation between Krishna, Arjuna, and Bhishma. The battle itself becomes a subordinate reality, with the affection between the divine and the devotees being the greater truth.

In the complex dynamic between Arjuna, Krishna, and Bhishma, the bonds of love and devotion outweighed the battlefield’s hostility. Despite the war raging around them, these relationships were the heart of the Mahabharata.

The Ethical and Devotional Dimensions of the Battle

When Bhishma was fighting against Arjuna, it wasn’t just a physical fight. Bhishma wasn’t merely attacking Arjuna; he was fighting out of devotion. He wanted to provoke Krishna to intervene, to do something. So, in one sense, the battle between Arjuna and Bhishma was not simply a clash of warriors, but also an expression of deeper spiritual intentions.

When Arjuna attacked Bhishma, his attack was weak, because he wasn’t fighting with full resolve. On the other hand, when Bhishma attacked Arjuna, his strikes were strong, driven by a sense of dharma (righteousness) and devotion. This brings us to the ethical level. Bhishma fought with the understanding that he had a duty to protect the Kauravas, while Arjuna’s inner conflict made him hesitant.

The ethical level of the fight is about doing the right thing, even when it’s hard. But the deeper layer, the devotional level, is where Bhishma was coming from. He fought with the belief that Krishna would protect Arjuna. Bhishma had full confidence that Arjuna would not be killed because Krishna would intervene, and he was eager to see how Krishna would protect him. So, while Bhishma was attacking with strength, it was because of his deep faith that he believed Krishna would safeguard Arjuna.

Krishna’s Role in Protection

Now, let’s consider Krishna’s role in this moment. Krishna, on one level, is protecting Arjuna—he is the divine charioteer, ensuring Arjuna’s safety. But interestingly, Krishna is also protecting Bhishma, because Bhishma had made a vow. Bhishma had vowed that he would either kill Arjuna or force Krishna to pick up a weapon. Krishna, in protecting Arjuna, was also honoring that vow, ensuring that Bhishma’s word would be fulfilled without breaking it.

So, Krishna’s actions were multifaceted. On one level, Krishna was protecting his devotee, Arjuna, but on another level, he was respecting the vow that Bhishma had taken. This is a good example of how Krishna’s love for Arjuna didn’t negate his respect for Bhishma’s devotion and commitment.

The Ethical Complexity

This leads us to the ethical complexity of the entire situation. When Krishna speaks to Bhishma, he doesn’t say, “You are killing my devotee Arjuna, and therefore I will stop you.” Instead, Krishna says, “You are the cause of this war.” This brings us to the ethical dilemma faced by Bhishma and others in the Mahabharata.

In the Mahabharata, we often find the tension between virtue (dharma) and devotion (bhakti). People might have a strong sense of dharma, but it may not always align with their devotional path or divine will. Let’s break this down:

• Virtue refers to performing one’s duty according to one’s role in society (dharma).
• Devotion refers to one’s relationship with the divine, surrendering to God’s will.

Now, we can look at four possible scenarios:

1. Virtue and devotion: This is where both dharma and bhakti align. Arjuna falls into this category—he has both virtue (following his Kshatriya dharma) and devotion (his unwavering faith in Krishna).
2. Virtue, but no devotion: Karna fits here. He is virtuous, upholding his dharma, but lacks devotion to the divine.
3. Neither virtue nor devotion: A person who does neither their dharma nor follows the path of devotion.
4. Devotion, but no virtue: Someone who is devoted but doesn’t necessarily follow dharma.

Bhishma’s Position

Now, Bhishma is an interesting case. He is highly virtuous and dedicated to his dharma, yet when we analyze his role in the war, we see that he is not entirely aligned with devotion. Bhishma is virtuous, but his devotion is a bit more complicated. His devotion is to his vow, his duty to the Kauravas, and his respect for the warrior code. However, he is not as surrendered to Krishna as Arjuna is.

At this moment in the battle, Bhishma’s virtue does not always align with the divine will. Bhishma, like Arjuna, faces a dilemma—he is torn between his kshatriya dharma (the duty of a warrior) and his kuladharma (family duty). Arjuna faces a similar tension, torn between his duty as a warrior (Kshatriya dharma) and his love and affection for his family (kuladharma).

The Role of Dharma and Bhakti

The deeper message here is that there are different paths of dharma and devotion that people walk, and these paths can often seem to contradict each other. But in the end, what Krishna reveals is that Bhakti (devotion) transcends dharma (virtue), and it is through devotion to God that true spiritual wisdom is attained.

The Tension Between Dharma and Vows

Krishna tells Arjuna that his Kshatriya dharma is to fight. As a warrior, he must fulfill his duty in battle. Arjuna’s dilemma arises because, on the one hand, he is torn by his familial ties, and on the other, he must fight for what is right. Krishna advises him that Kshatriya dharma takes precedence in this context—Arjuna must fight, even if those he fights against are his own people.

For Bhishma, the situation is similar but more complex. Like Arjuna, Bhishma faces a tension between his Kshatriya dharma and his kuladharma (family duty). Bhishma is caught between his role as a protector and his vow to support the ruling king of his family, the Kauravas. While it is his Kshatriya dharma to protect the weak (including Arjuna, who is part of his family), he has taken a vow to support the ruling king, regardless of the moral complications.

Bhishma’s Vows and His Dilemma

Bhishma had made three significant vows:

1. He would renounce any claim to kingship.
2. He would never marry or have children, ensuring that his father’s line could continue through other heirs.
3. He would always support and protect the ruling king of his family.

These vows were taken out of loyalty to his father, Shantanu, and his father’s wishes, particularly to ensure that Satyavati’s son would inherit the throne. Bhishma’s dedication to his father’s wishes was so strong that he chose to remain celibate and childless, to avoid any conflict with the line of succession.

However, Bhishma could not have foreseen the future complications of his vow. He could not predict that Duryodhana, a prince with questionable morality, would become the ruler of the Kauravas, supported by a weak king like Dhritarashtra. Bhishma felt bound by his vow to protect Duryodhana, even when he knew that Duryodhana’s actions were wrong.

The Wrong Dharma

Bhishma’s dharma became problematic because he chose the wrong path. He felt bound by his vow to support the Kauravas, but this led him to side with injustice. The true dharma would have been to stop Duryodhana and Krishna from taking actions that were morally wrong. Bhishma’s mistake was in not questioning his vow and the consequences of his decisions.

The wrong dharma for Bhishma was to remain loyal to Duryodhana and the Kauravas, even when they were committing wrongs. He should have recognized that his loyalty to Duryodhana was causing harm and should have taken a stand for what was right. Vidura, another wise character, had already left Duryodhana’s side, and Bhishma could have done the same. Instead, Bhishma stayed, feeling bound by his vow, which eventually led to tragic consequences.

The Importance of Decision-Making

Bhishma’s story illustrates the complexity of decision-making in life. When we face difficult choices, we often have multiple factors to consider. For Bhishma, his vow became the most important factor, overshadowing other considerations like moral integrity or justice. Similarly, we all face moments where we must make decisions based on various factors—duty, loyalty, love, or justice. Sometimes, our devotion to one aspect can cause us to overlook the larger ethical picture.

For example, you might be in a situation where you have to choose between attending a class or going to an important meeting at work. The decision depends on what you value most—your education, your career, or perhaps something else entirely. In the case of Bhishma, his devotion to his vow became his guiding force, even though it led him into a morally questionable position.

The Tension Between Dharma and Bhakti

When we make decisions in life, we often have to consider multiple factors. Sometimes it’s about prioritizing one thing over another—whether it’s a family matter, a job, or a country’s welfare. For some people, one factor might outweigh the others, becoming the most important thing for them. For Bhishma, his vow to his father became the most important thing, and because of this, he made decisions that, although well-intentioned, were ultimately wrong.

Bhishma’s decisions had far-reaching consequences, especially because of his influential position. His choices, though made with a sincere heart and devotion, led to catastrophic results. From a devotional perspective, Bhishma acted with devotion to Krishna. On the fourth day of the battle, he even spoke of Krishna’s glories, attempting to sway Duryodhana to reconsider his actions, but Duryodhana’s stubbornness prevented him from doing so.

The Balance Between Dharma and Bhakti

When we look at dharma and bhakti together, we find that there is a dynamic relationship. One extreme is neglecting dharma in favor of bhakti, or vice versa. For example, someone may justify doing something wrong because they are a devotee, saying, “It’s okay because I’m a devotee.” The other extreme is when people question someone’s devotion because they feel the person isn’t doing what they think is right. Krishna, however, strikes a balance between both.

With respect to Bhishma, publicly, Krishna did not neglect the consequences of Bhishma’s actions. Bhishma was wounded and attacked, and Krishna instructed Arjuna to fight against him. Bhishma’s defeat was necessary as part of the greater plan. However, privately, Krishna honored Bhishma. After the war, Krishna went to Bhishma and praised him, recognizing his devotion and commitment. So while actions in this world have consequences, Krishna understood that Bhishma acted out of devotion and rewarded him for that.

Dharma and Bhakti in the Material World

In this world, dharma enables us to function in society, while bhakti connects us with Krishna. Ideally, both should go together, and bhakti can actually help us perform dharma better. For instance, while driving, you should obey the traffic rules. A devotee once told me that when they were driving above the speed limit, they didn’t worry because they believed that Krishna was with them. But we must remember that while bhakti can guide us, dharma still governs our actions in the material world, and failure to follow it can lead to consequences.

This tension between dharma and bhakti is something Krishna addresses in the Mahabharata. On the one hand, Krishna chastises Bhishma publicly because of the choices he made, but he does not overlook Bhishma’s devotion. Krishna values Bhishma’s devotion, and after the war, he rewards Bhishma’s sincerity. Bhishma’s departure is regarded as the ideal departure because he left the world with love for Krishna, despite the tension between his dharma and his vows.

The Ethical Complexity of Bhishma’s Decision

In the end, Bhishma‘s decisions were based on the dharma he saw as most important—his vow to his father and his loyalty to the Kauravas. However, this commitment led him to choose the wrong side, even when he knew the Pandavas were in the right. His fixation on honoring his vow prevented him from seeing the larger moral picture.

From a devotional perspective, Krishna may have orchestrated the events to show that even a warrior like Bhishma, if fighting on the wrong side, will be defeated. But from an ethical perspective, Bhishma’s reasoning was that his dharma as a protector and a loyal servant to the ruling king (even one as misguided as Duryodhana) required his participation on the side of the Kauravas.

I think this is stored in the Mahabharata, and it was a miscalculation. Bhishma still held onto some hope. As I mentioned earlier, on the fourth day of the battle, he spoke strongly about Krishna’s glories. We’ll also see on the tenth day, when Bhishma falls, he requests to end the war. He asks, “Let the war end.” In one sense, Bhishma still had hope that Duryodhana would come to his senses. It wasn’t that Bhishma was blindly committed to his vow with no other consideration. He believed that by sticking to his vow and talking to Duryodhana, he could guide him toward the right path. However, this did not happen.

We’ll see how things turn out in the next session. Let me quickly summarize what we discussed today. We focused on three main points:

1. Our Approach to the Mahabharata: We are primarily concerned with the controversies in the Mahabharata, while also drawing life lessons and exploring the bhakti rasa.
2. Controversies: These can arise from three sources:
   • Cultural differences of the time
   • Interpretations made by different people throughout history
   • The inherent complexity of the situation

In today’s discussion, we primarily focused on how Bhishma’s actions were influenced by the complexity of the situation. His actions were not driven by anger toward Arjuna or Duryodhana. He fought them, but that wasn’t the core reason for his behavior. Instead, he was motivated by the anticipation of witnessing Krishna’s love in action and seeing how Krishna would protect His devotees. This gave him the strength to continue fighting.

3. The Tension Between Two Dharmas: Bhishma’s internal conflict was between two dharmas. He chose his vow, but that choice led him to prioritize loyalty over the protection of the weak and the righteous. This wasn’t simply a matter of religious duty, but a wrong choice of dharma.

We also discussed the four quadrants of dharma and bhakti:

• Dharma and Bhakti together is Arjuna.
• Dharma without Bhakti is Karna.
• Karna, though rooted in dharma, ultimately chose adharma due to his circumstances. We saw how he shifted from dharma to adharma and back again.

Finally, we’ll explore how Krishna handled the relationship between dharma and bhakti. Did Krishna neglect adharma for the sake of bhakti, or did he neglect bhakti for the sake of adharma? We’ll delve deeper into this in tomorrow’s session.

Thank you very much for your attention today. I wish there was time for questions, but I’ll leave it here for now.