Part 3: Those 18 Days @ Mahabharat – HG Chaitanya Charan Prabhuji @ Bhakti Center Gachibowli

Today, we will look at the 11th, 12th, and 13th days. If we have time, we will also cover the 14th day. Each day, I will focus on one particular theme. The theme we discussed previously was the tension between dharma and bhakti. Today, we will explore the theme of right and wrong actions.

When we talk about actions, how do we determine whether someone’s action is right or wrong? Is it a moral judgment or a matter of functionality? For instance, when someone makes a decision, we could evaluate whether it was morally right or wrong. But we can also look at it in terms of how effective or functional the action was.

Let’s take an example: Suppose someone decides to drive a car, and something goes wrong. One of the biggest challenges in relationships, especially in a team or organization, is when one person makes a wrong decision, and the consequences affect everyone. The result can be a loss of trust in the network. How we perceive that wrong decision becomes very important.

To evaluate whether a decision was wrong, we generally look at three factors: intent, content, and consequence. These three factors help us determine whether an action was right or wrong.

When it comes to morality, we may have different conceptions based on cultural or personal backgrounds. What one culture considers moral, another may not. However, when a group of people works together, there generally needs to be some common understanding of values. For example, in a spiritual community, we may share values that discourage certain behaviors, like harming others. In other cultures or religious groups, these same actions may be accepted or even encouraged. This relativity of morality is a topic in itself, but what’s important is that a group needs some shared values to function together. Otherwise, it’s hard to predict how others will behave or respond.

For example, in a workplace, we might have personal values, but when we are at work, we share a common goal: the success of the company. We work together with a shared value of wanting the company to succeed, because in doing so, we succeed as well.

Now, when decisions go wrong, sometimes the wrong decision is largely situational. This means that the situation itself caused the decision to turn out badly. For instance, if a doctor prescribes a treatment and the treatment has a side effect or is contraindicated, leading to the patient’s condition worsening, we can say that the decision was wrong, but it may have been due to the situation, not malicious intent.

Today, we will focus on the 11th, 12th, and 13th days. If time permits, we will also cover the 14th day. Each day, I will highlight one specific theme. Previously, we discussed the tension between dharma and bhakti. Today, our focus will shift to the theme of right and wrong actions.

When we talk about actions, how do we determine whether they are right or wrong? Is it a moral judgment, or is it about functionality? For example, when someone makes a decision, we might evaluate whether it was morally right or wrong. But we can also assess it based on how effective or functional the action was.

Let’s consider an example: Suppose someone decides to drive a car, and something goes wrong. In relationships, especially in teams or organizations, one of the greatest challenges arises when one person makes a wrong decision, and everyone else has to bear the consequences. This can lead to a loss of trust within the group. How we perceive that wrong decision becomes crucial.

To evaluate whether a decision was wrong, we generally look at three factors: intent, content, and consequence. These factors help us determine whether an action was right or wrong.

When it comes to morality, different cultures or backgrounds may have varying conceptions of what is right and wrong. What one culture considers moral, another might not. However, when a group of people works together, there must be a common understanding of values. For example, in a spiritual community, we may share values that discourage behaviors like harming others. In contrast, other cultures or religious groups might accept or even encourage such behaviors. This relativity of morality is a complex topic, but the key point is that groups need shared values to function together. Without them, it becomes difficult to predict how others will act or respond.

Take the workplace, for instance. While we may have personal values, when we work together, we share a common goal: the success of the company. We unite under the value of wanting the company to succeed, as it leads to success for all of us.

Now, sometimes when decisions go wrong, the error is largely situational. This means the situation itself led to the decision turning out badly. For example, if a doctor prescribes a treatment that has a side effect or is contraindicated, and as a result, the patient’s condition worsens, we might say the decision was wrong. However, the wrongness may be attributed to the situation rather than malicious intent.

So, what can help manage a relationship? It depends on how we perceive things. For instance, let’s consider the doctor who makes a judgment call. The doctor didn’t know about the side effects, and nobody else knew either. Let’s say the doctor should have known but didn’t pay attention. That’s when the mentality of “should have” comes into play.

Now, why are we discussing this? It’s because something similar happens in the story. After Vishnu falls and Vishma makes a failed appeal, the question arises: Who will be the next commander? Immediately, the suggestion goes to Karna, who is seen as the next logical choice.

Karna, however, appreciates the honor but recognizes that his becoming the commander would create rifts in the army. He says that most of the warriors fighting on their side are students of Drona, and they do not see him as an equal due to his birth. If he is made commander, it would be seen as disrespectful to Drona. Because Drona is their guru, the warriors would not fight wholeheartedly for him. Karna suggests that the honor should be offered to Drona instead. We will talk more about Karna’s character later.

At this point, everyone knows that Duryodhana and Karna are close allies, and Duryodhana is expecting Karna to become the commander. Part of Duryodhana resents the idea that he will have to obey Karna’s command. So, when Duryodhana approaches Drona and asks him to guide his army to victory, Drona is both relieved and pleased. He says, “I am honored by this, and you may ask for a boon in return.”

Drona, eager for this opportunity, responds, “I wish for you to bring Yudhishthir to me alive.” Duryodhana’s eyes widen, surprised by the request. He says, “Is such a task really necessary? You do not want me to kill him, but to bring him alive?”

Duryodhana then explains that after observing the progress of Arjuna and Bhima over the last ten days, he has concluded that it is unlikely they can be defeated in their current state. If Yudhishthir is killed, Arjuna and Bhima will go mad with grief and destroy the entire army. His plan is to send Yudhishthir into exile for another 13 years while they consolidate their forces.

Drona shakes his head, realizing the difficulty of the task. He replies that while Arjuna is his student, he has become his equal, having learned everything that Drona taught him. Additionally, Arjuna is younger, and through his austerities, he has gained celestial weapons. If Arjuna blocks him, Drona will not be able to carry out the request. Duryodhana reassures him, saying, “Don’t worry. I will handle it.”

Duryodhana then goes to Susharman, the leader of the Samskaras. This clan has had a long-standing rivalry with Arjuna and the Pandavas for various reasons. Duryodhana sees this as an opportunity and instructs Susharman to challenge Arjuna.

So, at the start of the day, Arjuna is subjected to this challenge. One of the causes of war is that during a general conflict, one general might challenge another. Sometimes these challenges happen due to strategy, while at other times, it’s simply a matter of one general being challenged directly.

Then, the fighting continues as generals engage with each other. When Arjuna is challenged by Susharman, he moves in that direction and attacks relentlessly. Both sides have spies, and soon the Pandavas learn about the plan. They then strategize to ensure that Yudhishthir is defended. Meanwhile, Drona fights furiously.

Though Drona has been fighting valiantly throughout, he has been operating under the shadow of Vishnu’s presence. When Vishnu was on the battlefield, his presence dominated, but now, Drona’s progress seems unstoppable. As the battle intensifies, on the 11th day, Drona comes close to breaking through the Pandavas’ defenses.

Arjuna, however, is aware of what’s happening and uses celestial weapons at the last moment. He halts Susharman’s forces, rushing to the rescue of Yudhishthir. He manages to prevent Yudhishthir’s capture, but not without difficulty. On the second day, Yudhishthir tries again and gets much closer.

This time, Arjuna destroys the chariot, kills the charioteer, and almost defeats Susharman. Within moments, he neutralizes Susharman’s forces, and he arrests him. But once again, Arjuna arrives just in time to prevent Yudhishthir from being captured.

In this particular incident, not only does Arjuna win, but it also becomes a disgrace for Drona. It’s a moment when victory is snatched from the jaws of defeat—similar to how sometimes teams lose just when they are on the verge of winning, a situation that feels even more humiliating. The second day’s loss is particularly mortifying for Drona, much like his earlier encounter with Bhishma.

Drona says, “You promised me victory, and now you’re failing to fulfill that promise. I can’t believe you’re unable to defeat them. Is it because of your personal affection for them? It seems you are not fighting wholeheartedly. Please don’t let your personal feelings lead to the destruction of my entire army. I have devoted my forces to your victory. Do not let it all go to waste.”

Once again, Drona is confronted with harsh, piercing words, this time from Duryodhana: “If your heart is not in this battle, please step aside and let Karna take command.”

This is reminiscent of what Bhishma said earlier. Both Drona and Bhishma are extraordinary warriors, but there’s a key difference between them. Bhishma is also a devotee of Krishna, while Drona, though a Brahmin and trained in martial arts, is not known for his devotion. Because of this, Drona succumbs more readily to the pressure and his strategy begins to falter. His decision leads his war effort on a downward trajectory.

The next day, Drona announces that they will form a “Chakra” formation to trap Arjuna. They decide to keep this information secret. When the war begins, the initial formation seems like a typical military strategy. But soon after, Arjuna is challenged again.

Arjuna, now positioned on the sidelines, fights fiercely and is engaged in a battle with Susharman’s forces. Susharman commands a large army, but despite his strength, he is no match for Arjuna. Arjuna hopes that one day he can wipe out Susharman’s forces, which would be a significant victory in itself.

However, once Arjuna is on the sidelines of the main battle, the enemy quickly reforms their military, revealing the Chakra formation. The Pandavas regroup, and it’s now time for Arjuna to demonstrate his heroism. He is urged to dig deep and face the new threat head-on.

He is conflicted about this plan because he is young, and there is always the risk of death and injury in war. However, some missions are far more critical than others. Normally, when two warriors are fighting, if one of them gets injured, they can retreat or someone else can come to their rescue. But in this case, the stakes are much higher. Despite the risks, Bhima says, “I will do whatever you say.”

At the same time, he adds, “I must inform you that I do not know how to get out of the Chakra. Once I go in, I will be trapped.” Bhima responds, “Yes, we’ve thought about this. Our plan is, once you make the Chakra visible, we will follow you inside. This formation is indestructible from the outside, but it is vulnerable from the inside. From within, we will destroy it.”

He then challenges Drona and attacks him ferociously. Drona attempts to counter, but Bhima dodges his attack and moves toward the vulnerable points of the formation. Bhima successfully breaks through the Chakra and marches in. But what does breaking the Chakra mean? It means that the soldiers in the formation are positioned in such a way that each set of soldiers must hold their ground, no matter what happens.

The formation consists of several layers of soldiers: one set in front, followed by others, each set reinforcing the previous one. Powerful generals support each set. The soldiers are told to hold their positions at all costs. However, there are weak points in the formation where the soldiers can be vulnerable to attacks. Bhima’s attack is so intense that the warriors, even the ordinary soldiers, cannot hold their ground. This leads to the formation beginning to break apart.

When the Chakra begins to break, the Pandavas’ plan seems to be working, and they are close to succeeding. But then, unexpectedly, Jayadratha enters the battlefield. Up until now, Jayadratha has been a relatively unknown warrior. In fact, at the beginning of the battle, when the warriors are introduced, there is no mention of Jayadratha at all. Even in the first chapter, he is not mentioned when the warriors’ ranks are described.

It’s interesting because Krishna had mentioned earlier that the deaths of all these warriors were preordained by him. But Jayadratha, although not a formidable threat, surprises everyone by standing his ground. He’s ready to face death.

Jayadratha has a history with the Pandavas. Though he is a relative—he is the brother of the wife of one of the Pandavas—he has a troubling past. Once, while traveling through the forest, he happened to pass by the area where the Pandavas were staying. There, he saw Draupadi, who was collecting flowers for a fire sacrifice.

Seeing her beauty, he became infatuated. He tried to abduct her, even though he knew she was married to the Pandavas, who were powerful and related to him. Draupadi screamed for help, and the Pandavas, upon learning of this, defeated him and arrested him. Bhima wanted to kill him immediately, but Arjuna intervened. Arjuna said, “Let’s take him to the king and see what he decides.”

This is a serious crime, especially in a society where abduction is seen as a grave offense. One of the worst types of aggressors is someone who abducts a woman. When Yudhishthira hears of this, he wants to kill Jayadratha, but he’s a relative of theirs, so he decides to warn him instead of killing him.

To make sure Jayadratha learns a lesson and remembers his wrongdoing, the Pandavas decide to shave off his hair. This act is not just humiliating; it symbolizes that Jayadratha has been defeated and acknowledges that he is now subordinate to the Pandavas. However, instead of accepting his mistake, Jayadratha feels wronged by this humiliation.

In anger, he performs severe austerities to please Lord Shiva, hoping for vengeance. When Lord Shiva appears, Jayadratha asks for the power to kill the Pandavas. Lord Shiva warns him that Arjuna is protected by Krishna, and the Pandavas are all under Krishna’s protection. Despite Jayadratha’s devotion and austerities, Shiva says, “I cannot grant you this boon. However, I can grant you one boon: you will be able to hold back and defeat all the Pandavas, except Arjuna.”

Jayadratha keeps this boon secret, and when the battle intensifies, he uses this power to hold off the Pandavas. As the battle rages on, the Kauravas cheer, and the Pandavas begin to panic. Bhima, in particular, fights with great fury, but he is much more skilled with a mace than with a bow and arrow. Despite his efforts, he is unable to break through Jayadratha’s defense.

As the Pandavas watch in increasing horror, Jayadratha’s attack becomes so fierce that the Pandava forces begin to retreat. Meanwhile, Abhimanyu, who is caught up in the heat of battle, charges into the enemy ranks. He doesn’t realize he’s separated from his allies and is soon trapped inside the Kaurava formation.

Despite being surrounded, Abhimanyu fights valiantly. He defeats many prominent warriors, including Drona, Karna, and Dushasana. However, Karna, feeling humiliated by his inability to defeat Arjuna, decides to go to Duryodhana for advice. Karna, a great archer, has never led a large army before, but he’s determined to find a way to defeat the Pandavas.

In some versions of the story, Shakuni is the one who suggests a dark plan, but in the main version, Karna and Duryodhana come up with the idea to attack Abhimanyu while he’s alone. They know the young warrior is trapped and is fighting valiantly, but they also see an opportunity to defeat him.

As Karna and Duryodhana prepare their attack, they’re able to hold back the Pandavas. Abhimanyu fights as fiercely as he can, but he’s eventually overwhelmed by the sheer numbers and tactics of the Kauravas. His death is a significant turning point in the war, one that further fuels the Pandavas’ determination.

The whole situation exemplifies the difference between virtuous and vicious actions. The Pandavas, despite their setbacks, remain committed to righteousness, while the Kauravas resort to deceit and treachery. The story also demonstrates the importance of boundaries in conflict. Winning is important, but crossing certain ethical lines—such as poisoning food or attacking someone who is already defeated—would be a violation of the boundaries that define honorable conduct.

“I’m not going for it. I want to succeed, but I won’t go any further than this.” In office politics, sometimes you network with certain people, or you may align with someone to rise up. But sometimes, you end up speaking negatively about others. Those things happen, but no matter what we do, we should never bring up someone’s family or spread rumors about them. There are boundaries.

A person’s character is often revealed by their boundaries. We can all be good when things are going well, but in bad moments, we may show some flaws. We might get angry or yell. But even in our worst moments, there are still boundaries we should not cross.

Unfortunately, when a person’s character is questionable, their boundaries become more flexible, more easily crossed. This is what happens with Duryodhana. He and his allies plan their attack on the Pandavas. For years, they fight against one warrior at a time and defeat them, but now, six warriors team up to attack Arjuna’s son, Abhimanyu.

One warrior destroys Abhimanyu’s chariot, another cuts off his bowstring, and yet another breaks his weapons. Abhimanyu, now helpless, jumps off his chariot, picks up a mace, and starts fighting with it. He even picks up a wheel and begins rolling it around to strike the enemy soldiers.

But his strength is running out. His mace breaks, and his wheel is destroyed by the enemy’s attacks. Finally, Dushasana’s son challenges him to a duel. The two fight fiercely, dodging blows and countering each other’s attacks. But eventually, both warriors land powerful blows that cause them to fall to the ground. While neither is severely injured, the impact of the fight leaves Abhimanyu exhausted.

He struggles to get up, but Dushasana’s son picks up his mace and delivers the final blow to Abhimanyu’s head, killing him. The Kauravas celebrate, but it is a hollow victory. Their actions are cowardly, and deep down, they know it. The victory is not one to be proud of.

As the Kauravas celebrate, Duryodhana has a growing sense of dread. He knew what would likely happen when the Chakravyuha closed around Abhimanyu. And when he hears the celebrations, his worst fear is confirmed. Not only does he feel distressed about the death of Abhimanyu, but he is also haunted by the thought of how he will face Arjuna and explain what happened to his son. His mind drifts back to the court, where everything began.

Arjuna had endured a long and hard day. He had thought that one more day in Shishupala’s army would soon be over, and he would be coming back. However, as he returns, a strange sensation washes over him—something feels off, something ominous.

Normally, when warriors return after a battle, there is celebratory music and cheers to lift their spirits. But on this day, as he approaches the camp, he is struck by an eerie silence. The camp is unusually quiet. No soldiers greet him, no one salutes him. The pit in his stomach grows deeper with every step.

In the heat of battle, if there had been a crisis—like the day before—he would have been informed. He would have been called to restrategize. But nothing had happened this day. As he walks in, his eyes immediately fall on the throne where he would sit. But that throne is empty.

The sight of the empty throne nearly causes Arjuna to collapse. He struggles to hold himself together, unwilling to believe what he is seeing. His head drops, and tears begin to stream down his face. No words need to be spoken—his expression says it all.

“I do not understand what happened,” Arjuna murmurs, and then, broken, he crumbles to the ground, crying out, “Abhimanyu! Abhimanyu! Abhimanyu!”

He feels the pain, not only because of the death of his son, but because he believes that his pursuit of individual glory led him to ignore his son’s need for him. He had gone off to destroy Shishupala’s army while his son was left to die. Abhimanyu would have called for him in his last moments, and Arjuna had not been there for him.

The wise and compassionate Dhrishtadyumna steps forward slowly and explains what happened. Arjuna listens, still crying, overwhelmed by grief and rage. In his anguish, he lashes out.

He looks at Dhrishtadyumna and says, “When bad things happen, the unwise act in ways that make things worse, while the wise act in ways that make things better.”

Dhrishtadyumna, heavy with sorrow, responds, “Arjuna, look at the faces of your brothers. They mourn Abhimanyu’s death just as you do. Please, do not speak words that will add to our pain. Philosophy and wisdom may support a person in times of sorrow, but right now, we must support each other with compassion.”

Arjuna continues to lament, deeply shaken, but Krishna’s wisdom soon resonates in his heart. Krishna teaches that while we are all souls at our core, we are also connected by the relationships we form in this lifetime. With relationships come responsibilities, and when those responsibilities are tied with emotions, they cannot be dismissed easily. It is natural for a person to grieve the loss of someone they love.

For some time, Arjuna weeps, reflecting on Krishna’s words and his own actions, as he tries to come to terms with the loss.

Yesterday, we discussed how sometimes when something bad happens, we try to understand both the cause and the cure. In general, when we act, the cause of something can have multiple levels. We need to identify those levels. For example, if I’m feeling cold right now, it could be because the fan is on. Or maybe I’m not wearing warm clothes, or maybe my body isn’t well-suited to the climate. It could also be that the place is actually very cold. There can be many causes for what’s happening, and intelligence means we need to identify the actionable cause so we can address it.

Now, like I said yesterday, sometimes a guest comes to our house, and we tell them, “This world is filled with suffering,” and they ask, “What happened here?” The causes of suffering often have multiple layers, so we need to identify them.

For instance, why am I feeling bored? It might be because of climate change or perhaps something else. There could be different levels of cause. If someone is suffering, one possible cause might be past karma, but that might not be the actionable cause in the present situation. When dealing with a situation, we focus on finding an actionable cause.

Of course, what is considered “actionable” can differ from person to person, but we must try to arrive at some consensus. As Arjuna listens to this, he starts processing everything and realizes that he feels guilty. This brings us to an earlier incident that reveals Yudhishthira’s character.

Yudhishthira’s reaction to Abhimanyu’s death doesn’t come at the very end of the day. It’s before the day ends, when he becomes so overwhelmed with grief that he feels it’s his duty, as a king, to protect his people. He says, “I will charge into the enemy ranks to avenge Abhimanyu’s death, or I will die trying.” He feels that he cannot face Arjuna after what has happened.

At this point, Krishna appears. He stops Yudhishthira and tells him that the situation, although tragic, is not his fault. He tells him to pause and reflect. Yudhishthira, consumed by guilt, says that he feels responsible for the death, and Krishna reminds him that calamity strikes everyone, even virtuous people. He advises Yudhishthira not to lose his sense of purpose and assures him that victory is near. In a few days, he will be enthroned as king, and things will improve.

The point I’m making is that Yudhishthira feels guilty, and this shows that he is a conscientious and responsible person. Whenever something goes wrong, some people try to blame others, while others take responsibility even when it’s not theirs to take. Arjuna is feeling guilty about Abhimanyu’s death, and this vulnerability in Yudhishthira makes Arjuna’s words hurt even more.

He was mean-spirited. He could have used his weapon at any time, but he chose to use it at this particular moment, and he became the cause of Abhimanyu’s death. Although the final blow was struck by someone else, he felt that Abhimanyu’s fate was sealed the moment Jayadratha blocked the Pandavas. Therefore, he decided that he would take revenge. He vowed to kill Jayadratha before sunset the next day. He even declared, “If I do not accomplish this, I will enter fire and end my life.”

The mood on the Pandava side was grim, but when Arjuna took this vow, the entire atmosphere shifted. It became almost celebratory. The Pandavas knew that if Arjuna took such a vow, he would succeed. Now, the Kauravas, led by Jayadratha, were thinking that it might be impossible for Arjuna to cross the Kaurava army with their forces in place, but they were also aware that Arjuna was not alone.

Arjuna’s resolve was certain, and although Jayadratha’s fate seemed sealed, he still took precautions. This brings us to the initial discussion. We talked about how this situation could have created a rift between Arjuna and Yudhishthira. It was Yudhishthira’s decision to activate the Chakravyuha, and Arjuna could have criticized him for it. While there was some passing criticism, it was circumstantial. Was it an ill-motivated decision? Certainly not. Was it a decision that indicated incompetence? Not really. It was a reasonable strategy in an emergency. If someone had known that this strategy would have sidelined someone else and still proceeded without considering the consequences, then it would have been a bad decision.

Now, sometimes what happens is that when someone makes a decision, if we have a negative view of that person, we ascribe the most negative cause to their actions. The more we think negatively, the more it erodes trust. So, in this case, while it was a bad decision in terms of the outcome, it wasn’t necessarily a bad decision in intention.

When we discuss this, we see that sometimes a right action leads to the right result. However, life is so complex that a right action can sometimes lead to the wrong result, and a wrong action might lead to the right result. This is where serendipity comes into play. If we rush to judgment, assuming that a particular action reflects someone’s character or capability, we may be mistaken.

In this case, Arjuna made the decision, and Yudhishthira supported it. Interestingly, Krishna was not entirely happy with this. Krishna told Arjuna that he understood the cause behind the vow and supported it publicly, but privately, he expressed concern. Krishna said, “I cannot understand your anxiety. You know my power, and I know your power.” When they reached the battlefield, Arjuna arrived on his chariot, and Krishna instructed him, “Keep my chariot ready with all my best weapons.”

He said, “If Arjuna is not able to reach Jayadratha, then I will jump from my chariot and destroy the entire army.”

The next day, when the battle began, the army seemed to stretch to the horizon, with various military formations set in place. One formation in particular was designed in such a way that the entire army extended for miles, and at the back of it, Jayadratha was out of sight.

Arjuna looked at the vast expanse and thought, “I don’t see how I can break through this, but I will reach Jayadratha.”

The day’s war began. Arjuna charged forward, and Drona stood at the front of the formation. Arjuna and Drona started fighting fiercely, and their battle went on for hours. At one point, Krishna told Arjuna, “Your fight with Drona could go on all day, but you don’t have time for this.”

Suddenly, Arjuna shot a flurry of arrows that temporarily stunned Drona. Krishna took Arjuna’s chariot, steered it around Drona’s stand, and charged ahead. By the time Drona recovered, he called out, “Arjuna, where are you going? Have you become a coward? Fight me!”

Krishna continued to drive the chariot forward, positioning himself close to Jayadratha. He knew that Arjuna would have to fight through countless soldiers before he could reach Jayadratha.

Meanwhile, there was a warrior named Shalyayush, who was given a magical mace by Varuna. Anyone struck by this mace would be killed instantly. Shalyayush, unable to match Arjuna in archery, decided to fight him with the mace. As he tried to strike Arjuna, his blows missed, and instead, he accidentally hit Krishna.

Now, Shalyayush had been warned about the mace—if he hit a non-combatant with it, the mace would turn on him. In the heat of battle, he forgot this warning and struck Krishna. The moment the mace hit Krishna, it slipped from his hand and turned around, hitting Shalyayush instead, causing him injury.

Meanwhile, the Kaurava forces, unable to stop Arjuna, began to flee. Arjuna was unstoppable—he had always been formidable, but the death of Abhimanyu had made him even more powerful. As he pushed forward, the Kaurava forces couldn’t hold him back, and they broke ranks in fear.

Watching from the sidelines, the Kaurava leaders realized that Arjuna’s momentum was unstoppable. They had kept a significant number of their forces engaged at different points, but Arjuna was breaking through their defenses. One leader, thinking he might be able to face Arjuna, said, “I am not afraid of even Indra, but I will not face his son in battle.” He then came up with a plan.

He had a mystical armor that could protect anyone who wore it from arrows. He decided to give this armor to one of his warriors, believing it would protect him against Arjuna’s arrows. The warrior was pleased and went forward with the armor, thinking it would shield him completely.

However, Arjuna, who knew the intricacies of battle, understood that no matter how powerful an arrangement was, there would always be some loophole. He knew the armor would protect the body, but it left the tip of the fingers vulnerable. Arjuna carefully aimed his arrows at the warrior’s fingers, knowing this would be the key to defeating him.

The warrior, thinking himself invincible due to the armor, continued forward, unaware of Arjuna’s strategy. Arjuna fired, striking the vulnerable tip of the warrior’s fingers and breaking through the armor’s protection.

At this point, Arjuna’s forces had broken through the Kaurava ranks, and Krishna observed that it was time to send someone to assist. He turned to Satyaki and said, “Satyaki, you please go and support Arjuna in this moment of need.”

And you assist your teacher. Satyaki is with him because before Arjuna left, he told him to stay by his side to protect him. He knew that while he was focused on trying to reach Jayadratha, the enemy might spring a surprise attack. Satyaki says, “I’ve been told to stay by your side.”

Arjuna responds, “Be my ally here. All other warriors are there to protect me. You are needed much more elsewhere. Try to clear some of the enemies, there are too many attacking me.”

Once Satyaki goes in, Arjuna becomes further concerned. He thinks, “Satyaki is quite young, and if he stays and helps me, he might get trapped.” So, he looks around and sees one warrior who is ready for action—Bhima. He asks, “Can you go and help them? I was waiting for you.”

Arjuna knows that this places a heavy burden on Bhima, but he continues to push forward. Bhima and Karna engage in multiple encounters. There are two occasions when Bhima gets the upper hand over Karna, and one occasion when Karna could have killed Bhima, but doesn’t.

In this case, Bhima matches Karna arrow for arrow, and Karna is completely caught up in the fight with Bhima, which allows Arjuna to move forward.

As Arjuna relentlessly moves forward, breaking through the ranks of the enemies, the Kaurava army watches in increasing disbelief and fear. What they thought would be a certain victory is turning into a devastating defeat. The words of Duryodhana, which must have echoed in his mind, come to the forefront: “How is it possible that one warrior can destroy my entire army?”

The nature of the world is such that if someone wants to believe in a higher power, they will find enough evidence in the organization and exquisiteness of the world to infer the existence of God. But if someone is determined to be an atheist, they can find reasons to come to that conclusion as well.

For example, when we talk about how rainfall occurs—how clouds are formed and how all living beings on the land benefit from rain—it may seem like a divine mechanism. But if we question why rain also falls on oceans, we may argue that the system is not perfectly tailored for our needs alone. Similarly, Duryodhana previously had six warriors stopping Arjuna, and now he orders for eight to hold him back. He also sends Drona and Kripa, shooting arrows in all directions, just to halt Arjuna’s overwhelming onslaught.

Despite their efforts, Arjuna continues to advance, knowing that he has the strength and purpose to succeed. Krishna sees Arjuna’s determination and decides to intervene. Krishna then calls out to him, “Arjuna, are you going to let them kill me? Should I like your funeral pyre?”

In dejection, Arjuna begins to lower his bow.

But Krishna speaks to him in a voice full of resolve and urgency. “It is not now. Place the bow down.” Krishna then pulls Arjuna’s focus toward a nearby place where he can see the image of his father, Rudra. Rudra had meditated and received a blessing that whoever causes his son’s head to fall to the ground would be destroyed.

Arjuna knows that if he releases this arrow, it will bring an end to Jayadratha’s reign. He pulls the bowstring and places the arrow on the bow, preparing to take the shot.

And at that very moment, Krishna speaks to Arjuna. The sun tries to reach its sword, but the arrow comes flying so fast that it hits Jayadratha right in front of the eyes of all the Kaurava warriors. His head is carried far into the sky. In this moment, Krishna protects Arjuna.

Not only from the danger of not reaching his goal, but also from dangers that we don’t even know exist. Krishna protects us from the dangers we are aware of and the ones we aren’t. As Jayadratha’s body falls, the Kaurava army laments, and Krishna and Arjuna embrace each other in victory. They know that this has turned out to be their greatest triumph.

From the Kaurava perspective, the victory is morally shattering. The optics of the situation show that the day before, they had to use unethical means to kill one warrior, and today, they couldn’t stop a single warrior from reaching another warrior and ending his life. How could they fight against the entire army after this?

After this victory, the morale of the Kaurava forces was shattered. This happened on the 14th evening, and there were four more days of war left. The key takeaway is that even after a painful loss, one must not let it divert them or discourage them from their purpose.

When faced with a big loss, we can take solace in knowing that Krishna is preparing us for a much bigger victory. Arjuna maintains his faith and determination, and we can pray that Krishna grants us similar faith and determination when we face losses. Krishna does not promise Arjuna that he will never face problems in life. And that is the faith we should carry forward from this traumatic and intense experience on the battlefield of Kurukshetra.

To summarize, today we discussed three main points. First, we discussed right and wrong actions and how they can be evaluated based on morality and functionality. Sometimes, actions may seem functionally wrong but without a moral dimension—just a wrong decision that, in hindsight, we need to let go of. When results don’t turn out as expected, we shouldn’t hold them against the person involved. Sometimes, a wrong decision is based on a lack of competence, and in that case, adjustments should be made.

If the wrong decision is based on character, however, then that person might need to be let go. Sometimes, bad things happen, and we need to accept them.

We also discussed the incident of Abhimanyu’s heroism and his death. His death wasn’t the result of a wrong strategy, but rather an unexpected factor. Arjuna, instead of being discouraged, focused on a clear course of action—targeting Jayadratha. Through this, Krishna guided Arjuna all the way.

Krishna was more anxious than Arjuna, but he provided guidance that brought them all together. Krishna’s protection comes at multiple levels. Just when a goal seems unreachable, Krishna intervenes. When a danger is invisible, Krishna also protects us from it. His protection is not just in overcoming an unreachable goal but also in shielding us from unseen perils.

One failure can often be a step toward a bigger success. This past time illustrates many things, but one key lesson is that when we do all we can, Krishna steps in and does what we cannot. Arjuna had done all he could to reach Jayadratha, and when he couldn’t, Krishna intervened and made the impossible possible.

Let us pray that, through these dramatic pastimes, our faith in Krishna increases, and even when we face setbacks, we can remain determined and confident that Krishna will guide us to greater success through the challenges we encounter.

Yes, and now, Pravid is here, just a few feet away, conducting this session day after day. He is extending himself to share his wisdom. One of the things Pravid told me, which I want to share with all of you, is that he enjoys the attention of the audience. And we are all part of this experience.