Speaker A
الاستماع، وأرجون! تعرف سر الحياة! فهم النموذج الفعلي من الإبداع! تغرق قبضة يدك في تيار نهر الجانج، النهر لن أعطيك أي شيء!
كريشنا يشرح لأرجون أسرار الحياة، الروح، العدالة، والواجب في معركة كوروكشترا من خلال تعاليم البهاغافاد غيتا.
Key Takeaways
- الإنسان هو اتحاد بين الجسد والروح الخالدة التي هي جزء من الله.
- الطبيعة البشرية تتأثر بثلاثة 'جنات' تحدد سلوك الإنسان وأفعاله.
- العدالة تنبع من إدراك الإنسان لذاته كروح متعاطفة مع كل الكائنات.
- العقاب ضروري لإعادة التوازن وتحقيق العدالة في العالم.
- الواجب الروحي لأرجون هو القتال لإقامة العدالة رغم التحديات النفسية.
What the video covers
- كريشنا يوضح أن الإنسان ليس مجرد جسد مكون من العناصر الخمسة بل اتحاد بين كيانات مرئية وغير مرئية مع وجود الروح الخالدة.
- الطبيعة الإنسانية تتحدد بثلاث خصائص رئيسية: تاماس (الظلام)، راجاس (الغطرسة)، وساتفا (النور والمعرفة).
- الروح خالدة لا تموت ولا تتأثر بالعناصر المادية، وهي جزء من الله يسكن الجسد.
- الولادة والموت هما دورة مستمرة للروح حتى تدرك ذاتها كجزء من الله وتتخلى عن الظلم.
- العدالة هي إدراك الإنسان لذاته كروح وكونه جزءًا من الله، مما يولد الرحمة تجاه الآخرين.
- الظلم هو نتيجة الجهل والتأثير السلبي لـ 'تاماس'، ويؤدي إلى الانفصال عن الله.
- العقاب هو شكل من أشكال الرحمة لإيقاظ الجهلاء وإعادة التوازن للعدالة في العالم.
- واجب أرجون في المعركة هو إقامة العدالة بالقضاء على الظالمين رغم الصراعات الداخلية حول الرحمة والقتل.
- الفهم الحقيقي للذات والروح هو أساس التحرر من دورة الولادة والموت وتحقيق السمو الروحي.
- المعركة ليست فقط صراعًا جسديًا بل صراعًا روحيًا وأخلاقيًا لتحقيق العدالة والحق.
Full Transcript — Download SRT & Markdown
Speaker A
ولكن إذا كنت تراجع النخيل المقعر إلى تيار نهر الجانج، النهر الماء المقدس من نهر الجانج يمكن أن تثار لشفتيك!
Speaker A
أعتقد، أرجون! هل هي قبضة من الغطرسة أو النخيل على شكل كوب من التضحية التي قمت بها المفترض؟ يمكنك فهم هذه المعرفة؟ ما هو هذا العالم، أرجون؟ البشر، والشياطين، والحيوانات، والطيور، الطفيليات، والحشرات، والأسماك، والأشجار...
Speaker A
كيف كل هذه خلقت؟ ما هو مضمونهم خلقوا؟ كيف أنها لا تعمل وكيف البقاء على قيد الحياة؟ كيف لا يموت؟ وماذا يحدث بعد الموت؟ تأمل على هذا السر.
Speaker A
يتكون جسم الإنسان من التراب، وكريشنا. يتدفق الماء من خلال ذلك كالدم والأخلاط الأخرى. الحريق يعطي حرارة الجسم.
Speaker A
والفراغات الفارغة في الجسم تتكون من الفضاء. لذلك، الأرض، والهواء، والماء، والنار، والفضاء...
Speaker A
الجسم مخلوق من هذه العناصر الخمسة الأساسية. لذلك، الجد الأكبر بيشما، والمعلم درونا ليسوا أكثر من تراب، وماء، وهواء، ونار، وفضاء.
Speaker A
حتى العلماء المتعلمون يتكونون من العناصر الخمسة الأساسية وكذلك الطغاة.
Speaker A
فماذا تتوق إليه، أرجون؟ من أجل التراب؟ لكن كريشنا، من خلال هذا الجسم المصنوع من التراب يتخذ البشر هوياتهم.
Speaker A
كل الروابط متجذرة في هذا الجسم المصنوع من التراب. لا يا أرجون! إذا كان هذا صحيحًا فلماذا يُدمر جسد الإنسان بعد الموت؟
Speaker A
في الواقع، لا هوية الإنسان من جسده ولا علاقاته متجذرة في جسده.
Speaker A
سلوك الإنسان وطبيعته وأفعاله هي هويته. كيف يتم خلق السلوك والطبيعة والأفعال؟
Speaker A
افهم ذلك، أرجون! حياة الإنسان مجرد تناغم بين الكيانات المرئية وغير المرئية، أرجون.
Speaker A
ومع ذلك، يبدو أن طبيعة كل إنسان وأفعاله تختلف بشكل كبير. السبب في ذلك هو الثلاثة "الجنات" للطبيعة.
Speaker A
"تاماس"، "راجاس" و"ساتفا". ما هي هذه الخصائص الثلاث، كريشنا؟ "تاماس" تعني الظلام. قضاء حياة الإنسان دون التفكير في الخير أو الشر يُقال إنه سلوك موجه بـ"تاماس".
Speaker A
تمامًا كما تعيش الطيور والحيوانات فقط لتلبية شهواتها الجسدية. "ساتفا" تعني نور المعرفة.
Speaker A
عندما يفكر الإنسان، في كل ظرف، في العدالة، والحق، والتقاليد قبل التصرف، يُسمى ذلك طريقة حياة موجهة بـ"ساتفا".
Speaker A
بين هذين هناك شخص يمتلك المعرفة لكنه أيضًا مرتبط برغبات الجسد والعقل.
Speaker A
مثل هذا الشخص يعيش بتكبر، مما يعني عقلية موجهة بـ"راجاس". من خلال توازن "تاماس"، "راجاس" و"ساتفا" يتم تحديد طبيعة الإنسان.
Speaker A
انظر إلى الأمام، أرجون! ما هي "الجنات" التي تراها فيهم جميعًا؟ الأمير دوريودهان يعرف ما هو العدل لكنه لا يتصرف بناءً عليه.
Speaker A
حياته تدور حول الغطرسة. لذلك، يمتلك القليل من "تاماس". يمتلك المزيد من "راجاس" و"ساتفا" غائبة تمامًا.
Speaker A
وهناك الأمير دوشياسان. لقد أطاع دائمًا أوامر أخيه الأكبر دون تفكير مسبق.
Speaker A
لذلك، يمتلك فقط "تاماس". انظر إلى الجد الأكبر بيشما أيضًا، أرجون. يمتلك كميات متوازنة من "ساتفا" و"تاماس".
Speaker A
لا يحمل غطرسة. لكنه مقيد بأفكار قديمة وتقاليد عتيقة. حتى عندما تستدعي الحاجة لا يستطيع كسر قسمه.
Speaker A
انظر إلى المعلم درونا! يمتلك المعرفة والغطرسة معًا. المعرفة تحرر الإنسان. لكن غطرسته لا تسمح له بالتحرر.
Speaker A
لكن كريشنا، إذا كانت طبيعة الإنسان هي اتحاد هذه الثلاثة "الجنات"، فهل أفعال الإنسان مقدرة سلفًا؟
Speaker A
أن الأسد سوف يفترس الغزال والغزال ملزم بالخوف من الأسد.
Speaker A
فلماذا العدالة مهمة؟ لماذا يجب معاقبة الجرائم؟ ما هو الهدف من ذلك؟
Speaker A
سؤال رائع، أرجون! لكن أولًا افهم ما هو الإنسان! الإنسان ليس مجرد اتحاد العناصر الخمسة الأساسية.
Speaker A
ليس فقط خمسة كيانات. خمسة "جيانندرياس"، خمسة "كارمندرياس" وثلاثة "جنات"... ليس حتى مجرد اتحاد 23 كيانًا من هذا النوع.
Speaker A
لكي يمشي الإنسان ويمارس وظائفه يحتاج إلى طاقة. والطاقة تسمى "شيتانا".
Speaker A
فهل الإنسان مكون من "شيتانا"؟ لا يا أرجونا! إلى جانب "شيتانا" الإنسان، اتحاد تلك الـ23 كيانًا هو الخلق.
Speaker A
السكن في هذا الجهاز المسمى الإنسان المكون من 24 كيانًا هو "المان"، مما يعني جزءًا من الله.
Speaker A
وهذا ما يسمى الروح. عندما يصبح الخلق والمان واحدًا، مما يعني عندما يسكن جزء من الله في جسد الإنسان كروح، عندها يأتي الإنسان إلى الحياة.
Speaker A
ما هي الروح، كريشنا؟ وما هو وسيلة فهمها؟ تمامًا كما يستخدم الإنسان عربة، تستخدم الروح هذا الجهاز المسمى الجسد.
Speaker A
من خلال وسيط الجسد، تختبر الروح أفراح وأحزان الجسد.
Speaker A
لكن الروح ليست الجسد، أرجون. الجسد يمكن أن يُدمر. لكن الروح لا يمكن أن تُدمر.
Speaker A
"نينام تشيندانتي شاستراني، نينام داهاتي بافاكاه" "نا تشينام كليداينتي أباو، نا سوساياتي ماروتاه." الروح لا يمكن أن تخترقها الأسلحة ولا يمكن أن تحترق بالنار.
Speaker A
ولا يمكن للماء أن يضعفها، ولا يمكن للريح أن تجففها. رغم أن الروح تسكن في الجسد فهي خالدة!
Speaker A
"نا هانيتي هانياماني شاريري." أرجون، يمكن قتل الجسد لكن الروح لا يمكن قتلها!
Speaker A
الروح حاضرة في كل مكان، غير ملموسة، مستقرة. هي أبدية. تمامًا كما يخلع الإنسان ثيابًا قديمة ويرتدي جديدة، كذلك الروح تترك جسدًا قديمًا وتتخذ جسدًا جديدًا مرارًا وتكرارًا.
Speaker A
لكن كريشنا، أنا أختبر العالم من خلال جسدي. بدون فهم جسدي كيف يمكنني فهم روحي؟
Speaker A
معرفة الذات في شكل روح ليست مستحيلة أيضًا، أرجون. حتى العميان يعيشون.
Speaker A
حتى الصم يعيشون. الذين لا يملكون أيديًا أو أرجلًا يعيشون أيضًا.
Speaker A
من الواضح أن الجسد ليس ما يصنع الإنسان. الذي يفقد طاقته أو وعيه يعيش أيضًا.
Speaker A
لذلك من الواضح أن شكل الإنسان اللاواعي ليس الجسد أيضًا. الذي يستكشف نفسه بهذه الطريقة...
Speaker A
"أنا لست 'الإندرياس'، ولا الجسد" "ولا المشاعر، ولا الأفكار" "ولا أنا الأفكار." الذي يفهم هذا يفهم نفسه أخيرًا في شكل روح.
Speaker A
ما هو هدف الروح، كريشنا؟ عندما تم تقسيم الخلق وعندما خُلق الإنسان والطبيعة، أصبح الإنسان، وهو جزء من الله، روحًا وسكن في كل كيان من الخلق.
Speaker A
كانت تلك الروح محاطة بالرغبة والظلام، أرجون. الاستيقاظ من سبات الرغبة وفهم الذات كجزء من الله هو واجب، هدف، وغاية الروح.
Speaker A
لكن كريشنا، إذا كانت كل روح جزءًا من الله، هل التقدم والعقبات يتحكم فيها الله نفسه؟
Speaker A
تمامًا كما أن الجوهرة المدفونة في التراب لا تتلألأ، كذلك الروح المحاطة بـ24 كيانًا من الخلق تتعلم أنها جزء من الله.
Speaker A
غالبًا ما تفترض الأرواح أن أجسادها هي كل شيء. وأنها مختلفة عن الجسد نفسه لا يُعرف لهم أبدًا.
Speaker A
الفرح، الحزن، الرائحة، الطعم، وغيرها التي يشعر بها الجسد، يفترضون أنها تجاربهم ولا يسعون أبدًا للتغيير.
Speaker A
الأرواح التي لا تسعى نحو التغيير وترتكب الظلم باستمرار، معاقبتها لإيقاظها أمر لا مفر منه.
Speaker A
من الأفضل أن تفهم هذا أيضًا، أرجون، أنك لست جسدًا بل مجرد روح.
Speaker A
كل محارب يُرى في هذه المعركة ليس كما تظن. لقد سكنوا جميعًا جسدًا لفترة زمنية.
Speaker A
أجسادهم ستموت لكنهم جميعًا خالدون! سيتخذون أجسادًا جديدة مرة أخرى.
Speaker A
حتى لا يعرفوا أنفسهم كأرواح نقية، وحتى يتخلوا عن الظلم ويغرسوا العدالة في أنفسهم، سيستمرون في الولادة والموت.
Speaker A
هذه هي الدرس الأول من "برهما فيديا"، أرجون! الذي يولد سيموت بالتأكيد.
Speaker A
والذي يموت سيولد بالتأكيد مرة أخرى. هذه المعرفة العظيمة تسمى "سانكيا يوغا"!
Speaker A
ما هي العدالة والظلم، كريشنا؟ الطريق الذي يسير فيه الإنسان ويرى نفسه كروح ويعرف نفسه كجزء من الله...
Speaker A
ذلك الطريق يسمى العدالة. عندما يعرف الإنسان نفسه كجزء من الله، يدرك أن الخلق هو الله والله هو الخلق.
Speaker A
لا فرق بين الخلق والله! الإنسان الذي يفهم هذا ليس قاسيًا أو عنيفًا تجاه البشر والحيوانات.
Speaker A
يعرف أن بتر عضو يسبب الألم ليس فقط لل...
Speaker A
Similarly, when one human feels pain the entire world experiences that pain. as long as even a single human is suffering in this world no one can feel true pleasure to the fullest until then.
Speaker A
When upon knowing this a human mind is filled with compassion it is called justice.
Speaker A
When one is under the influence of 'tamas' 'guna' he becomes harsh, cruel and selfish towards others!
Speaker A
Just for the sake of his perceived pleasure he inflicts sorrow upon others. he cannot grow closer towards god.
Speaker A
therefore injustice is the path that leads away from god. therefore, injustice is another name for ignorance.
Speaker A
So, one needs to feel pity towards an ignorant one. What is the purpose of punishment?
Speaker A
When an ignorant one is unwilling to know the value of knowledge and is unwilling to even glance at knowledge then punishment is compassion even towards him and towards others as well.
Speaker A
for the creation's progress to be always towards god is inevitable! But at times situations arise when ignorance, desire and injustice grow and justice in the world is at the brink of extinction and the world is devoid of justice
Speaker A
compassion and truth are both destroyed. In order for the forthcoming generations to get justice slaying unjust ones today and re-establishing justice is inevitable!
Speaker A
today is a similar situation, arjun! and the duty to establish justice is yours! hence overcome your weakness and prepare for this battle!
Speaker A
But murders shall occur at my hands, krishna! If lives are ended by me won't that destroy the compassion within me?
Speaker A
and if compassion is the basis of justice won't my soul become unjust? the limit of justice is surely created.
Speaker A
But the limit of actions isn't created, arjun. the difference between actions and deeds is necessary to be understood.
Speaker A
all deeds are actions, but all actions aren't deeds. a deed is an action for which an outcome is expected.
Speaker A
When one carries out a deed expecting pleasure, wealth and praise he is bound by the outcome of that action.
Speaker A
When a deed is performed with an expectation of an outcome it is called 'Sakam karma Yoga'.
Speaker A
and when a deed is carried out without expecting an outcome it is called 'nishkaam karma Yoga'.
Speaker A
this is the very reason he has to be born repeatedly. In reality a man isn't bound by a deed.
Speaker A
the expectations linked to that deed is what bounds him. how so, krishna? If you hope to be victorious in this war then you shall feel immense sorrow upon defeat.
Speaker A
and that sorrow shall compel you to do something else for which you need to be born again.
Speaker A
If you are victorious your arrogance shall grow. and that arrogance shall drive you towards worldly triumph.
Speaker A
It shall make you kill and the sin ought to it shall bind you. think about it!
Speaker A
If in this battle you have no desire to win and have no fear of losing would you feel bliss or sorrow at the end of this war?
Speaker A
neither bliss, krishna nor sorrow. therefore your bliss, sorrow hopelessness disappointment, arrogance aren't due to the war.
Speaker A
the expectations that you have from the war shall cause them. Is it not true, arjun?
Speaker A
therefore, holding joys and sorrows as equals without thinking of gain, loss, victory or defeat if you engage in battle, O' son of kunti you shall not bear any sins.
Speaker A
this is called 'karma Yoga'. the one who attains the knowledge of 'Saankhya' realises the fact that he isn't a body but a mere soul.
Speaker A
that the bliss and experiences of the body are only until death. and therefore, aren't real, but just illusions.
Speaker A
for him becoming a 'karma Yogi' becomes easier. But krishna if deeds are meant to restrain isn't it wise to renounce the world and embrace sainthood?
Speaker A
Such thinking is the sole reason for this war today, arjun! ponder over it. When the ones possessing 'gunas' and the ones who know justice give up deeds then the ones full of injustice run the world.
Speaker A
had grandsire Bheeshma not renounced the world injustice wouldn't have grown so vast today. and had your father not gone on an exile brother Yudishtir would be reigning in peace today and would be teaching his subjects about justice and righteousness.
Speaker A
But arjun, the sad truth is that only the virtuous ones can benefit the world.
Speaker A
But they are the ones who often think of sainthood. Just as water drifts away as steam and dirt keeps lying right there, similarly the virtuous and learned ones give up the world and unjust ones possessed by 'tamas' function in the world.
Speaker A
Ought to this very reason sins and injustice grow in the world. But 'karma Yoga' protects this world from this bizarre situation!
Speaker A
a 'karma Yogi' gives up expectations of an outcome but not the deeds themselves. he stays in this very world like a saint.
Speaker A
he performs all actions but doesn't lose himself in one. a 'karma Yogi' expects nothing from his children, from his dear ones and even his subjects at all.
Speaker A
he himself reaps the benefits of sainthood. But he benefits the world like a familial head.
Speaker A
a human toils for the well being of his off-springs. how can he not expect joy from his own off-springs?
Speaker A
Whatever a human does for his children is it a transaction or an act of love?
Speaker A
Love krishna. then why expect an outcome for his deeds, arjun? future gains are measured in a transaction and not in love.
Speaker A
the human who moulds his children's character well and bestows the virtues of love and justice upon them his children shall surely give him love and protection.
Speaker A
the deeds of one's children and the behaviour of dear ones reflect one's own deeds, arjun.
Speaker A
and when one has no rights upon their deeds what is the use of having hopes and expectations from them?
Speaker A
If you think deeply, arjun, you shall realise soon that there is no deed in life to which linking hopes and expectations is inevitable.
Speaker A
When the creation is god and human is a fragment of god all actions are caused by god himself.
Speaker A
a human does nothing on his own. this is the base principle of 'karma Yoga', arjun.
Speaker A
hence it is necessary that you become a 'karma Yogi' and fight this battle, arjun.
Speaker A
By giving up three 'gunas' be free of them, arjun. Be free of this dilemma!
Speaker A
always think for 'Sattva' which is the Lord himself and continue with your duties. the desire to achieve something and the thought of defending something that was achieved must be given up, arjun and liberate your soul.
Speaker A
Remember arjun. Your right is only to commit deeds. the outcome relies on the Lord.
Speaker A
therefore neither is it right to run from deeds nor is it right to expect a return for your deeds.
Speaker A
the one who gives up on outcomes but does not give up deeds how can such a 'karma Yogi' be recognised, krishna?
Speaker A
Look arjun? the one who gives up food just to escape its taste in reality the craving for taste never leaves his mind.
Speaker A
he faces a twofold loss. for one he becomes weak due to which the inevitable effort of attaining the Lord cannot be done by him.
Speaker A
and secondly his mind is always full of craving for taste. hence rather than giving up food one better gives up the craving for taste itself.
Speaker A
a 'karma Yogi' draws out all cravings in his mind. he accepts life as his duty and does function.
Speaker A
But he is never in harmony with his actions. and arjun the one who has no hopes and expectations from his actions are the one whose motives are fulfilled.
Speaker A
the one whose mind doesn't falter even after one failure the one who doesn't think he is most superior after one success such a person is called a 'karma Yogi'.
Speaker A
and such a person succeeds in life repeatedly. Wishes arise out of expectations of outcome.
Speaker A
and it is a characteristic of wishes to stay unfulfilled. Unfulfilment gives rise to anger.
Speaker A
and anger gives rise to desire. Due to desire a person forgets the knowledge of behaviour and interaction.
Speaker A
Loss of knowledge causes loss of virtue. Inappropriate actions take place. and the society becomes an enemy of such a person.
Speaker A
and in the end such a person meets complete downfall. Like for brother Duryodhan his commander-in-chief grandsire is his enemy and he blessed you to emerge victorious.
Speaker A
arjun dutifulness is the second step towards the divine knowledge. Strengthen your faith in the almighty.
Speaker A
know your own self. Break free from the shackles of bondage. Sacrifice the desire of the outcome and do only your duty.
Speaker A
By strengthening my faith in the almighty how can I become dutiful? arjun, due to 'Sankhya Yoga' a human keeps reminiscing the almighty.
Speaker A
Reminiscing the almighty gives birth to a sense of submission. and this sense is called devotion.
Speaker A
Devotion enlightens a human about what is right and wrong. and that knowledge gives him a glimpse of the almighty.
Speaker A
the one who gets a glimpse of the almighty he becomes the most Dutiful. he is freed from the circle of rebirth and attains salvation.
Speaker A
that is the ultimate aim of all souls and the pinnacle of righteousness. But how will I submit without a glimpse of the almighty, Madhav?
Speaker A
to get a glimpse of the almighty get rid of greed pride anger and prejudice.
Speaker A
if a person sitting in a dark room says that he wants to see the Sun what will you suggest him?
Speaker A
Won't you tell him to come out of the room and stand under an open sky?
Speaker A
Sun is already present there! Similarly, arjun, this universe is the almighty. the almighty is everything.
Speaker A
nothing else other from him. the one who sees his soul sees the almighty. Like the taste of a single granule of salt is indifferent from the taste of the ocean similarly a soul is indifferent from the Supreme Soul.
Speaker A
that means, Madhav are you the almighty? Yes, arjun. I am the almighty. Just like you are.
Speaker A
But you aren't enlightened about it unlike me. So Madhav why isn't submission before you regarded submission before god?
Speaker A
absolutely. Submission before me is submission before the almighty. Sacrifice everything and seek my refuge, arjun.
Speaker A
I am the universe. I am present in every aspect of the universe. I am the Sun and I am the moon.
Speaker A
I am present in all the constellations and planets. I am more ancient that the Sun and as new as a blossoming flower.
Speaker A
I am the human race. I am the power that creates heaven and hell. I am Duryodhan.
Speaker A
and I am arjun too. how is that possible, Madhav? people have witnessed your birth.
Speaker A
Your mother is still alive. You took birth from her womb. how can you be, both, ancient and modern?
Speaker A
You are seeing the body and I talk of the soul. I have been born innumerable times, arjun.
Speaker A
I have many avatars. I have taken up many forms and have died right here!
Speaker A
and I will take many births in the future, as well. Whenever righteousness is harmed whenever the evil raises its hood in order to rescue the righteous to annihilate the evil and to re-establish righteousness, I'll take birth.
Speaker A
this has happened in every age and will continue to happen in future, as well.
Speaker A
I am the almighty! I was the Matsya avatar and the Vamana avatar. I am parashurama and I was Lord Rama!
Speaker A
I am Brahma, Vishnu and Mahesh! and I am Saraswati, kali and Lakshmi, as well.
Speaker A
I am neither male nor female nor a transgender. I am neither the body nor its parts.
Speaker A
I am knowledge, creation reason and eternal. I am everything! Yet, I am nothing! this has happened in every age and will happen in future, as well.
Speaker A
When you reflect on your being you will find yourself connected to me. and then, just like me you too would find yourself in the avatar of the almighty.
Speaker A
But to gain that position it's imperative that you dedicate yourself completely to me. What do you mean by 'dedication', Madhav?
Speaker A
It is a state of mind where one gives up all wishes doesn't make a decision for oneself and doesn't take a votive.
Speaker A
One does the work that's given to him/her. In reality, dedicating yourself to something is committing yourself, your mind your wits, your knowledge your desires, your wishes, your emotions and everything that you have to someone.
Speaker A
and such commitment is called devotion. a wife is committed to her husband. a warrior is committed to his army general.
Speaker A
a student is devoted to his mentor. are all these forms of devotion alike? Does all of them attain god?
Speaker A
no arjun. When a person is devoted to something or someone he moulds himself accordingly.
Speaker A
he leaves no space for any doubt or question. Devotion towards someone evil can make a person malign.
Speaker A
king of anga, karna, despite knowing what's right badmouthed panchali during the game of dices.
Speaker A
'the woman who is in a relationship with five men' 'is no better than a mistress.' and the reason for that was the devotion of king of anga towards brother Duryodhan.
Speaker A
the punishment he is about to get in this war wouldn't be for what he is but for his loyalty towards an evil man.
Speaker A
hence, O Dhananjay it's necessary to dedicate yourself to what's right. that makes a human being right.
Speaker A
Only criminals are shackled with chains made of iron. the temple lamps are fastened by chains made of brass.
Speaker A
and gold chains are adorned around our necks as ornament. Loyalty towards husband, loyalty towards master loyalty towards friends and just few forms of loyalty.
Speaker A
But the true loyalty of all is your loyalty towards god. But what does devotion towards god have to do with 'Sankhya Yog' or 'karma Yog'?
Speaker A
Because of 'Sankhya Yog' human beings know that they are but souls. and because of 'karma Yog' they get freed from all the ties.
Speaker A
and it's because of devotion that human beings get to know the real form of the almighty.
Speaker A
and having known about almighty a human being rises above the cycle of birth and death and attains eternal bliss and knowledge.
Speaker A
a human being devotes himself to the almighty and becomes the almighty. the way a drop of water, when falls on a river becomes the river itself.
Speaker A
So you mean this human body is of no worth, Madhav? It surely is worth, parth.
Speaker A
the human body becomes the medium for a human being to meet the almighty. Between death and reincarnation the knowledge of soul remains dormant.
Speaker A
With the experience, knowledge thoughts and practices you acquire in your previous life the soul becomes a part of a new body.
Speaker A
the progression of a soul and its declination is only possible, when it's a part of a human body.
Speaker A
But, Madhav, by slaying the people present here are we not destroying the chances of their extrication?
Speaker A
Your enemies have crossed the boundaries of righteousness. Unrighteousness has become their second nature. In so being, their extrication is impossible.
Speaker A
a sinner can be given a chance to reform, only to a certain extent. I had forgiven 99 mistakes of Sishupal.
Speaker A
But it was necessary to punish him for his 100th mistake. If we let a sinner commit sins he degrades more and more.
Speaker A
Benevolence is to stop him from making mistakes. these souls would not meet their end but leave their bodies which are corrupted by unrighteouness and be a part of new human bodies.
Speaker A
and there are more chances of their progress in a new body. If you fight the war with this mindset it would be appropriate.
Speaker A
human body to a human being is his wealth as well as dignity. those who tread the path of righteousness purify their bodies and through it meets its soul.
Speaker A
this is the connection between 'kshetra' and 'kshetragna'. I couldn't understand, Madhav. When one knows that one's body is just like a part of this land that is, it is just a place which is 'kshetra' and he is the one who understands about that piece of land
Speaker A
and resides on it. that is he is a 'kshetragna'. It's then that he, through his body can gauge the progress.
Speaker A
the soul resides in the body and balances three virtues. It eradicates darkness and paves the way for goodness.
Speaker A
With its devotion for god it unites with the almighty. Who is a devotee? Is being devoted, not devotion?
Speaker A
no parth. It is the first step to devotion. In reality, devotion is not a task.
Speaker A
It is a state of mind. It's necessary for a human being to purify his soul by means of prayers, renunciation yagna apostasy rituals yoga and self-learning and to remain devoted to the almighty.
Speaker A
that he devotes all that he does all the moments every breath to the almighty.
Speaker A
If devotion is only a state of mind then what importance does prayer, renunciation and other things hold?
Speaker A
Just the way the utensil you clean today gets dirty again a human mind becomes oblivious of the almighty time and again.
Speaker A
hence, it's necessary that with prayers, renunciation, self-learning and other means you keep reminding yourself all the time that your life is devoted for the almighty.
Speaker A
It's not important, which part of river you dive into. What's important is, you are diving.
Speaker A
there's only one deduction of 'Bhakti Yog'. that by committing his life to the almighty a human being should continue his devotion for the almighty.
Speaker A
and that he keeps the goodness in him alive. What's virtue and goodness, Madhav? Violence without reason or necessity is unrighteous, parth.
Speaker A
In reality, non-violence is the supreme decree and along with it, truth abstention from anger, sacrifice peace of mind, abstention from taunting mercifulness not being drawn towards joy, not doing a task without any reason illustriousness, forgiveness, patience, cleanliness of body
Speaker A
not being proud of one's virtue and not being egoist. all these qualities are called the Ultimate possession.
Speaker A
Only with the help of these does a human be my true devotee fulfil the duties in life establish righteousness and live without any endearment to the fruits of action.
Speaker A
I will, undoubtedly grant him happiness, in his life. and absorb him within myself, after his death.
Speaker A
how is your appearance, Madhav? through the medium of 'Sankhya Yog' I got to know that I am a soul.
Speaker A
I am Immortal and reside in this mortal body for some time. through the discipline of selfless action, I got to know that the one who sacrifices the desire for the fruits of action and fulfils his duty achieves peace of mind and happiness, in life.
Speaker A
through the discipline of spirituality I got to know the importance of submission to you.
Speaker A
But Madhav you said that the almighty not humans, stands here, in every place. But..
Speaker A
I still see humans here. Only humans, Madhav. I want to have a glimpse of your true self, Madhav.
Speaker A
Your power, your knowledge, illustriousness and opulence filled divine form.. I want to see it, Madhav.
Speaker A
Manifest your imperishable form to me, Madhav. Destroy all my doubts. Manifest yourself, Madhav. Behold parth!
Speaker A
from divine knowledge to the discipline of selfless action. from the discipline of selfless action to spirituality.
Speaker A
and from spirituality does one achieve knowledge. Witnessing my ultimate form is true knowledge, arjun.
Speaker A
this is the supreme knowledge that forms the basis of all other knowledge and sciences.
Speaker A
this knowledge grants salvation. even the deities don't get to see this form so easily the form that I manifest to you, arjun.
Speaker A
I dwell in each and every particle of this earth. and the earth, Sun, Moon the galaxy and the constellations dwell within Me.
Speaker A
I am the truth! I am complete! I am life and I am god! I am prime alphabet!
Speaker A
I am 'Samveda' among 'Vedas'! I am 'Indra' among gods! I am the consciousness in animals!
Speaker A
I am 'kubera' among the 'Yakshas'! I am 'Shankar' among the 'Rudras'! I am 'fire' among Demi-gods!
Speaker A
I am 'Sumeru' among mountains! and I am 'Brighu' among saints! I am 'Omkar' among sounds!
Speaker A
I am the chant in 'Yagyas'! I am the holy 'peepul' among trees! I am the memory of intelligence!
Speaker A
I am intellect, constancy and patience! I am glory! I am 'chitrarath' among 'gandharvas'! I am 'narad' among divine saints!
Speaker A
I am 'kapil' among sages! I am 'Uccheshawa' among horses! I am 'airavat' among elephants!
Speaker A
and I am the lion among animals! I am the eagle among birds and the king among humans and the 'Vajra' among armours!
Speaker A
I am 'kamdhenu' among cows! I am 'Vasuki' among serpents! I am 'Sheshnag'! I am 'Yamraj'!
Speaker A
I am the Rain god and the Wind god as well! I am Lord Ram! I am holy ganga!
Speaker A
I am the origin, sustenance and end of creation! I am 'Bramha's knowledge! I am 'Mahakaal' and 'Bramha', effect, victory, nutrient and decision.
Speaker A
I am punishment, power, strategy, silence and 'tattva' knowledge as well. I am Vasudev, arjun, Ved-Vyas!
Speaker A
there is nothing that is not me! there is no place where I am not present!
Speaker A
I am time and I am life and death, arjun! I stand here as the death of all humans present here!
Speaker A
even if you do not raise your weapons I shall slay them all! therefore overcome your desire and comprehend your duties!
Speaker A
Shoulder the burden of justice! Raise your 'gandiva' bow and commence the battle! engage in battle, arjun! engage in battle!
Speaker A
O' Madhava! O' Madhusudan! today, all my doubts have been obliterated! kindly return to your human form!
Speaker A
I shall obey every order of yours! 'karishye vachanam tava!' krishna, with his 'Yogic' illusion has imparted the entire 'Bramhic' knowledge into arjun's mind in a single moment, Your Majesty!
Speaker A
even I have attained sanctity by this knowledge. I indeed feel so! there is no doubt anymore that arjun, with his great power and resilience has raised his 'gandiva' bow, Your Majesty!
Speaker A
What else is happening at 'kurukshetra', Sanjay? continue describing everything to me in detail. the pandava army is gathering for its first day of formation.
Speaker A
the five pandavas are heading east upon their horses, Your Majesty! at the foremost portion of the formation all five pandavas are upon their chariots, Your Majesty!
Speaker A
Due to scarcity of army on their side they have assumed such a formation by which they can penetrate into our formation and reach prince Duryodhan at the earliest!
Speaker A
What could be such a formation, Sanjay which has the capability to pierce through an entire army?
Speaker A
the biggest strength of commanders-in-chief. the one which is terrifying as the armour of god Indra!
Speaker A
the 'Vajra' formation! grand sire. that eagle will eat our army. Why don't you say something?
Speaker A
What delusion are you in? prince arjun, with much quickness has destroyed the foremost part our army's formation, My king.
Speaker A
all five brothers are at a close proximity to prince Duryodhan! they shall soon be facing prince Duryodhan!
Speaker A
What! But why isn't grandsire coming up with a counter attack for protecting my sons, Sanjay?
Speaker A
charioteer, make haste and move forth! Bheem! You need to go and hold off ashwatthama!
Speaker A
You need to go protect the sons of panchali! arjun, stay with brother Yudhishthir. ensure that neither grandsire nor Duryodhan reach him!
Speaker A
no Bheem! arjun must go and battle with revered guru! arjun and Bheem had to leave Yudhishthir and go.
Speaker A
now, ashwatthama and guru Drona will not allow arjun and Bheem to return to protect Yudhishthir!
Speaker A
prince Duryodhan it's time to attack Yudhishtir. charioteer, move forward. the grand sire has created a splendid maze.
Speaker A
he has split all the pandavas and is taking me to Yudhishtir. Who are you, boy?
Speaker A
from where have you got the ability and courage to face me with these warriors?
Speaker A
I am pandu's son arjun and the Yadav princess Subhadra's son abhimanyu. Why don't you attack, great grandfather?
Speaker A
I cannot attack you. at this age, when you should gain knowledge you are facing us on the battlefield.
Speaker A
this very sight grieves me. You are my great grandson. I can only love you.
Speaker A
how could I possibly wound you? go away, son. go away. concede defeat, great grandfather.
Speaker A
I will not leave. the sun is about to set. everyone is busy. Very soon, we must proceed towards Yudhishthir.
Speaker A
We will not get a better opportunity. he is alone, elder brother. charioteer, let's go.
Speaker A
king of Madra, it is almost sundown. Before his excellency returns, we must kill Yudhishthir!
Speaker A
Strike at him! Uttar! 'apart from the five husbands of yours' 'the entire dynasty will be annihilated in this war.' 'Revered guru' 'today in the battlefield' 'I shall indeed bear the flag of victory.' this sacrifice of prince Uttar will not go in vain, king Virat.
Speaker A
Our enemies will indeed have to pay for it. Yudhishthir would have died today itself, grandsire had the son of Virat not shown great valour!
Speaker A
Do not worry, my darling. his excellency Bhishma will capture Yudhishthir tomorrow itself. today, we wreaked such havoc on the army of the enemy that tomorrow in the battlefield no soldier will step forth to protect them.
Speaker A
all of them must be frightened after seeing our valour. frightened?! foolish Duryodhan! the wailing of a widowed woman does not frighten even her young daughter.
Speaker A
then why would our opponents be frightened?! What have you done anyhow?! all you did the entire day was get a fifteen-year-old boy murdered!
Speaker A
You did not even commit it yourself but made me do it instead! king of Madra from an ordinary soldier to the supreme general the credit of individual valour goes to no one but the king.
Speaker A
Be it victory or defeat the credit always goes to the king. When it comes to the taste of a dessert a 'laddoo' and some 'kheer' make absolutely no difference because both of them are sweet, king of Madra.
Speaker A
We have tasted victory today and in the battlefield the other name of victory is valour.
Speaker A
Uncle is correct. today's victory will become the strength of tomorrow's battle. I am pleased to know that getting a taste of victory has boosted the morale for the war but until you face defeat how will there be an augmentation in your competence?
Speaker A
do not forget that in a battlefield devoid of a king all his rights lie with the crown prince.
Speaker A
In this battlefield the king is not present but you are instead. that is why, think like a king and instead of thinking about victory focus on competence.
Speaker A
What if today's victory spells defeat for tomorrow? the sons of pandu will indeed come up with a plan that will have detrimental effects on everyone.
Speaker A
today was the first day of the war and out of our seven 'akshauhini' army one 'akshauhini' army has been destroyed, emperor Yudhishthir.
Speaker A
and Vasudev there is only one question in the minds of our soldiers that if this is a war of righteousness then how could we have been defeated today?
Speaker A
a war of righteousness is also a war, general Dhrishtadyumna. When it comes to a war no one can flee from victory and defeat.
Speaker A
general Dhrishtadyumna it is the duty of a warrior to battle using his weapons. Victory and defeat lie in the hands of the almighty.
Speaker A
But prince arjun after the death of prince Uttar fear has pervaded the hearts of our soldiers.
Speaker A
how will our warriors retaliate against the attacks of his excellency and guru Drona? that is true.
Speaker A
as long as his excellency takes part in this war we will not be able to emerge victorious.
Speaker A
Defeating guru Drona is also impossible. If grandsire continues battling in this manner then he will annihilate our entire army.
Speaker A
tomorrow, I shall challenge grandsire to a duel. and guru Dronacharya is fated to die at the hands of general Dhrishtadyumna.
Speaker A
Retaliating against guru Drona by himself is impossible for general Dhrishtadyumna. arjun should help him.
Speaker A
Stopping guru Drona by oneself will not be easy for anyone. If brother arjun will battle guru Drona then who will retaliate against grandsire?
Speaker A
Just like a 'vajra' he will annihilate our entire army. there is only one way out.
Speaker A
It is mandatory to keep his excellency away from the battlefield. and if his excellency will be away from the battlefield and at that very moment guru Drona will be battling arjun then Duryodhan will have no one to protect him.
Speaker A
But Madhav is it even possible to keep grandsire away from the battlefield? Using treachery.
Speaker A
Yes friend. I had said that treachery will indeed be employed in this war and it is time now to employ it.
Speaker A
But resorting to treachery in a war is unrighteous, Vasudev. even this war is a result of treachery, brother Yudhishthir.
Speaker A
and if the basis of treachery is righteousness then employing treachery is righteous as well.
Speaker A
and in order to boost the morale of our army it is mandatory for us to gain victory tomorrow.
Speaker A
and in order to gain victory we shall be required to take only five steps.
Speaker A
Only five steps. 'Second Day of the War.' attack! attack! - all hail Mahadev! - all hail Mahadev!
Speaker A
all hail Mahadev! king of Madra! Do not mourn the death of crown prince Uttar because he shall always live in my weapons!
Speaker A
friend it is time to take the first step to our victory. What else is happening in the battlefield, Sanjay?!
Speaker A
Why are you not telling me anything?! nothing is visible in the battlefield, Your highness.
Speaker A
the battle formation of the pandavas has been completely hidden by clouds. the miraculous weapon of prince arjun has left the entire battlefield confounded, Your highness.
Speaker A
Where is arjun, Sanjay? Where is arjun?! It is time to take the second step to our victory.
Speaker A
his excellency and guru Drona need to be separated from crown prince Duryodhan. I cannot bring myself to do this.
Speaker A
I had told you, brother Yudhishthir that his excellency's ties and his weakness lie in the fort of hastinapur.
Speaker A
If you attack hastinapur then his excellency will leave the battlefield trailing you. But we had decided that the war will be fought only on this battlefield.
Speaker A
this region of Samanta panchaka lies amidst five lakes. those five lakes are the boundaries of this region.
Speaker A
We cannot battle beyond these confines. no Vasudev. Leaving the battlefield is not appropriate. Leaving the battlefield is also a kind of battle formation brother Yudhishthir.
Speaker A
think of it as a kind of battle formation. It is time to take the third step to our victory.
Speaker A
Brother Bheem king Virat, please head towards hastinapur to help brother Yudhishthir. how.. how can Yudhishthir leave the battlefield and attack hastinapur?
Speaker A
Out of the greed for victory righteousness keeps getting sacrificed, Your highness. possibly, the defeat of the first day has replaced righteousness with victory within them Your highness.
Speaker A
Impossible! I have firm belief in Yudhishthir! he can never act unrighteously! Your excellency belief gives one great comfort but in the battlefield disbelief provides one with great benefits while belief results only in losses.
Speaker A
Uncle is correct, grandsire. can we gamble in such a situation? If your belief turns out to be false and Yudhishthir goes to hastinapur and slays the king then what will you do?
Speaker A
I order you, grandsire to trail Yudhishthir. then who will protect you here? In order to protect my darling Duryodhan numerous Maharathis are present here Your excellency Bhishma.
Speaker A
however over there Yudhishthir is by himself and you can slay him in such a situation.
Speaker A
I order you, grandsire to trail Yudhishthir and protect hastinapur and the moment you get the opportunity you need to slay him.
Speaker A
charioteer, proceed towards hastinapur. friend it's time to take the third step. It is time to extract your brother Duryodhan from guru Drona's protection.
Speaker A
the last stage of our victory will be completed when brother Bheem kills prince Duryodhan.
Speaker A
Yudhishthir you would be committing a sin by attacking the fort of hastinapur. and you must have enough faith in me to know that I never sin.
Speaker A
I was not going to attack hastinapur. I am only proceeding towards hastinapur as per Vasudev's strategy.
Speaker A
Vasudev must have been aware that Duryodhan would get scared and surely command me to proceed towards hastinapur.
Speaker A
guru Drona! Your son ashwatthama's life is in danger. he is battling prince arjun. friend the longer you keep guru Drona occupied..
Speaker A
the longer brother Yudhishthir keeps his excellency Bhishma away from the battlefield.. the better the chances of brother Bheem defeating prince Duryodhan.
Speaker A
the final stage of our strategy and our final step towards victory now depend on you, brother Bheem and brother Yudhishthir.
Speaker A
get brother Bheem as much time as you can. Duryodhan! have you become a coward or have you lost your self-confidence?
Speaker A
come on! fight me! My child! My child do not act foolishly. Do not be a fool by rising to his bait.
Speaker A
a smart warrior does not just accept a challenge. he does so at the right time.
Speaker A
Uncle I shall crush this worm. possible, but not inevitable. and his excellency Bhishma is absent from the battlefield at this moment.
Speaker A
In this situation, you should not accept this challenge. Soldiers attack! Duryodhan! If you are really strong face me on the battlefield.
Speaker A
father this is Vasudev's strategy. I need to leave at the earliest to protect my friend Duryodhan.
Speaker A
none of your strategies will be successful, arjun. You cannot leave without completing the fight.
Speaker A
What sort of a eunuch has your mother given birth to? - Bheem! are you a kshatriya or a eunuch?
Speaker A
Bheem! Bheem, get ready to die. those who don't fear death are real warriors, you fool.
Speaker A
Reminisce your sins and seek forgiveness for them, from god. You have been no good in this life.
Speaker A
You may be born as a better being in your next life. Bheem.. Dushyashan in a duel between two mature warriors an immature warrior shouldn't interfere.
Speaker A
keep going for some more time, parth. Bheem hasn't emerged victorious yet. Yudhishthir I don't want to kill you.
Speaker A
Surrender and I will take you to Duryodhan. that would put an end to this war, my dear.
Speaker A
Would Duryodhan live to see that, grand Sire? get up, brother Bheem. get up. get up.. get up, brother Bheem.
Speaker A
Brother Bheem! get up! You are our pride. get up, brother Bheem. try and recall my vow, Duryodhan.
Speaker A
You ordered to unclothe Draupadi. I'll first rip apart your tongue and then crush your head.
Speaker A
that's impossible. that's impossible, brother Bheem. I'm the reigning prince. the king of hastinapur, Dhritarashtra isn't present here.
Speaker A
and that's why I'm the authority here. the right to imprison me and kill me only lies with your brother Yudhishthir.
Speaker A
Duryodhan, you fool. the way you have the authority of uncle's kingdom in his absence I have the authority of brother's kingdom in his absence.
Speaker A
and as the reigning prince I've the rights to punish you. this is the reason, Vasudev sent brother towards hastinapur.
Speaker A
So that you don't get grand Sire's protection. 'come, let's get intimate.' 'come, handmaiden Draupadi.' 'Sit on my lap.' 'Dushyashan, unclothe her.' prince Bheem!
Speaker A
Your king is with me. and without his permission you can't attack prince Duryodhan. and if he orders you to kill prince Duryodhan I will slay him.
Speaker A
Bheem! If I die it will bring an end of this war today. kill Duryodhan and let grand Sire slay me.
Speaker A
attack Bheem! Dusk is just a few moments away. attack Bheem! My dear! today's victory was invaluable, emperor Yudhishthir.
Speaker A
the courage and zeal of our army has increased manifold. they now believe that under the leadership of you and Vasudev krishna we will surely achieve victory.
Speaker A
We could've achieved victory today. But the caliber of grand Sire outdid us. no. Yudhishthir didn't fight him with all his might.
Speaker A
But Madhav grand Sire is blessed with the boon of self-willed death. It's impossible to slay him.
Speaker A
he may be blessed with the boon of self-willed death but not self-willed victory. It's possible to wound him to an extent that he becomes incapable of continuing the war.
Speaker A
even that's impossible, Vasudev. grand Sire is epitome of pureness. We won't be able to attack him.
Speaker A
no one's pure, Bheem. Whether it's a tree of acacia or sandalwood once it becomes dry, it is set on fire.
Speaker A
this is nature's law. Whoever comes in the way of punishing the kauravas should be killed.
Speaker A
prince! What is the motive behind summoning all these warriors? Dear friend karna, brace yourself.
Speaker A
tomorrow at dawn you shall be present at the battlefield and exhibit your skill! My lad.. - Be quiet!
Speaker A
Be quiet, uncle! Your advice has already caused me enough damage! It was your advice to yield to grandsire Bheeshma's insistence and not to let my friend karna enter the battlefield.
Speaker A
What was the result of that? today you may have witnessed that grandsire Bheeshma stays at the midst of our army but fights on behalf of the enemy!
Speaker A
prince, had you and your brothers not been under my protection all of you would perish on the very first day of battle.
Speaker A
honour is worthier than one's life. and honour is measured by trust, grandsire. You have broken my trust and strangulated my honour!
Speaker A
You killed not just my honour but the honour of all of hastinapur. You have brought shame upon the name of king Shantanu!
Speaker A
prince Duryodhan! had I not sworn to protect you I would slay you right now!
Speaker A
then raise your weapon! Let's engage in a duel, grandsire Bheeshma! the embracer of justice and the son of ganga!
Speaker A
Let us test today as to how mighty these treacherous arms are! he had the chance to slay Yudishtir!
Speaker A
But he did not do that! had you slain Yudishtir the battle would end today, grandsire!
Speaker A
Shame on you! friend karna! I order you as the king of hastinapur. tomorrow you shall enter the battlefield!
Speaker A
You are aware of my decision as well, Duryodhan. If your friend karna even steps onto the battlefield tomorrow I shall not fight this battle!
Speaker A
In that case, do no fight the battle. Your presence on the battlefield makes no difference to me.
Speaker A
In fact, if you are not present on the battlefield I shall attain victory even more easily.
Speaker A
now I do not need you. You had sworn to guard the throne of hastinapur!
Speaker A
If today, you renounce the battlefield what about that oath of yours, grandsire Bheeshma? I will spend my life not as the king of hastinapur but as a servant to it!
Speaker A
Until you are seated upon the throne of hastinapur as king until then I shall be a servant to you and hastinapur and abide by your every order!
Speaker A
Whether my friend karna fights or not you shall have to fight this battle! Yes, grandsire Bheeshma! think deeply!
Speaker A
You are in a huge moral dilemma! You decide, grandsire as to which one out of your two pledges would you like to fulfill!
Speaker A
Will you defend hastinapur or renounce the battlefield upon seeing karna enter the battle? ponder over it, grandsire.
Speaker A
Do you wish to renounce your duty and perish like a pest in the dirt or embrace your duty and justify your death?
Speaker A
My decision is my friend karna.. - Wait, friend! Do not insult grandsire in this manner.
Speaker A
I have utmost faith that grandsire shall not break your trust. Let him fight the battle!
Speaker A
Moreover, I am always at your disposal ready to lay down my life! the armoured one speaks wisely!
Speaker A
Duryodhan, my lad, have mercy on grandsire. any aged one's death should not be meddled with, lad.
Speaker A
Very well, if you all insist I can give him one chance. But what shall I gain from it?
Speaker A
I solemnly swear that until my death I shall not renounce the battlefield. every moment, I shall stand on the battlefield.
Speaker A
the way ought to Lord Shiva's fiery 'Rudra tandav' the entire world was plunged into darkness similarly I will erase all hope of victory from the enemy's heart!
Speaker A
I shall obliterate the entire army of the enemy!
Topics:بهاغافاد غيتاكريشناأرجونالروحالعدالةالواجبتاماسراجاسساتفاالمعركة الروحية
