In the beginning, Arjun had hesitation and doubt, "How can I, in battle, fight with arrows against Bhishma and Drona, who are worthy of worship, O Madhusudan?" In response to that, God is saying here, "Because Bhishma and Drona took the side of adharma adharma Unrighteousness. Immorality. Sin. The opposite of dharma, which causes dharma to decline. Tap to open in glossary → They have already been slain by Me alone." And here He says, "Slay those who are already killed by Me," meaning, "Those whose death has been ordained by Me alone. By taking the side of adharma adharma Unrighteousness. Immorality. Sin. The opposite of dharma, which causes dharma to decline. Tap to open in glossary → they have offended pure dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → Therefore, I have ordained their death. You must fight with them; you will be victorious." Arjun had a doubt, "The others are also my brothers and relatives; they are attached to indulgence. Killing them will bring sin upon me." In response to that, God also wants to say, "In enjoying pleasures, there is no prohibition from God, but betraying dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → And the opposing army has offended dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → I have ordained the death of all these men." In that, Bhishma and Drona are both included. Even though they are devoted to dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → still, they have taken the side of the extremely sinful. Even if they themselves do not commit sin, that is not enough. If one takes the side of a weak [wicked] person, then one gets the sin without even committing it. So, leaving the side of a weak [wicked] person is also a very big... difficult task. One cannot get out of it once trapped. For Vibhishan, to escape from Ravana, he could only leave when Hanumanji somehow got him out. Otherwise, he had that virtue. He was very good. So he could not get out of it. Even though Vibhishan himself was good, and constantly chanted Ram's name, but, he was with the other one. He was his minister. A minister's major job is to advise, "Now do this, now do that, now do this." Ravana must have been asking, "Now how should I kill him?" "So do this." He was becoming an instrument in all of it. Hanumanji somehow got him out. He did not want to leave; he was pulled out by his ears. "Where are you taking me there? I am very scared there." Don't we say that... didn't we talk about it that day? Out of the comfort zone. That happens a lot. So, taking the side of a weak [wicked] person, is a great sin. As it is said, those... partiality, the harm that is caused by taking sides, such harm is not caused even by the five sensory pleasures. Harm is not caused by the five sensory pleasures. It is caused by taking sides. What does that mean? Harm is caused by taking the side of a weak [wicked] person. One gets sin without committing it, and whatever wicked deeds they do, one gets a share in them. Because one has taken their side. Therefore, taking a side is called commitment. Whose side one takes, accordingly, one's commitment is decided. Otherwise, commitment depends on one's own life. But no, taking a side alone decides where this commitment lies. Whose side does one take? Does one take the side of a good person, or does one support a weak [wicked] person? If one supports a weak [wicked] person, then, there is weakness [wickedness] within him, that is decided. Even if the person himself is good, and takes the side of a weak [wicked] person, then should he be considered weak [wicked] or good? Huh? Mihirbhai, what do you say? Even if he himself is good, and takes the side of a weak [wicked] person. For example, Bhishma Pitamah was very good. But he took Duryodhana's side. Dronacharyaji was very good. He was in a Brahmin's body. and, to everyone, he taught knowledge. He was dedicated to knowledge. Still, God says, "I have killed them. Now you kill them." Even if he himself is good, and stands by a weak [wicked] person, then it means that he is good only on the surface, not good from within. This is what the scriptures say. So, even if one has faults but sits in the company of the good, then he is good. One himself is very good, and stands by a weak [wicked] person. And one has shortcomings, and stands by a good person. Then who should be considered good? Huh? Well, he is the one with shortcomings, right? The other one has no shortcomings, right? Huh? So, keeping a good preference [for the good]. It is written in Gunatitanand Swami's talks that if one's preference is good, and, there is vasana, then? If the preference is strong, then it takes him to the abode of God. A good preference does not mean that one wants to eat well, wear well, and wants a good bed, not that. A good preference means one's preference should align with a good person. With a good person, our mentality should align. That is called a good preference. And if there is a good preference and one has strong vasana, still, some day or other, that vasana will be reduced, and he will be taken to the abode of God. And if one's own life is very pure, and one's preference is with a weak [wicked] person, then? Then he is bound to become weak [wicked]. If one's own life is pure, why would there be a preference for a weak [wicked] person? It is seen in India [the Mahabharat] like that. It is seen in the Mahabharat like that. See. Was there any shortcoming in Bhishma Pitamah? There was no shortcoming in Bhishma Pitamah, but still, he stood by Duryodhana. He did not stand by Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Even though he was His great devotee. Even though he was His devotee, he did not stand by Him. Vidurji was a devotee of God, still, he did not stand by Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → He must have thought it better to stand by Duryodhana than these brothers. Because on his side, an army of eleven akshauhinis had gathered. And on Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → So, many people thought it better to stand by Duryodhana. And that is why God says, "I am the mighty Time." "I am very angry." "I am very angry with the wicked. Let Me see who survives." God can say that; we cannot get angry with the wicked like that, right? What has Maharaj said? "When one takes the side of adharma adharma Unrighteousness. Immorality. Sin. The opposite of dharma, which causes dharma to decline. Tap to open in glossary → When the strong oppresses the weak, takes the side of adharma adharma Unrighteousness. Immorality. Sin. The opposite of dharma, which causes dharma to decline. Tap to open in glossary → takes the side of the wicked, then We get angry." So here, God said a lot, then God... Maharaj said, "We get slightly irritated." Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Like that. Is getting a lot of it better or getting a little better? Both are the same; Maharaj has said both are the same. Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Sudarshan Chakra Sudarshan Chakra Fiery, disc-like weapon originally used by Bhagvãn, with the power and radiance of several suns. Tap to open in glossary → And Maharaj was holding a mala, so it was not proper, so He said, "We get slightly angry." But He does get angry. Taking the side of the weak [wicked], that itself is called a great weakness. If one has some weakness in oneself, it does not cause as much harm, as taking the side of a weak [wicked] person causes. Standing by the weak [wicked]. Sitting by the weak [wicked]. Not sitting by the other [good] one. By the other one, even if one is purely good, such that no one could point a finger at Bhishma, such was his pure life. Only one finger could be pointed: that he sat sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. Tap to open in glossary → Therefore, here God said, "Drona and Bhishma," "all of them I have," "all of them I have finished." "They are killed by Me." "And you slay them." "Now you completely destroy them." "Then no one will blame you." His biggest doubt was about them, so God even mentioned their names. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details