“What is described is the conflict within the human body between opposing moral tendencies, which are imagined as distinct figures. A seer such as Vyasa would never concern himself with a description of mere physical fighting. It is the human body that is described as Kurukshetra, as dharmakshetra9 . The epithet may also mean that for a Kshatriya a battlefield is always a fi eld of dharma. Surely a fi eld on which the Pandavas too were present could not be altogether a place of sin.”
“One of the characteristics of some drugs (such as cocaine) is that they make a person feel strong and alert—when in fact the opposite is the case. Don’t allow yourself to be deceived.”
“It is impossible in this body to follow ahimsa fully. Violence is inescapable. While the eyes wink and nails have to be pared, violence in one form or another is unavoidable. Evil is inherent in action, says the Gita. Arjuna did not, therefore, raise the question of violence and nonviolence. He simply raised the question of distinction between kinsmen and others, much in the same way that a fond mother would advance arguments favouring her child.”
“YOU ARE NOT AN ACCIDENT. Your birth was no mistake or mishap, and your life is no fluke of nature. Your parents may not have planned you, but God did. He was not at all surprised by your birth. In fact, he expected it.”
“Education is the great engine of personal development. It is through education that the daughter of a peasant can become a doctor, that the son of a mineworker can become the head of the mine, that a child of farmworkers can become the president of a great nation. It is what we make out of what we have, not what we are given, that separates one person from another.”
“Man approaches God most nearly when he is in one sense least like God. For what can be more unlike than fullness and need, sovereignty and humility, righteousness and penitence, limitless power and a cry for help?”
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