Kurukshetra is an Allegorical Battlefield of the Complex Mind

Journal of Research and Development Peer Reviewed International, Open Access Journal. ISSN : 2230-9578 | Website: https://jrdrvb.org Volume-17, Issue-9(III) | Sept. - 2025 230 Kurukshetra is an Allegorical Battlefield of the Complex Mind Shailashree. Rao. Affiliations.Centre for Academic Research (CARE)Education wing REEF, Mt Abu Rajasthan. &Manipur International University (MIU). Manuscript ID: JRD -2025(I)-170941 ISSN: 2230-9578 Volume 17 Issue 9(III)| Pp 230-234 Sept. 2025 Submitted: 12 Aug. 2025 Revised: 22 Aug. 2025 Accepted: 20 Sept. 2025 Published: 30 Sept. 2025 Abstract. The Mahabharata’s Kurukshetra war has traditionally been interpreted as a literal historical battle. However, close examination of scriptural texts, commentaries, and modern interpretations indicates that Kurukshetra is more appropriately understood as an allegorical battlefield representing the human mind in conflict. The war described in the Mahabharata and the B-Gita symbolizes the inner struggle between virtue and vice, knowledge and ignorance, and the conquest over sensory and egoistic attachments. This study synthesizes classical exegesis, including works of some of transcribers, writers, critic’s, alongside scriptural analysis from the Mahabharata, to demonstrate the symbolic nature of the Kurukshetra battlefield. The research also critically examines descriptions of armies, soldiers, logistics, and weapons, showing the implausibility of a literal historical battle, and reinforcing the allegorical interpretation of spiritual andpsychological warfare. Keywords. Kurukshetra, allegory, Mahabharata, B-Gita, consciousness, weapons, armies, human mind. Introduction & Background The Mahabharata, one of the greatest epics of human civilization, recounts the legendary battle of Kurukshetra,traditionally dated in the transitional period between the Dvapara & Kali Yugas. Kurukshetra, often described as the“Dharmakṣhetra,” has historically been interpreted as a physical battleground where the Pandavas & Kauravas fought forsupremacy. Yet, this traditional view has been challenged by several classical commentators &; modern interpreters who argue that Kurukshetra is primarily allegorical, representing the complex battlefield of the human mind. The BGita, delivered on the eve of the war, reinforces this understanding. Arjuna, described as a Mahatma (Gita 18.74), is praised as a yogi of high consciousness, making it paradoxical for him to engage in mass slaughter if interpreted literally (Hassija), 1 Similarly, Sanjaya, witnessing the battlefield, remarks on the transcendental nature of the discourse, suggesting that the battle symbolizes the internal conflict between virtue and vice (Mahabharata, Bhishma Parva 18). This journal explores the symbolic nature of Kurukshetra by integrating scriptural analysis, critical commentary, and rational examination of logistical, demographic, and practical constraints Classical Commentaries. Shankaracharya 2, in his exegesis on the B-Gita, stresses that Geeta teaches NishakamaKarma, Selfless action, Knowledge of the self and Renunciation it is not a literal call to physical war’’ ‘and he ’interpreted the Kurukshetra war allegorically, emphasizing that the battle represents internal struggles against evil tendencies and sensory indulgence. He regarded the depiction of armed conflict as inconsistent with the spiritual teachings of the B-Gita. Review of Literature Abhinav Gupta 3, in the Kashmiri tradition, explicitly states that the human body itself is ‘’Dharmaskshetra’’ & that the battle reflects the confrontation between knowledge & ignorance, virtue and vice The Kauravas personifies evil tendencies, whereas the Pandavas symbolize virtue and self-discipline. Quick Response Code: Website: https://jrdrvb.org/ DOI: 10.5281/zenodo.16885235 Creative Commons (CC BY-NC-SA 4.0) This is an open access journal, and articles are distributed under the terms of the Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International Public License, which allows others to remix, tweak, and build upon the work noncommercially, as long as appropriate credit is given and the new creations ae licensed under the idential terms. Address for correspondence: Shailashree. Rao, Affiliations.Centre for Academic Research (CARE)Education wing REEF, Mt Abu Rajasthan. How to cite this article: Shailashree. Rao. (2025). Kurukshetra is an Allegorical Battlefield of the Complex Mind. Journal of Research & Development, 17(9(III)230-234 Original Article Journal of Research and Development Peer Reviewed International, Open Access Journal. ISSN : 2230-9578 | Website: https://jrdrvb.org Volume-17, Issue-9(III) | Sept. - 2025 231 Swami Vivekananda (1997 )4 interpreted the war as an allegory of psychological conflict, highlighting the internal struggle of humanity against ignorance, attachment, and ego He asserted that the B-Gita’s teachings aim to cultivate equanimity &mastery over desires rather than encourage literal violence. SwamiNikhil Ananda (1948 )5 similarly describes Arjuna as the soul, Krishna as God, and the chariot as the human body,framing the Kurukshetra battlefield as an allegorical representation of spiritual conflict, The battlefield of Kurukshetra isthe human mind the battle of life itself where the eternal conflict between good &evil tendencies virtues and wises Playout. Jagadish Chandra Hassija, (2014 )6, emphasize that the literal understanding of millions of soldiers, elephants, and chariots is logistically impossible in the geographic &demographic context of present-day Kurukshetra, The world today, with its conflicts and vices, mirrors Kurukshetra. Pandit Shripad Dhamodar Satwalekar 7 stresses that the Mahabharata war symbolizes the war of passion and ego withinthe human mind, a confrontation between the soul and Maya. Sarvepalli Radhakrishnan, (1848) 8 in his commentary wrote that Kurukshetra is both ‘’Dharmakṣhetra and Karmakṣhetra ‘’a battlefield of righteousness within the human mind. The struggle is moral & psychological, not historical. The B-Gita itself locates the Kṣhetra (field) in the body and mind: “This body is called the field (kṣhetra), and he who knows it is the knower of the field” (BG 13.1) The body itself is Kurukshetra, and he adds that Dharmakṣetra is the battlefield of daily moral struggle within the heart, not a geographical plain. Kurukshetra as the Mind. Modern Interpretations. Dr. Pushpa Pandey 2013 9 and the Brahma Kumari’s highlight that Kurukshetra serves as a model for the inner conflict between vices and virtues, emphasizing self-mastery as the ultimate goal. And she argues that Kurukshetra symbolizes the arena of moral choice, where tendencies of dharma and adharma clashes. A.C. Bhakti Vedanta 1972. Swami Prabhupāda, 10. while maintaining a literalist perspective in B-Gītā As It Is, acknowledges that the philosophical teachings of the Gita emphasize internal struggle and self-discipline. Osho (Rajneesh)1986 11 views the war as a symbolic manifestation of psychological conflict, where desires, fears, and awareness engage in an eternal struggle. M.K Gandhi 1939. 12 He saw nonviolence as an essential principle of the Gita , implicit in its teachings on self-control and detachment , He emphasised the importance of acting without ego treating everyone equally and dedicating actions to a higher purpose, Gandhi believed in performing duties without attachment to outcomes a concept known as ‘’NishkamaKarma’’ or desireless action ,consistently interpreted the -Gita , as a moral and spiritual guide, advocating non-violence and ethical action, reinforcing the notion that Kurukshetra’s battle is allegorical in essence. Hassija,2014. 13 questioned whether the battlefield could physically contain such armies. He interpreted the numbers symbolically, suggesting they represent the immensity of human passions rather than literal headcounts. the world today, with its conflicts and vices, mirrors Kurukshetra. ‘’Dharmakshetra’’: the plane of God’s eternal religion. Kurukshetra: the plane of action (Kuru =“do”). Research Methodology. This study employs a qualitative analytical approach, synthesizing: Classical textual analysis of the Mahabharata, including Adi Parva, Bhishma Parva, and Stri Parva. Commentary review from traditional exponents (Shankaracharya, Abhinav Gupta, Satlwalekar) &modern interpreters (Jagadish chandra Hassija, Dr.Pushpa Pandey, Bhakti-Vedanta-A.C Prabhupāda etc,). Comparative evaluation of practical, geographic; demographic feasibility of the literal war scenario. Examination of allegorical, symbolic, & philosophical interpretations relating to psychology, ethics, and spiritual development. The methodology integrates historical-critical reasoning with interpretative textual analysis to establish that Kurukshetra is better understood as an allegorical, not historical, battlefield. Critical Discussion Soldiers, Armies, and Logistics* Mahabharata accounts describe armies numbering in hundreds of crores Yudhishthira claims 1,66,20,00,000 in Stri, Parvacp-26. warriors in. Bhishma alone reportedly killed 10 crore men within ten days Bhishma Parva,14, 15. Such numbers are logistically and geographically implausible, considering present-day Haryana has a population of about 1 crore spread over45,000 square kilometres Hassija,(2014) 14 Even with modern technological advances, assembling, feeding, and sheltering such an army in a small area like Kurukshetra is inconceivable. Moreover, texts describe hundreds of crores of attendants managing elephants, horses, and chariots (Mahabharata, Jambo Parva, 4.6). This highlights the allegorical exaggeration to signify the magnitude of inner conflict rather than historical reality. The Mahabharata describes the war in terms of Akshauhini formations, each comprising 21,870 chariots, 21,870 elephants,65,610 cavalry, and 109,350 infantry (Mahabharata, Bhīṣma Parva,18) The Pandavas Journal of Research and Development Peer Reviewed International, Open Access Journal. ISSN : 2230-9578 | Website: https://jrdrvb.org Volume-17, Issue-9(III) | Sept. - 2025 232 had 7 Akshauhini’s, the Kauravas 11, and the Yadavas 1, totalling 19, Akshauhinis. Interpreted literally, It is Logistical impossibility of literal battle; Kurukshetra as allegorical and spiritual metaphor he articulates. Brahma Kumari’s Murali. 15 They interpret these armies as human faculties and tendencies: Pandeva’s: souls striving for purity and divine power. dharmic, virtuous inclinations. Kaurava’s: senses enslaved by body-consciousness and vices. ignorance-driven tendencies. Yadava’s: souls immersed in materialism, intoxication, and weapons stockpiling. Hence the war is universal, timeless, and inward. Thus, Akshauhini is better read as a psychological metaphor of “unity in diversity” rather than a factual military count. This strengthens the argument that the Kurukshetra description is a didactic narrative, not military history. Haryana today has just one crore people over 45,000 sq. km. The idea that 150 crore people could have gathered in a tiny town of Kurukshetra is beyond physical possibility Hassija (2014).16 This paradox itself suggests the war narrative was symbolic of inner battles, not literal troop deployment. Ancient population data contradicts claims of billions at Kurukshetra:500 BCE: ~100 million in India.1000 CE: 260 million globally.1900 CE: 1.62 billion globally, Mahabharata’s claim of 1.66 billion warriors killed (Yudhishthira’s calculation) is historically implausible. Haryana’s current population (~10 million over 45,000 sq. km) makes such a congregation impossible. Hence the war narrative is allegorical. Weapons and Divine Armament. Arjuna’s Gandiva bow, Vishwakarma-crafted chariot, and Hanuman-embellished flag are described as divine, indestructible supernatural (Mahabharata, Adi Parva,2.5). Agni, Varuna, Indra, and Shankara are depicted as bestowing weapons with miraculous properties. Thus, interpreted as symbolic tools representing mental & spiritual faculties used in the conquest over internal vices. Similarly, accounts of Chitarra gifting Arjuna 100 horses of Bramaloka which are indestructible &omnipresent, Arjuna Gifts from celestial beings can reflect the inner awakening or acquisition of spiritual psychological powers wisdom perception vision needed to fight in the inner battle of Dharma vs Adharma. Divine tireless horses may symbolise faculties of the mind or senses quick obedient capable of transforming change of colour surveying once a consciousness or will. ‘’ Kisari Mohan Gangoli ‘17’where this talent occurs. Battlefield as Mind and Dharmakṣetra Kurukshetra is described as Dharmakṣetra (Mahabharata, Bhishma Parva, 1.1Jambu khanda Ch 1, sloka 11&14.), indicating that the “battlefield” is primarily moral & spiritual. Abhinav Gupta (1912) 18 stresses that the war reflects the inner conflict of the mind: knowledge vs. ignorance, virtue vs. vice Dhritarashtra personifies ignorance; Kauravas, vices; and Pandavas, virtues. ‘’ Swami Nikhil Ananda’’ 19. aligns with this, describing the body as the chariot, soul as Arjuna, and God as Krishna, emphasizing internal psychological and spiritual warfare Similarly, Kaushik Upanishad uses “demon” to denote vicious tendencies rather than literal being. Allegorical Interpretations by Commentators Swami Vivekananda 20. interprets Kurukshetra as the inner battlefield of the human mind, representing the struggle for mastery over ego &desires, he viewed the Kurukshetra battle as an allegory of the moral conflict within every human heart. For him, Krishna’s call to Arjuna-Get up and fight” (B-Gita2.37, 8.7) was not a call to bloodshed but to rise against inner weakness, he, interpreted these “weapons” as mental powers — concentration, self-control, forgiveness — which can “slay” lust, anger, greed, and ego. Osho Rajneesh: 21 War as psychological conflict, desires against awareness. In Osho’s view war is deeply connected to desire greed, ego, fear &other disturbances these are psychological forces not just physical or political one’s awareness is the remedy not by fighting or suppressing desires but by seeing, witnessing them then their power diminishes. Dr,Pushpa Pandey 2013. 22 Kurukshetra depicts the inner war against negative tendencies, reinforcing the moral and spiritual nature of conflict. argued that misinterpreting the war as violent has caused religious violence, animal sacrifice,and ideological misuse of the Gita — a profound distortion of its non-violent essence., argues that Kurukshetra symbolizes the arena of moral choice, where tendencies of dharma and adharma clash. Brahma Kumari’s: Murali 23 interprets Kurukshetra as the “battlefield of life” where souls must conquer Maya -lust, anger, greed, attachment, ego. consistently teach that Kurukshetra is a mental battlefield Pandavas symbolize souls striving to conquer the five vices, while Kauravas represents human weakness enslaved to body-consciousness. Their teachings stress that the real Kurukshetra war is non-violent inner transformation. Dr. Basavaraj Rajarushi (2018) 24 notes forgiveness is called the “greatest physical weapon” The enemies are not rival kingsbut lust, anger, greed, attachment, and ego — the five gateways to hell (B-Gita.16.21). Weapons are virtues such as forgiveness, self-control, and truth, rather than instruments of bloodshed. the vast descriptions of chariots, elephants, swords, and conches symbolize inner faculties and struggles: He perceives Nonviolent warfare: conquering lust and anger by remembrance of God and the knowledge of God works like fire’. (BG 4-,36,37,42). Journal of Research and Development Peer Reviewed International, Open Access Journal. ISSN : 2230-9578 | Website: https://jrdrvb.org Volume-17, Issue-9(III) | Sept. - 2025 233 Weapons and Warfare as Inner Symbols. When viewed allegorically, the vast descriptions of chariots, elephants, swords, and conches symbolize inner faculties &struggles: The chariot signifies the body; Krishna (God) is the charioteer guiding the soul (Arjuna). Shripad Damodar Satwalekar 1950, 25: which refers to the four fundamental objectives of Human life Dharma means, Righteousness and duty, The Mahabharata War is seen as a confrontation of soul with Maya, (Illusion) Representing the eternal struggle between good and evil Brightness and unrighteousness. Historical and Archaeological Considerations. Excavations near Kurukshetra and claims of Pandeva forts dating backing to 5000 years’ reveal no conclusive evidence of a literal war of millions of combatants. Soil red coloration, sometimes attributed to bloodshed, is scientifically explained by iron oxide content. Carbon dating shows bones discovered in the region belong to different periods, including medieval conflicts, not the Mahabharata epoch. Lal B (1960) 26. Ethical and Philosophical Dimensions The Bhghavad-Gita (BG 2.48, 2.63, 18.73–74). emphasizes self-mastery, equanimity, and ethical action Arjuna, a Mahatma, achieves soul-consciousness before the battle, making literal mass violence incongruous with his spiritual state, this supports the allegorical interpretation of war as the struggle against inner voices and attachments rather than physical combat. Prabhavananda, Swami. 1962 27 In his books spiritual heritage of India he supposed that Mahabharata war can be seen as an allegory for the internal struggle between good and evil, righteousness and unrighteousness, the epic struggle represents the eternal conflict within an individual. M.K Gandhiji 28. consistently interpreted the B-Gita as a guide for non-violence and ethical action, asserting that the battle is spiritual &moral rather than physical. He interpreted Arjuna’s despair as “the soul’s refusal to surrender to untruth “Krishna’s counsel is therefore not military strategy but spiritual therapy: to transcend attachment, conquer fear, and align action with dharma. In this sense, the Gita serves as a manual of inner transformation. Historical and Geographical Accounts A central question arises: Can the Kurukshetra of the Mahabharata be identified with the geographical location near Ambala in Haryana? Tradition strongly associates the plain near Ambala—revered as Dharma kshetra Kurukshetra— with the site of the war. comprising eleven and seven akṣhuhiṇ’s respectively of Kauravas and Pandavas (Mahabharat, Udyog a Parva151). If taken literally, this would indicate one of the largest battles in ancient history. Further, the epic situates. Kurukshetra in a broader mythical past. In the Adi Parva (Adhyayan 2, shloka 5.1), it is said that during the confluence of the Tretā and Dvapara Yugas, the sage-warrior Parasuraman, in his terrible rage, annihilated the kshatriya kings in this very field. The slaughter was so vast that five great reservoirs were filled with blood& the place came to be known as’Samantapañcaka Kṣetra’’. (Adi Parva, Adhyaya 2, Shloka 5–1) Narrative shows that Kurukshetra was already symbolicallyassociated with cosmic cycles of destruction &renewal long before the PāṇḍavaKaurava war, making it more a mythic archetypal “field of transformation” than a singular historical site. According to some scholars, Kurukshetra extended over an area of five yojanas by five yojanas—that is, twenty-five square yojanas of land Pandit Damodar Satwalekar (1968) 29 This raises an important logistical question: could such a limited expanse of land realistically accommodate 2 armies of the described magnitude, when one considers the sheer size of the two armies—eighteen akṣauhiṇīs—the problem of scale becomes evident. Hassija (2014) 30 Given this staggering figure—nearly 4 million soldiers & animals—it becomes mathematically and physically implausible that such an army could be contained within an area of only 25 square yojanas. This improbability strengthens the allegorical interpretation: that Kurukshetra is not a geographical plain but the symbolic battlefield of the human mind. As Sri Aurobindo (1922) 31 points out, “The battle is the eternal war within, between knowledge and ignorance, between the higher and the lower” Thus, the true Kurukshetra is not Haryana’s soil but the human mind, where inner conflicts are waged daily Army Strength and Logistical Impossibility The Mahabharata describes an Akshauhini as comprising:21,870 chariots21,870 elephants 1,09,350 infantry,65,610 cavalry, 18 such Akshauhini’s would therefore yield a combined force of:93,660 elephants1,968,300 infantry,11,80,980 cavalry Assigning one warrior and one charioteer to each chariot,and likewise 2 men per elephant, the human resource expands exponentially. The figures then include:7,87,320 men onchariots7,87,320 men on elephants19,68,300 infantry11,80,980 cavalrymen This brings the total to an astronomical 47,23,920 men (cf. Bhishma Parva, JambuParva, Ch. 1, Shloka 32). In fact, when allowances are made for camp followers, armorers, cooks, servants, and other logistical, the total strength must have exceeded 1 crore men. The claim that such a multitude could be contained within the limited 25 square yojanas of Kurukshetra corresponding to the present area of Thanesar & its environs — appears highly implausible. (Hassija). 32 The sheer scale of this mobilization renders the literal-historical interpretation of the Mahabharata battlefield questionable. The logistical improbability strongly suggests that Kurukshetra is best understood as an allegorical battlefield. Moreover, It is stated that Bhishma alone annihilated over ten crore men of the Pandeva’s army in the first ten days of the war (Bhishma Parva, Adhyaya 14, Shloka 15) states, 6 million men were engaged merely in Journal of Research and Development Peer Reviewed International, Open Access Journal. ISSN : 2230-9578 | Website: https://jrdrvb.org Volume-17, Issue-9(III) | Sept. - 2025 234 guarding the feet of elephants &the wheels of chariots (Bhishma Parva, Ch. 14, Shloka 16).In Arjuna’s own description, the Kaurava army is depicted as consisting of 100,000 elephants trained for war, 1 million. Chariots, 1 million horsemen, archers, soldiers equipped with swords and shields (Bhishma Parva, Jambu khanda, Ch. 13) cf. John Murdoch, (1898) 33 Finally, it states massive military force was accompanied by crores of attendants engaged in looking after the warriors’ daily needs. To imagine all these multitudes in the present-day Kurukshetra is simply inconceivable (Bhishma Parva, Jambu, Ch. 1, Shlokas 11 & 14)., these numerical descriptions are not only exaggerated but impossible by any standard of historical warfare. — one intended to represent the immeasurable inner struggle between dharma and adharma within the human psyche. Swami A. C. Bhakti Vedanta Prabhupāda , (1972), 34 The vast armies, elephants, and logistics were possible through divine will, beyond human calculation., even he emphasized that the true significance of the Gita is spiritual: the war symbolized the eternal struggle of the soul against lust, anger, greed, and illusion. Thus, though he insisted on a historical battlefield, he indirectly acknowledged the inner war allegory. Hence Gita redefines war not as violent bloodshed but as an inner conquest of vices.BG 6.5: Conclusion. Based on textual, analytical, and philosophical considerations, Kurukshetra should be understood as an allegorical battlefield of the complex human mind. Historical, demographic, and logistical analyses render the literal interpretation untenable. Classical &modern commentators affirm the symbolic, spiritual, ðical dimensions of the Mahabharata war. The Bhagavad Gita serves as a spiritual manual for navigating this inner battlefield, emphasizing the conquest of ego, vices, and ignorance, and the cultivation of equanimity, virtue, and soul-consciousness. Kurukshetra thus transcends geography and history: it is the human mind, where every individual enacts a battle of virtue versus vice. Understanding the war allegorically allows aspirants to internalize its ethical and spiritual lessons, revealing the Mahabharata not as a chronicle of bloodshed, but as a timeless guide to human consciousness. References. 1. Jagadish Chandra Hassija -The true essence of Mahabharata &Geeta p.142.2014, 2. Shankaracharya, B-Gita Basha Chapter 1, 1-3 3. Abhinavagupta Geethartha Sangraha Kashmir He’s 22 10th and 11th century See. 4. Swami Vivekananda ‘’ Complete works of vol 3 Advaita Ashrama ‘’1997 5. Swami Nikhilananda The B-Gita study, page 89 1948. 6. Jagadish Chandra Hassija, Two essence of the Mahabharata &Geeta P.55 2011. 7. Pandit Shripad Dhamodar Satwalekar , Purusharth Bodhini Bhashya) Volume 1to3 -2000. 8. Sarvepalli Radhakrishnan,commentary B-Gītā, 1948 9. Dr. Pushpa Pandey Ahimsa Paramodhar aur Shrimath B-Gita 2013 10. A.C.Bhakti Vedanta Swami Prabhupāda,B-Gita as it is Bhakti Vedanta BookTrust 1972 11. Osho, Hm Rajneesh (Osho, Commentary on the BGita, p. 103).1985. 12. M.K Gandhi BGita according to Gandhi Navjeevan 1 publishing house 1939 13. Jagdish Chandra Hassija Bande True Essence of the Gita, 2014 14. Jagadish-Chandra Hassija, - True essence of Gita.2014 15. Brahma Kumari’s Murali 30-03-2015,30-10-2024,29.02 2024,.28.04.25 16. Jagadish Chandra Hassija, True Essence of BGita, 2014 17. Mabharatha translated by ‘’Kesar Kesari Mohan Ganguli Section 72 book ,1883-1896. 18. Abhinav Gupta Geethaartha Sang Raha Kashmir, c 9 50, -1016 edited and published 1912 19. Swami Nikhil Ananda’’ The B-Gita a study.p.89. 1948 20. Swami Vivekananda Complete work sir Vol 3 Advaita Sharma 1997 21. Osho: 21 Commentary on the BGita Page ,103 Osho International Foundation 1986 22. Dr,Pushpa Pandey 2013.Ahimso Paramo Dharma aur Shrimad B-Gita,2013. 23. Brahma Kumari’s: Murali (date-specific references).1.02.2025.23 24. Dr. Basavaraj Rajarushi ,Gita ka Bhagavan Eashwar hey aur Uski avatar aur karthavya.2018, 25. Shripad Damodar Satwalekar , (Purusharth Bodhini)1950. 26. Lal.b.Mahabharata &archaeology jrnl of Royal Asiatic Society of Great Britain&Ireland 1960. 27. Prabha Ananda, Swami. The spiritual heritage of India Vedanta press 1963. 28. M.k Gandhiji (Gita According to Gandhi ,112). Translation Mahadev Desai 1946 29. Pandit Damodar Satwalekar 1877,1968 (Geeta Press, Gorakhpur, Tatva-Vivechani Tika Sahita Sabha Parva, p.32. 30. Jagadish Chandra Hassija, True Essence of Gita, ch. 5-.2014. 31. As Sri Aurobindo “Essays on the Gita 38 ,1922 32. Jagadish Chandra Hassija True Essence of Gita, Ch. 5,.2014 33. An English Abridgment, Christian Literature Society for India, London, 1898, pp. 74–85; see also True Essence of Gita). 34. Swami A. C. Bhakti Vedanta Prabhupāda, in B-Gita as It Is (1972),