Life and its Tests (1997, The Mother’s Institute of Research, Delhi) - Audio

Question: when a tragedy strikes there are people who get affected by it directly, some indirectly, do we call it 'yeh pariksha ka time hai?' and God is taking an examination and at that moment we try to console people or should we just turn towards God and say ok, what is there or should we go hand in hand thinking that's a trial moment?

Answer: You know your question is a very complex question. Let us analyse different aspects of it. First of all you say a tragedy has occurred and what should be our attitude towards it? How should we understand it? So far I have said that when a tragedy occurs it means that there was somewhere a refusal, somewhere in the situation there was a refusal which was blocking the way towards higher perfection, this is the answer that I had given so far. Now the context that you are introducing is the ordinary notion which is very often expressed and when a tragedy occurs think that God was examining you and farther perhaps that you failed in the examination or the people concerned failed in the examination therefore the blow came this is one way by which people try to explain a tragedy.

My first question is does God ever punish? Does God ever examine? Does God need to examine? And the answer to all the three questions is 'no'. Fundamentally there is no such thing as punishment in the scheme of the world, it is we human beings who in our narrow consciousness, so limited that we in our own life we think of reward and punishment which is real for our ordinary consciousness but that is not the part of the design of the universe it is the design of the Supreme Lord. If you touch fire it burns you. Is that punishment that fire gives you or is it an experience given by fire that looks my nature is to burn, if you put your hand into it it will burn, it's not punishment. So one can visualise the whole world in a different way in which you can say this world is a field of experience not of reward and punishment but field of experience. Secondly God does not need to examine you because he is all knowing, He knows what you are, He doesn't want to give an examination to find out what you are not like a class teacher who doesn't know what his students are doing so he needs to examine. God knows exactly what you are, where you are, what you are capable of and from God's point of view as he is ruling the world He wants you to grow and wants you to surmount the difficulties and He is prepared to give you the help but if you refuse there is law that God has made; the whole world is a design and one of the aspects of the design of the world is that there is rule that God has made that He will not impose on you what He wills for you, He can suggest you, He can help you, He can reveal to you what He wants but He does not impose on you to such an extent that if you refuse He will still say: still I push you this the one aspect of the design of the world. So it is only in the circumstance of a refusal that in spite of whatever God does to you and we can see that before a tragedy occurs if you look in your inner life there would have been warning, help coming up, experiences of great kindness of a certain kind would have also come in your life and still you refuse then as I said that there is only a mild experience of a breakdown which you call tragedy. So this is my second answer. God does not need to examine you but wants to help you all the time but this help has only one important condition that help is not imposed that is where the human being has to rise to a point where he can receive the help, when he can demand the help when he wants the help, you can refuse it altogether, I don't want your help.

Question: Isn't that true also in a relationship?

Answer: That is the rightest way of doing it because that is the Law of this world. You can suggest, you should try to help but you should not impose and that is why one of the most important doctrines of education is that you lead the child by suggesting, by helping, by uplifting but not imposing.

The third point is that there is in this world something like examination, not from God but there is something like examination in the scheme of the world,─ Examination from those who are powerful but those who are not in possession of knowledge. There are human beings in this world in the situation of anybody you'll find that in a given situation there will be around you some more powerful person than you are but more powerful person who do not know, who do not have the capacity of knowledge, they have power but not the knowledge. A money lender may have the power to give you the money but he does not know what you are and how he should give the money to you, he does not know. Like Shylock he would be a capable money lender but he would not know what exactly is the meaning of his money, how his money can be used rightly and to whom it has to be given and what is the character of the man to who he gives and he may also have some adverse notions or enmities regarding the individual to whom the help is to be rendered it is in their hand therefore the role of the examiner is given, they are the examiners. So there is an examination somewhere, it's not God who is examining it is these forces which are constantly examining so we are in the examination hall, all of us, where the examiner is not God, not the presence of God they are those who have the power but not the wisdom.

Question: How are they to be dealt with?

Answer: The Mother has answered: "By utter humility" be extremely humble and do not spare in your introspection because these people have one power to strike exactly where you are weakest. When you are in the presence of these forces around you, you are in the examination then you go inward yourself, introspect and see where you are really weak, it is there the arrow of the examiner will strike you. Take the example of Othello. Iago was the examiner of the true love between Othello and Desdemona. He found out the weak point of Othello that his love for Desdemona is so extreme that he can be touched very easily on that ground in regard to the relationship between him and Desdemona. He is capable of suspicion; his love is great, tremendous but not great that it can resist any possibility of doubt that was his great weakness. If he really loved her that much, if he really knew her that much no doubt could have mattered to him, Iago would have failed, tragedy would not have occurred. So there was in him that weakness that it was love but there was a great want in it, it was not that perfect love in which love and trust would be automatic. Where there is a still a division between love and trust the two psychological elements are not united. In fact the greatest tragedies of life are because certain important elements are not united this is what Sri Aurobindo calls division in our psychological being, varieties of divisions where there knowledge there is not strength, where there is strength not knowledge, where there is knowledge but no love, where there is love there is no knowledge, where there is love but no capacity of service, you may love somebody but you are not capable of serving, what can you do you can't express your love totally, very often love requires to be expressed in terms of service that you can render; you may have love but you may not know how to serve, you have no means of serving, you may have the means of service but you may not have the love. These are the divisions therefore you need to go within and find out where the cleavage is existing in our own consciousness. And if you can work on those cleavages, those divisions then you can pass the examination but if you can't, not only if you can't you even refuse then there is farther condition, you refuse either to see within ourselves or to repel ourselves, receive the help. There is a beautiful statement, short statement of Sri Aurobindo called The Hour of God and there Sri Aurobindo says in the hour of God: Look thyself into thee pitilessly, a chunk in your armour which at one time was thy protection will now become the hole through which you'll be struck. When there is an hour of God, a very important moment of your life, there pitilessly look into yourself, normally when we introspect ourselves we try to justify ourselves as much as possible or even if we don't justify ourselves we say it is human nature, what can I do? After all I am justified in doing it, I couldn't help it. I am after all such a small person, I am not a great person. So I try to excuse myself to the extent to which I can. This is our normal psychology. That is why Sri Aurobindo says:"Look into thee pitilessly", don't have pity at all. Take Arjuna for example when he stood at the battle field what is the rebuke Sri Krishna gives to Arjuna that you are overcome by pity, you are saying what can I do, I am a small ordinary human being here called upon to kill my brethren and my sires and my gurus, what can I do? Therefore Sri Krishna says:"klaivayam, do not be overcome by your weakness, stand up, you are a hero, look within thyself. And because he did not refuse the help and said shaadi maam, he agreed therefore the tragedy did not come. And Sri Krishna had said if you run away, run away but you'll come back here but when you come back it will be a great inglorious moment for you. It would have been a tragedy for him but he could avoid the tragedy because fortunately he had Sri Krishna by his side and he accepted at that time. First of all he did not, he simply threw away the bow. It was afterwards that he says: shaadimaam. But this symbolic event of Arjuna and Sri Krishna shows that actually for each one Shri Krishna is our charioteer, always present. It is not as if Arjuna was especially privileged to have Shri Krishna by his side that privilege is given to every one of us only we do not know that Sri Krishna is our charioteer and if you have a problem you turn to him and abhayasena, parityagena, parisevya go on, even pariprashnena, you ask questions again and again, you do sewa again and again and if you go on doing it and constantly say shaadimaam, the answer will be available. This is the promise of God. The symbolism which is in Arjuna's situation is present everywhere, this is a real fact of the world; this is the design of the world. The Divine is not examining you, Shri Krishna was not examining Arjuna now what is thy aim, he knew Arjuna's self pity and cowardice and all that he knew and he was ready to help to uplift him.

First of all the guide is within yourself and if you are really sincere and if you knock and knock the door will be opened or God will take you to somebody who can really give you the right advice because that is really the fact the design of the world is of that kind. If tragedy occurs as in the case of Othello as I told you that in spite of his great love for Desdemona which cannot be questioned but that love was not capable of bridging love and trust.

Question: When love and trust is bridged is it white love?

Answer: Yes, absolutely that is the point red love goes away when the two are combined together that precisely is the white love, the white flame of love where there is no question at all, the trust will never be broken, it is unbreakable even though so many things may happen around you, even illusions can be created around you, people can give you the full proofs and yet you say it is not true. This is the capacity of true love.

So this is the second part of the answer and the third is that although in tragedy we always find some cruel hand, fundamentally we have to discover the nectar which is flowing in the tragedy, whatever happens we must really see that there is great boon which is being showered on you. Mother once said when the greatest calamity is on you realise the Divine is showering His grace. Normally we complain: why this. But that is from the Divine's point of view there is in your being some kind of a refusal, even then the Divine's grace is continuing, it even becomes greater and greater. Therefore when there is a great calamity realise that the Divine is behind you to shower his grace on you and therefore you should take it in that way. Sri Aurobindo says that all things can be turned into honey, all things, every situation such is the design of the world. There is no situation in the world in which you cannot turn into honey, it's a question of how you handle it, how you take it, how you receive it, how you reach God? In fact one of the easiest things is to say to yourself that whatever is happening be sure that God is aware of it, minutely; that is the first thing that we must know that knows your situation minutely in every detail. We normally think that God is looking after the whole world I am such a small little thing, what does He know about me or even if He knows just in a general way He knows but the point is that His omniscience is so great and it is so full of love that He is present and knows you thoroughly. He also knows how to bring you out of your difficulties; He is constantly telling you how to come out only your ears are sealed. There is some kind of refusal. So what you are demanding from your part is to remove your refusal. Therefore, the first thing is to turn to the Divine with absolute confidence that God knows you thoroughly well that He loves you immensely, there is no higher love or lesser love for God. God is sammam brahma. He is present everywhere with equal love for everybody. You are dearest to Him, like everybody else is dearest to Him there are no degrees there, everyone is dearest to God that He wants to help you, with this confidence you turn to him and really tell Him: You know all that I am, You have intention of telling me something, open my ears, open my eyes, open my heart and all my refusals I sacrifice.

Comment: Complete surrender.

That was the Vedic way. The Veda instituted the idea of sacrifice for this reason that the way by which you can cross examinations of life the tribulations of life there is only one way ─ the sacrifice of your refusal and you say: idam namama, I offer this, this is not mine. This is a way it is a path that is why agni is also called adhawarah, adhawa means the path. So agni is the leader of the path. He himself travels with you so agree to travel. Very often we refuse to travel, we give lots of excuses: Oh! I am now tired, I don't want to move forward, I don't want to do it therefore there is a kind of a resistance, therefore offer it all and there will be upliftment, agni will take you, agni is a form of God Himself and God will therefore take you forward. In any case the right attitude is never to complain, our human consciousness is in the habit of complaining and justifying our complaints under so many grounds. As Mother once said: Never complain, execute; there is the Divine's Will, execute it, don't complain. You have got strength. Do not dream, realise. This is the design of the world therefore the ordinary and gross ideas of God punishment, rewarding this etc are all lower types of explanations they do not correspond to the real Reality and therefore they can't even explain to you. If a small child of five years is crushed under the car, what is the punishment there, had he committed some great crime that he is being punished for? It happens so often it happens, why does it happen? So only by the idea of reward and punishment the design of the world can't be explained. You can't even say that he in the past birth has done so many crimes that now he has been crushed under the car even if this explanation would mean. Suppose there is a virtuous man and he is in this life having a very great poverty like Sudama where he doesn't have food even to give to his children. Does it mean that in his past birth he was a criminal and suddenly in this birth he has become a great saint. Has he evolved so much that in one birth he has now suddenly become a saint but he is now suffering for the crimes that he has done in his previous life that is not the system of life. Every experience of the world is to be measured in terms of experience it gives, whatever happens, every event has a message in terms of experience as I told you about putting your finger in the fire it burns; it's not a punishment of fire. It gives you experience that if you do this, this will be the consequence, such is the world.

Question: Where does duty, swadharma and swabhava fit into this?

Answer: Our life is normally not punctuated by great events. Our life is normally a humdrum life. There is a very slow and leisurely movement basically that is also part of the design of life. You are never given a work which is beyond your capacity. This is also a part of the design of life. You are never given a problem which is beyond our capacity. It may not be within your immediate inclination, your immediate chiselling of your capacity but it is within your capacity. And when you are not capable sufficient time is given to chisel yourself. So that is why in a certain sense you might say that there is an aspect of the world movement in which everybody is given a time frame there is what you may call the Law of the cycle of time, rhythm of time. Time is a great consciousness leader, if you examine the movements of time you will find that exactly at the right moment the right thing happens, this you notice sometimes in great moments. Now unless the time movement was wise, if time was not conscious of the entirety of the web of life, of the whole world, time would not be at the right moment at the right place in the great movement of time. It is very conscious and therefore it measures the development of our soul. You are here on the earth and you are surrounded by lots of incapacities, every one of us is surrounded by lots of incapacities, outer and inner and the soul of man is surrounded by these incapacities and the problem of the soul is that by its power to create capacities and to overcome the incapacities and time provided you the sufficient time to overcome this. Therefore you might say in a certain sense that there is an aspect of life where you can watch the world and you might even say that there is a leisurely movement of time in the world. Our sense of hurry, haste, immediacy is our incapacity to see this leisurely aspect of time. There is another aspect of time also where the time is fleeting very fast, rapidly that is also another aspect of time. There is impetuosity of time that is another aspect of time. That is why Shri Krishna in the eleventh chapter of Bhagavad Gita, He shows the time vision to Arjuna and what kind of time? Time the death, time the destroyer, that is that aspect of time that He showed in that vishwaroop darshan. But just now I am talking to you of the other aspect of time where you might in your certain state of consciousness can be seen to be leisurely. For example when I am talking to you I have a sense of great leisure, just now. There is no pressure of time and I am taking full leisure time as it were without any hurry whatsoever, this is also an aspect. The reason why I am making this long preface to your question is that I wanted to explain the idea of duty, the idea of swabhava and idea of swadharma; but this is a preface to it that is why I took so much time to explain first of all the movement of time. It is in the movement of time that duty, swabhava, swadharma have relevance. Everyone is given time to work out from his soul manifestation of that much energy by which the incapacities of his inner life and body and of his outer life and outer body and outer circumstances can be remedied. The important point therefore is relationship between the soul and the outer capacities or incapacities; this is the fundamental problem of man, every human being has these two undeniable facts ─ himself or herself and the circumstance, totality of circumstance, including his inner body, outer body, outer circumstances, everything taken together that is on one side. On the other side is his soul. Now the question is how to deal with the circumstance is the one big blank before us normally. We do not normally have an understanding of how to deal with what we have to deal with. The civilization in which we live has fortunately put at our disposal certain normal conditions by which certain guidance is given by the facilities which are provided to you in a given civilisation that is the accumulated result of ages of experience. I need to study in a school and my civilisation provides a motor car to go from my house to my school if you are born in a rich family that the civilisation has provided you with this facility. So in that sense you might say that several conditions are provided to you so very often you don't even ask the question as to how am I to deal with my circumstance? Civilisation often provides you with ready circumstances, facilities by which you are enabled to move forward. But a time comes when the civilisational facilities are exhausted and you are face to face with a situation where civilisational facilities are no more available to you or if they are available they are not available to the degree to which you need.

Question: Does the situation come because of the thinking mind also?

Answer: Yes, quite true. The situation arises which is appropriate to what you have to do. Every situation in your life is corresponding to the soul that is there which has to deal with it. So you might rightly say that your circumstance is appropriate to what you think. But now the question is how do you think, what do you think and are there alternative ways of thinking? It is here that civilisation has provided you with the idea of duty. The idea of duty is basically an idea given by civilization just as a car is given to you similarly the idea of duty is given to you by civilization. You are told as a student your duty is to learn, it's your duty. It's an easy way by which the child is incited to study by saying that your duty is to study. And you are supposed to do your duty, child understands it in his own way and goes on doing it. It's a ready facility given to him. Now civilisational helps are only temporary, a time comes when even this idea of duty at a given time is not able to help you, it helps you to some extent to a certain degree, once again let us take the example of Arjuna: Arjuna is a soul around whom a entire situation of the army and the war is presented. He has many capacities, many incapacities; given whatever he is, he is now confronted with a huge army of a certain kind with various complexities. He came to the battlefield because civilization has helped him; it was duty for him to fight. It was a civilisational help, it was taught that being a kshatriya, being born a kshatriya the civilisation in which he lived told him that if he is confronted by a duty to fight, he must fight. He was told that if an injustice is going to be perpetuated as a kshatriya it was his duty to break the injustice and to establish the kingdom of justice was his duty. Now with this idea he had come to the battlefield, the sense of duty had helped him to come there. He had already debated with hundreds of people in his lifetime whether this was his real duty or not and throughout the whole education that he was given he had come to the conclusion that this was his duty. Even when he comes to the battlefield he comes in a state of pride like a warrior, a pride which is natural to a warrior who wants to fight for the sake of righteousness and it is proudly that he says to Krishna: draw the chariot now so that I can see very clearly all the great warriors whom I have to confront. He had a complete idea of his duty and he had come with that sense of duty and he knew his capacities and he wanted to confront the circumstance with whatever power he had. He wanted to be victorious, truly to be victorious, at least he believed. Now suddenly certain questions arise in his mind at that moment in his mind which perhaps had not arisen so sharply even though they might have arisen but not so sharply as they arose now and analyse the question since you have raised the duty is very important. He knew it was his duty to fight, he knew he was going to fight with his brothers, relatives, even his teachers, his grandfather, he knew already and yet the sharpness with which these now come to him and grip him is to be examined, why did this happen? What is it and see the arguments that he makes. Every statement that he makes is worth examining in detail, under a microscope. Sometimes we shall discuss each argument in detail but the ultimate shot is the following. You must not kill, it is also a duty. You must fight is a duty, you must not kill is also a duty. Now civilization had not given him an answer to the question when two duties collide and the tragedy he was facing was that he did not answer to this question when two important duties at the same time, sharply together, came together, how are we to resolve it? It is not that he forgot his duty, many of us it is said that Arjuna forgot his duty when he stood before his brothers, his teachers and others and then Krishna reminded him of his duty and that was the end of his tragedy, not at all. He knew his duty very well, he explains his duty, he knows that is his duty but he is now confronted with another duty. The duty which had not come sharply to him in earlier time and when he is about to act this duty confronts him and he is not able to answer this question. But the insufficiency of the idea of duty is that you are confronted sometimes with duties which are all imperative and yet they are in conflict with each other, how often do we find that love and duty conflict with each other. This is the crucial question when you have on one side love on the other side a certain obligation. How do you reconcile the two, you have a big problem. If you read the drama of Ibsen 'Doll's House', one day you can read this drama. There also a similar dilemma is presented by Ibsen.

When two duties, both of them imperative, impose themselves on you and yet both are in conflict with each other, what is to be done? It is to this question that Arjuna had no answer and all his arguments are woven around this question the entire Gita can be studied best that the fundamental question was conflict between two duties and he was not able to answer. Now comes the question of swabhava. There is something deeper than duty and that is swabhava and from swabhava arises swadharma. Swabhava is deeper than temperament. Temperament is an outer expression of your swabhava but the inner is your soul, its line of development. Every soul has a certain line of development. You might say that every soul is given one task from above. Each one of us before coming here has made a contract with God, saying that I am here on the earth and I'll be doing this work. The need for that work constitutes your swabhava. If you have decided in the battlefield of Rama, your function is to throw a stone in the sea in the building of a bridge then that will be a part of your swabhava so that at the right moment you'll be able to do it. Every task that is given to us is a very important task. It has something to do with our development of our soul towards the path that we are required to do. All that we are doing is accidental you might say circumstantial work now through that you are being prepared for the task you are really to do, that task is not a single pointed task. It is itself a multiple complex of tasks. You might say in a sense that Arjuna was born to create the condition by which the kingdom of Yudhishthira can be established. It's one definition but for doing it how many activities are involved in it.

Our self consists of a power which has a capacity of dealing with its circumstances. This is the basic knowledge that we have to have that everyone is given circumstances which are appropriate to his present stage of development and he has to deal with that and he has a capacity for it. Therefore when you look into yourself you have to ask yourself what is the capacity that I have, how am I to express it? The automatic and natural expression of that capacity is what is called swabhava. Swa is the soul, bhava is the becoming. The becoming of your soul is swabhava. The natural becoming of your soul is your swabhava, your outer nature may not be appropriate to it that is why mere temperament is not your swabhava, you have to go within to find out. Now this swabhava if you discover it then you'll find it has a certain rhythm of development. bhava is the becoming, Swa is self, ─ self-becoming. Now self-becoming is a process and every process has a rhythm of development. If you look in the world everywhere the speciality of the design of the world is that every becoming has a rhythm. The child's birth requires nine months of rhythm of ripening in the embryo. It's a rhythm, a flower can flower at a certain time, a fruit is born at a certain time, there is a rhythm in this world. The sea constantly goes up and down, it's a rhythm. So your development of the self, your soul becoming has also a rhythm that rhythm is called the law for that one. Law is the meaning of the word dharma. So the law of the becoming, the law of the rhythm of becoming, the law of yourself is called swadharma. If there is a becoming of the nation it's called rashtra dharma. If it is the rhythm of the yuga, it is yugadharma but for you particularly your way of development is specific to you therefore the law of your becoming is called swadharma it will be appropriate to your swabhava. Now the duty is given by civilisation and there may be defects in the idea of duty that is why Shri Krishna first of all tells Arjuna do not bother about what civilisation tells you that is one of the ways by which Shri Krishna answers the question of Arjuna that you are in a conflict because you are concerned with two duties both of which are given by civilisation. So when you are in conflict with this how will you resolve it? Go beyond the civilisation in which you are living, go to the more fundamental thing: discover yourself, your true self. Why was Sri Krishna obliged to give metaphysical answers? It was not because he was very fond of giving very long lectures it was a necessity unless he did it he could not have answered his questions. The question was such that the necessity of knowing soul was imperative, he had to tell him that there was something like the soul that it has a certain function, certain mission that you have to have the knowledge of that mission, according to that mission your swabhava is constituted and there is a dharma which follows that swabhava which may be quite different from the ideas of duty which you are involved now. So first of all Shri Krishna explains what is the soul and you can't say without explaining that the soul is the child of God. So he had to say what is God, so he had to explain what is Purushottama, what is Para Prakriti, what is the relation of that with Jiva. All that he had to explain was the necessity of answering the question without it. How could he have explained what is swabhava, how could he have lifted him from this civilisational idea of duty, he could not have it was impossible. So having done it then Shri Krishna explains the swabhava in detail and speaks of swabhava of so many things. The whole Vibhuti Yoga, the whole chapter is given where the swabhava of various things in the world are explained. Then he brings the idea of dharma and swadharma. Dharma may be valid for a society in a large way, in a general way but swadharma is even much more important to such an extent:

swadharme nidhanam shreyah, paradharmo bhayavaya.

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ 3.35

Bhagavad Gita 3.35

Pardharma is also dharma, but for you what is necessary is that even if you are going to die while performing your dharma it is better than following somebody else's dharma. This knowledge is very important before you decide this question of conflict of duties therefore for you do not look to the civilisational ideas of duty transcend them, for ordinary life, for leisurely life of development is all right but a point comes when you have to go into depth, duty is only a crutch for the layman. A time must come when you'll be cured and stand erect when crutches have to be given up. That can happen only when you know yourself, your becoming of yourself and the law of the rhythm of your becoming. In that knowledge you will know your real mission and that is why Vishwaroop darshan was a necessary part of this teaching in which Shri Krishna has to explain: Look at your role in the world. By your swabhava, by your swadharma you have reached this point and this is the mission of your life, it's a part of your life, it's your function not your duty now any more. Shri Krishna doesn't say this is your duty now this is your mission this is part of your swadharma; when you reach that point there is further light which Shri Krishna gives and says that a time comes when you have to give up all dharmas; not only duties, not only dharmas, even swadharma because even swadharma is a kind of a development on a limited staircase but a time comes when your staircase becomes as wide as the sky because that is your real soul who is going to embrace the Supreme Divine; therefore to embrace the Supreme Divine your soul which was moving on a narrow path has to become a huge, vast path ─ ritasya pantha. The path of the truth ─ ritasya pantha, and what is the truth ─ satyam, ritam, brihad. It is the path of the Truth, the Right and the Vast. Therefore when you have to reach the vast then even the swadharma, all dharmas are surrendered. And this is the final answer to this question do not think of duties it's a narrow idea, you can't find a solution in that state of consciousness, don't look at dharma, do not look at even swabhava, swadharma give up yourself entirely in the vastness, do what the Divine tells you that is what you have to do; it is not your duty to fight. Shri Krishna's answer to the question of Arjuna is not it is your duty to fight therefore fight ─ no. It is Divine's Will that you should fight therefore fight. There is a will of God that he wants you to be the instrument of His Will and His Will is to fight and that is what he shows in vishvaroop darshan that Kauravas are all killed already in that vision that is the Divine's Will that these are all to be eliminated. To find out the Divine's Will and to follow it by utter surrender:

sarva dharman parityajya, mam ekam sharnam vraja.

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ 3.35

Bhagavad Gita 3.35

You do not bind yourself by any ideas, duties; everything is to be thrown away. They are all good things as a crutch, as a staircase up to a certain point but these are not binding on the soul. The only way by which you can decide your real action is to ask: what is the contract that I have made with God and what is His Will in you, what He Wills in you and be his channel. Nimita matram bhava. You only become his instrument. It is at that level that Shri Krishna answers the question of Arjuna and this question cannot be answered otherwise at all unless you explain all this, otherwise one could have said Shri Krishna could have told him you just do it but Arjuna's question would not have been satisfied. His mind should not have been washed until this long explanation is given. And real Knowledge is to be given at a critical moment which Shri Krishna gave to him as a result of which he says moha nashtah, my all delusion is gone, my all doubts are gone and now I am prepared to do it. That was the stage at which he could answer his question.

It will come automatically when the surrender will be complete, not that when you start loving. When we start surrendering things will not come automatically. As you grow more and more then it will become automatic therefore one has to be very vigilant during the process therefore you have to have a threefold idea. One is to give your hand to God you don't even know where God is, what God is? You just give your hand to God saying: look, you know me I do not know you, which is a fact. I am just lifting my hand and you know how to catch me so you catch my hand. But by saying this you're not really giving your hand, you are only saying this therefore strive to give constantly, not that I have told once and that will be alright. It won't be all right, you have to constantly in every circumstance, in every being, in every little action this has to be a constant attitude of yours, one thing. By giving one hand you are not giving entirely yourself at the same time of which you are not even capable of therefore from the other parts of the being many kinds of things will be happening. Now these things will be happening because I am still at the level of duty, I am at the level of swabhava, swadharma and many, many complications are still there. So you are still acting at the same time you can't say I will silently sit until it is God's Will, it will not happen like that even if you sit down you will come back again to action as Arjuna was told even if you run away from the battle field you'll come back because your own nature is such that it will bring you back to the field of action therefore while acting, Shri Krishna says what is to be done? First of all examine all your activities; take a very comprehensive view of all your activities, introspection is the most important element in any upward movement. You have to carry your own microscope within your own mind so that every time you go on examining yourself then find out in the entirety of your being what are your desires, that is one of the levers of your search. Find out what are your desires, make a list of all of them. These are my desires, pitilessly, it is only for yourself. Then Shri Krishna says that my first suggestion to you is that out of desires you are doing many actions so many of your activities are result of your desires, continue those actions but make one difference. You are seeking certain fruits out of your actions, seek those fruits, desire those fruits but don't claim them. That's the first difference you make. Do not claim them. So Shri Krishna says: karmanyevadhikaraste ma phaleshu kadachana. Adhikar is the claim. Don't claim the fruits even when you seek the fruits don't claim the fruits. Secondly do not even seek the fruits, continue your action but don't seek the fruits whatever fruits come you offer to God, they are not yours as a second step. Thirdly you cut the desire itself while continuing action cuts off the desire which is a very difficult operation. Normally when you give up the desire action also falls at the same time; continue the action but drop the desire. At the same time you'll find that with every desire a thread is always attached 'I am the doer, I am the doer', aham karta asmi, I am the doer; weaken this thread and see that you are not real doer, what is 'I' here is only a cog in the vast machine of the whole is like a dog which runs under a cart and thinks that the cart is moving because of its running. The dog does not know that there are bulls which are carrying the cart and the cart is running because of the bull but because it is running the cart is moving because of its running. So realise that this your condition of your doership so loosen this thread. Ultimately see the vastness of the whole universe then you find that even bulls are running and carrying the cart even they themselves are the result of another action and you go on until you find out that behind this prakriti the whole universal machine is para prakriti, a higher prakriti and the source of higher prakriti is the Supreme Purushottama Himself therefore real doer is the Purushottama. So realise the Purushottama is the real one so all these practises we do while on one hand is already given to God which He will be taking care but at the same time you do this it's a long practice and at every moment where ever you can raise your hand, you have many hands not only two hands every action is your hand actually so lift every possible hand and go on giving to God until you realise that the actual doer is He. When the strain of giving to God will cease, once you know that He is the doer then the strain that you are feeling in giving yourself to God will also become mitigated. It will become effortless then will come automatically. Then at that stage you can say what is to happen will happen automatically till that time let it not be decided it will happen automatically there will be greater help, greater automaticity but not that automaticity that all that will happen now will happen according to God's Will that is a wrong idea that once I have told God take me in your hands and then everything will happen according to God's Will that is not true. Until you reach this point when your entire being is now in hands of God with His luminosity not only saying to God but by now you have realised what God is because you have gained so much of experience, giving up the desires of the fruits of action, giving up the desire itself, giving up the doer ship and then finding of the universal prakriti, finding of the para prakriti, finding out the source of para prakriti the Purushottama by the time you reach that point you would have gained lot of experiences then your surrender becomes really complete then whatever He wants will happen automatically. If you really want the true help you must go to Shri Krishna. When the chain of karma is tied to the Divine's Will then what will happen is that chain will continue but you'll be free from it because then the chain will be tied to God.