In a time defined by anxiety, burnout, and constant change, Priya Arora, author of ‘Rama, A Man of Dharma’ (Penguin India, 2024), and a devoted student of Vedanta, presents her latest book, ‘Life Is a Battlefield: Insights from the Eternal Wisdom of the Bhagavad Gita’ (Penguin India). Far from a traditional commentary or translation, this powerful work offers a bold and transformational presentation of the Gita — tailored for those navigating the emotional, mental, and spiritual complexities of modern life.

Drawing on some of the most powerful verses of the Gita, ‘Life Is a Battlefield’ shows how ancient wisdom can serve as a practical, universally relevant guide in today’s world.

From self-doubt and stress to personal loss and uncertainty, Arora offers timeless tools for resilience, clarity, and inner strength. With thoughtful insight, she distills the Gita’s teachings into everyday lessons—how to act without attachment, stay grounded amid chaos, grow through adversity, and live with deeper purpose and peace.

At its core, this book is a powerful reminder: Life is indeed a battlefield—but with the right mindset, it’s one we’re fully equipped to face.

Priya Arora’s spiritual journey began after attending a lecture at the Ramakrishna Mission in Berkeley, which sparked a deep interest in Vedic philosophy. Now a devoted follower of Advaita Vedanta, she has also studied Sanskrit to engage more deeply with ancient texts. Born and raised in Kolkata, she studied English Literature at Oxford University and later built a successful career in banking and technology in the U.S., where she has lived for over 30 years. 

Written from personal experience—including a cancer diagnosis and raising a child with autism—Priya’s work is both deeply spiritual and profoundly human, grounded in lived wisdom she hopes will help others find peace amid life’s challenges.

Here is an excerpt from the book:

Spiritualize Daily Life

Krishna’s teachings on the nature of the Self are complex, and Arjuna finds them abstruse and hard to comprehend. Moreover, the lessons appear strangely contradictory, so admitting he is puzzled (buddhim mohayasiva me 3.2), Arjuna seeks clarification: ‘I am perplexed by the mixed message in your instruction. On the one hand, you say acquiring knowledge about the Atman is superior to engaging in petty worldly action, yet you push me to fight in this gruesome battle; why, O Krishna?’

Arjuna is not alone in his confusion. His doubts raise the same questions in our minds. Addressing Arjuna’s query, Krishna attributes his bewilderment to the common misconception that worldly pursuits and spirituality are at odds. However, the two need not be divergent paths. On the contrary, spirituality can be incorporated into everyday activities through Karmayoga, the technique of being spiritual amidst the chaos of life, transforming every waking moment and every mundane task into an act of worship.

Karmayoga achieves purity of mind by redirecting the intent that drives a particular activity, so formal withdrawal from society to embark on the path of a spiritual seeker is not required. The same pure-hearted outlook of a yogi can be as easily adopted with an isvararpana buddhi—a spiritual perspective—while doing a day job and continuing to live a regular life in the community. With the mindset of Karmayoga, priorities are reset, and all work is dedicated to the supreme reality as an act of service. Therefore, Krishna says, rather than donning saffron robes and taking off for the Himalayas, it is more effective for most to adopt the mental attitude of a monk. Both sanyasa and Karmayoga lead to the realization of the Atman, one through renunciation of action and the other through performing everyday societal duties in an enlightened way. However, Karmayoga has a broader reach. It is more beneficial than sanyasa (5.2) for a spiritual novice because true sanyasa is difficult for the unprepared mind.

Arjuna wanted to abandon the battle in favour of the life of a hermit. However, running away from our problems doesn’t solve them. We must stand firm and address the root cause if we want them gone. Krishna recognized that Arjuna was choosing sanyasa only to escape dealing with the pain of killing his relatives, not because he genuinely felt the calling to monasticism, so he reveals the path of Karmayoga to him. By demonstrating how fighting the war without attachment to the outcome accomplishes the same purpose as sanyasa, he teaches Arjuna to merge mental detachment with his duty as a warrior. When personal gain is no longer a factor, the bondage created by performing of an action is removed (karmabandham prahasyasi 2.39). Forsaking profit from an activity is equivalent to asceticism or sanyasa. So when Arjuna asks about the true meaning of the terms renunciation—sanyasa and sacrifice—tyaga in the last chapter of the Gita (18.1), Krishna reiterates the lesson on Karmayoga delivered in Chapter 3. He says, for the wise person, sanyasa is the renunciation of desire-driven karma (kamya karma), and tyaga relinquishes the fruit of action (sarvakarmaphalatyagam 18.2). Not necessarily giving up all activity, but acting without selfish desire, is sanyasa. Rather than abandoning work, casting aside all thoughts of personal gain is tyaga.

Karmayoga is the mode of enlightened action in which the mind and senses come under control (vishudhatma, vijitatma 5.7). The action is performed in alignment with the higher Self—the reality that you are, not as the physical body—what you think yourself to be. You learn to act with enthusiasm but without self-interest. You do not abandon action, instead you spiritualize what you do by forgoing any expectation of the end result. Rather than giving up worldly activities, you forfeit material desires.

Our personality or svabhava is the conditioning generated by many lifetimes: samskaras are deep-rooted experiences that surface as mental impressions (vrittis). Through Karmayoga, we consciously develop positive vrittis. Therefore, there is no need for a householder to become a renunciate because a Karmayogi who has given up attachment (anasritah karmaphalam) is no different from a sanyasi in outlook (6.1). After all, the spirit behind sanyasa and Karmayoga is the same, as both involve renouncing desire (6.2). The person who casts aside attachment is a true sanyasi, not one who merely abandons society.

The spiritual practice of selfless action, the eternal wisdom passed down from generation to generation from the dawn of civilization, sadly declines over the ages as people become more corrupt (4.1–2). The Gita demonstrates how spirituality can be regained and incorporated into every aspect of life, even on a battlefield. Therefore, Krishna says, ‘Disregarding pleasure and pain, gain and loss, victory and defeat, prepare for battle. Thus, you will accrue no sin (2.38).’ He does notadvocate violence but only encourages Arjuna, a warrior, do his duty without attachment to the outcome of the war, thereby sanctifying his deeds. When the intellect is not bound by ego and the notion of ‘I’ dissolves, one is untainted by karma (18.17). Although a warrior may slay people while performing their duty, the killing does not tarnish them as it is not done for personal benefit.

We tend to compartmentalize spiritual and secular activities as independent pursuits; Karmayoga combines them. For example, our veneration of the Almighty remains limited to visiting a place of worship or praying a few times a day. Some go to the temple religiously, breaking a coconut as an offering, but leave spirituality at the door the moment they step out. Isn’t there greater piety in performing every activity with a prayerful attitude?

God is not confined to the precincts of a holy place but is ever-present within. The body is a temple for the indwelling divinity, and the jiva is nothing but Shiva.

Deho devalayah proktah sa jivah kevalah shivah (Maitreya Upanishad 2.1).

[The excerpt reproduced with the permission of the publishers.]
Image source: https://commons.wikimedia.org/wiki/File:4th_Chapter,_verses_7-10,_Bhagavad_Gita,_Sanskrit,_Devanagari_script.jpg