Acharya Prashant begins by reading a passage describing a great battle where the land was so covered with the fallen chariots, elephants, horses, and bodies of demons slain by the Goddess that it became impossible to walk. So much blood was shed from the bodies of the demons, elephants, and horses in the army that large rivers of blood began to flow there. The Mother of the Universe (Jagadamba) destroyed the vast army of the demons in a moment, just as fire reduces a large pile of straw and wood to ashes in moments. And her lion, shaking the hairs of its mane and roaring loudly, seemed to be plucking the life force from the bodies of the demons. He explains that it is clear an attempt is being made to convey something symbolically, which must be understood. It is a great disrespect and misuse of the scripture if you consider these events to be factually authentic. The author has not even made the slightest attempt to keep the matter authentic, citing examples like an army of 600 million, a war lasting 5000 years, the arrival of 10 million charioteers, and soldiers being born from breath. The author has no desire for you to believe that this actually happened in the way we see things happening in the world every day. These are not events that occurred in some past era; these are events that happen every day in your inner world. Do not consider these events as history. There was no age or time when these events happened before your eyes, but there is no age, time, or moment when these events are not happening behind your eyes. This is a constantly occurring event in our inner world. Acharya Prashant then addresses the question of violence that should arise. He describes the vivid, graphic depiction of rivers of blood flowing, and the limbs of slain soldiers being carried away. He explains that violence is the attempt to destroy or suppress consciousness. The effort to erase or suppress consciousness is called violence. When you are filled with a deep sense of respect for consciousness, then all your respect is reserved only for consciousness. This means you will not give even a bit of respect to that which is not consciousness, especially where the possibility of consciousness arising has been made zero. When you become strongly non-violent, you give all respect only to consciousness. This is the sign of a non-violent mind. Its non-violence is that wherever there is consciousness, it should not be harmed. He elaborates that if you encounter someone who is an effigy of the ego, who is committed against consciousness, then non-violence demands their slaying. That person is no longer a person; you can consider them sand or stone. And that body is worse than sand and stone because sand and stone do not rise on their own to harm a conscious person. But this demon is not only unconscious himself but is also eager to attack the consciousness of anyone he finds who is conscious. His only goal in life is to destroy anything that is progressing towards consciousness. In such a case, if you are non-violent, you must first slay the one who stands against consciousness. This is the real meaning of non-violence. The violence you see here, or the violence you see in the Shrimad Bhagavad Gita, is actually deep non-violence. That is non-violence.