207. How can a married man practice Brahmacharya? Is it possible especially when the couple are young?

To live and enjoy Grihastha life, with one's own wife during the Ritu period subject to the imposed restrictions of the Sastras is itself Brahmacharya. Sastras say that the married man should not indulge in sense-satisfaction as and when his senses prompt him to do so. He should subject himself to the various restrictions imposed even on the enjoyment of sense life. For details in this respect, study my book, "Advice to Women". One who observes these Sastraic injunctions and leads a happy, well-regulated life is a perfect Brahmachari, though technically a Grihastha. Whatever be the natural ebullient impulses of the couple, and however young they be, it is quite possible to observe Brahmacharya on the above lines. Brahmacharya for a Grihastha does not mean absolute abstention from enjoying the conjugal life; but means a well-disciplined, self-restrained, Dharmic life.

208. Is conscience not the mode by which we can listen to the inner Atman?

The pure conscience itself is the "Inner Voice". But the difficulty in the ordinary man is that the voice of the lower mind, the voice of the brutal instincts, is often misunderstood as the voice of conscience. As a result of such misunderstanding, guided by his animal tendencies, he commits colossal blunders, involving danger to others. It requires a great degree of purity and calmness of mind to hearken the true Inner Voice.

209. May I know if you mean by ‘Sastras' the age-old, written or unwritten, set and rigid principles of ancient Hindu religious scriptures? Have these principles not become time-barred due to the fast-changing conditions? I don't think any rigid principle can stand the test of time.

Yes, the age-old, written or unwritten set principles of the ancient Hindu religious scriptures are termed ‘Sastras'. But because of this, it need not follow that they should become time-barred. The fundamental tenets of right living are unchanging. There cannot be any sort of difference in the fundamentals.

Modifications, alterations and adjustments are necessary; but these should be effected in the external modes of interpretation and methods of application to suit the changing times and the new environments of a new generation.

There is no harm in changing the externals so long as it does not affect the fundamental principles. Fundamental virtues like truth, fellowship, non-injury, purity, justice, integrity, etc., will continue to be applicable to the life of humanity. Violation of these would always be a signal for coming calamity.

210. Should the means to achieve good ends be always good? Medicine tastes bitter, but cures diseases. Arjuna fought against the Kauravas to achieve good ends.

Indian thought has no hesitation in answering this question in the affirmative. Except the rank materialists, the Charvakas, the founders of all other systems of Indian thought boldly declare that "one should not adopt a foul means to achieve a desired end, however covetable that end may be". There should not be any doubt regarding this point.

I don't think that your two examples are strong enough to prove that the end justifies the means. For, the medicine, whether it be sweet or bitter, in so far as it does not do any harm to the patient or anybody else while curing the disease, should be considered as a means free from any fault. It is a fair means to achieve the end, viz., cure of the disease.

In the second example, Arjuna fought the Kauravas and killed them all, no doubt. But the battle fought by Arjuna was not an exhibition of cruelty, but an execution of one's own duty. The war fell to his lot as pure duty or Svadharma. Arjuna did not want it himself. He did not impose it on the Kauravas. He was challenged to it by them. He had to defend himself and his clan. As a Kshatriya, it was his sacred duty and moral responsibility to fight for the defense of his rights. Thus, Arjuna's fighting the battle being purely duty-bound, is thoroughly justified.

Sri Krishna has reiterated this point in several places in the Gita. On the contrary, if Arjuna had shirked away his responsibilities of fighting the battle, then he would have been failing in his Dharma. Hence the Lord's repeated commands to him: Svadharmamapi Chavekshya Na Vikampitumarhasi (Waver not from your own duty on seeing it in front of you), Yudhyasva Vigatajvara (Do thou fight, free from mental fever), etc.