Why the Nicest People Often Choose the Worst Partners – And What the Gita Teaches Us About It
In every friend group, there’s that one deeply kind-hearted soul—overflowing with empathy, always ready to give, and willing to love unconditionally. Yet, paradoxically, these gentle souls often end up in the most painful relationships—ones marked by emotional manipulation, unreciprocated affection, or the exhaustion of carrying the emotional burden alone.
It feels unjust. But it’s not without reason.
The Bhagavad Gita, a timeless spiritual guide, offers profound insight into this recurring heartache. It teaches that suffering in love doesn’t always stem from malice or fate—it often stems from misunderstood love, attachment, and misplaced duty. Even the purest intentions can lead to pain if not guided by wisdom.
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1. Attachment Clouds Judgment
(Gita Chapter 2, Verses 62–63)
“From attachment arises desire, from desire anger; from anger arises delusion; from delusion, bewilderment of memory; from bewilderment, loss of intelligence; and from loss of intelligence, one falls down.”
Kind-hearted people often fall in love with the idea of someone, not who they truly are. They see the potential rather than the patterns. They believe love can fix, heal, or transform, even when reality proves otherwise.
Attachment blinds. It turns red flags into emotional challenges. Krishna warns Arjuna: when we become attached, we lose discernment. We confuse loyalty with love and endurance with virtue—and this is the beginning of inner chaos.
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2. Dharma Over Emotion
(Gita Chapter 3, Verse 19)
“Perform your duty, abandoning all attachment to success or failure. Such equanimity is called yoga.”
Many nice people feel it is their duty to fix or heal a broken partner. They mistake codependence for compassion. But Krishna is clear—our true dharma is not to fix others, but to act from a place of inner balance and detachment.
Staying in a toxic relationship out of emotional obligation is not dharma—it’s a distortion of it.
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3. Selfless Doesn’t Mean Self-Destructive
(Gita Chapter 3, Verse 35)
“It is better to fail in one’s own dharma than to succeed in the dharma of another.”
Yes, the Gita advocates selfless action. But selflessness should not come at the cost of your own soul’s evolution. Many gentle souls stay in harmful relationships under the guise of love, forgetting their own well-being.
True spirituality is knowing when to walk away—for the sake of your inner peace and growth.
Letting go is not selfish. It is spiritual maturity.
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4. The Three Gunas: Sattva, Rajas, and Tamas
According to the Gita, all beings operate under three fundamental energies:
• Sattva (purity, clarity)
• Rajas (passion, restlessness)
• Tamas (inertia, ignorance)
Kind souls often function through Sattva, while partners they attract may be governed by Tamas. This leads to a dynamic where the kind partner keeps giving, trying to “uplift,” while the Tamasic partner remains stagnant.
This energetic imbalance is draining, not enlightening. Without awareness, Sattva becomes sacrifice, and kindness turns into emotional burnout.
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5. Detachment Is Wisdom, Not Indifference
(Gita Chapter 2, Verse 48)
“Be steadfast in yoga, O Arjuna, perform your duty and abandon all attachment to success or failure.”
Letting go of someone who brings you harm does not make you heartless. It means you’re evolving.
The Gita teaches vairagya (detachment) not as emotional coldness, but as clarity—the ability to step away from suffering with dignity and inner balance.
True love honors both hearts—not just the other’s, but also your own.
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6. The Trap of Ego-Driven Niceness
Many people take pride in their suffering. “Look how much I’ve endured for love.” But Krishna would call this false ego—a spiritual trap masked as devotion.
This is not divine love—it’s self-abandonment in the name of goodness. The Gita reminds us to rise above ego and act from a place of truth and higher awareness.
You don’t need to suffer to prove your love. Real love never demands your destruction.
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What Would Krishna Say to the Kind-Hearted Today?
He might say:
“Your love is sacred, but not every soul is ready to receive it. Let your heart flow like the Ganga—pure, steady, and strong. But don’t pour your essence into a cracked vessel.”
Being spiritual does not mean being submissive. Being kind does not mean being blind.
The Gita does not ask us to reject love—it asks us to love wisely. To love with eyes open, with strength in our spine and compassion in our soul.
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Final Thought: Let Kindness Be Your Light, Not Your Cage
Kindness is divine, but it must be guided by wisdom.
If love costs your peace,
If loyalty demands your silence,
If compassion becomes your prison—
Then it is not aligned with your dharma.
Let the Gita be your compass in love and life. The kindest souls deserve love that nourishes, not wounds.
“True love honors the soul. And your soul is worthy of peace.”
AND RAVANA DID NOT DIE !
ReplyDeleteWHICH MEANS THAT SEETA MAIYA WENT WITH RAVANA WILLINGLY AS SHE WAS SEDUCED BY HIM !
SEETA MAIYA MIGHT HAVE HAD AFTER THOUGHTS ! BUT SHE WENT WITH RAVANA WILLINGLY - PERHAPS UNDER SEDUCTION OR HYPNOTISM - BUT THE NEPALI RANDI SEETA WENT WILLINGLY WITH RAVANA
Hindoos are squeamish about the rape of Seeta Maiya.The fact is that Seeya Maiya was raped by Ravana and she performed fellatio on Ravana !
Hindoo poetry has a poetic way of describing rape - as we will see later.dindooohindoo
Seeta herself states in the Yuddha Kanda that she was banged by Ravana
PHASE 1 - RAMA OPENLY TELLS SEETA MAIYA THAT SHE MUST HAVE BEEN FUCKED BY RAVANA
Book VI : Yuddha Kanda - Book Of War
Chapter [Sarga] 115
कः पुमांस्तु कुले जातह् स्त्रियं परगृहोषिताम् |
तेजस्वी पुनरादद्यात् सुहृल्लेख्येन चेतसा || ६-११५-१९
"Which noble man, born in an illustrious race, will take back a woman who lived in another's abode, with an eager mind?"
न हि त्वां रावणो दृष्ट्वो दिव्यरूपां मनोरमाम् |
मर्षयेत चिरं सीते स्वगृहे पर्यवस्थिताम् || ६-११५-२४
"Seeing you, who are endowed with a beautiful form and attractive to the sense, detained for long in his abode, Ravana could not have endured your separation."
PHASE 2 - SEETA HERSELF ADMITS THAT SHE WAS DRY FUCKED BY RAVANA - BUT WHILE SHE WAS LAID - HER HEART HAD ONLY RAMA THE LIMPDICK ! THESE ARE THE WORDS OF SEETA MAIYA !
Book VI : Yuddha Kanda - Book Of War
Chapter [Sarga] 116
यद्यहं गात्रसंस्पर्शं गतास्मि विवशा प्रभो |
कामकारो न मे तत्र दैवं तत्रापराध्यति || ६-११६-८
"O lord! It was not my willfulness, when I came into contact with the person of Ravana. I was helpless. My adverse fate was to blame on that score."
मदधीनं तु यत्तन्मे हृदयं त्वयि वर्तते |
पराधीनेषु गात्रेषु किं करिष्याम्यनीश्वरा || ६-११६-९
"My heart, which was subservient to me, was abiding in you. What could I do, helpless as I was, with regard to my limbs which had fallen under the sway of another?"
PHASE 3 - THE CONCLUSIVE PROOF OF SEETA'S RAPE 30000 FEET IN THE SKY !
THE HINDU SANSKRIT POETRY OF RAPE ! dindooohindoo
Book III : Aranya Kanda - The Forest Trek
Chapter [Sarga] 52
When her ochreish silk sari's upper fringe is upheaved by air onto to Ravana, Ravana looked blazing like a mountain set ablaze, muchly and overly. [3-52-15]
NOTE - SEETA'S "UPPER FRINGE SARI" (wHICH COVERS HER BREASTS) IS "UPHEAVED ON TO RAVANA".RAVANA LOVED SEETA'S BREASTS - AS WE READ IN THE ARANYA KANDAM BEFORE.
Reddish and scented lotus-petals adorning that highly auspicious Seetha have slithered, but again upheaved by air they are bestrewn on Ravana. [3-52-16]
NOTE - WHILE RAVANA IS BANGING SEETA - THE PETALS THAT SEETA WORE ARE NOW ON RAVANA ! HOW DID THAT HAPPEN ? HOW CAN THE AIR PLACE THE PETALS AND THE UPPER SAREE OF SEETA ON RAVANA ? IT AIN'T MAGIC ! IT IS SIMPLE SEX ON THE LAP !
Upper fringe of Seetha's silk sari with golden glitter is upheaved in the sky, and with the reddish hue of sun in red heat of midday it beamed forth like a reddish cloud. [3-52-17]
NOTE - THIS VERSE MEANS THAT RAVANA "REMOVED" SEETA MAIYA'S SAREE AND SHE WAS "STARK NAKED".A reddish cloud is acceptable either in morning or in evening but not in midday since it is a bad omen. A BAD OMEN FOR SEETA MAIYA
Seetha, the daughter of Janaka, with a complexion that is goldenly yellowish in the tinge of a lotus, moreover with her ornaments of purified gold, flashed like a lightning possessed in a dark-cloud, when that stonehearted Ravana possessed her. [3-52-24]
NOTE - RAVANA "POSSESSED SEETA MAIYA"
She that Vaidehi who is so delicate like reddish leaflets of trees made that blackish bodied lord of demons, Ravana, well and truly lambent, herself becoming a golden girdle girded around the elephant like Ravana.
NOTE - LAMBENT MEANS HAPPY AND SMILING AND SEETA IS LIKE A GIRDLE CLASPING THE ELEPHANT ORGAN OF RAVANA
IT IS DUE TO THE ABOVESAID RAPE OF SEETA MAIYA THAT THE GODS "SHUDDERED"