Bhagavad-gītā 2.1--2.12 Reading – June 15, 1976, Detroit

Death will come; it will not wait

[Rain falling throughout; sitting under the trees on the river bank]

Prabhupada: Just rub your finger, you'll find so many germs. Nobody can get in the kitchen, huh? [japa]

[pause] [peacocks calling] [break]

Prabhupada: ...far away the peacock?

Hari-sauri: On the other side.

Prabhupada: Within our area? No.

Hari-sauri: He said they stay. This is Chapter Two, Bhagavad-gita.

"Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Krsna, spoke the following words."

"The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy."

Purport: "Krsna and the Supreme Personality of Godhead are identical. Therefore Lord Krsna is referred to as "Bhagavan" throughout the Gita. Bhagavan is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman or the impersonal all-pervasive spirit; Paramatma, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavan, or the Supreme Personality of Godhead, Lord Krsna. In the Srimad-Bhagavatam this conception of the Absolute Truth is explained thus:

"The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramatma, and Bhagavan." The Sanskrit word Bhagavan is explained by the great authority, Parasara Muni, the father of Vyasadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavan. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Krsna can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahma, Lord Siva, or Narayana, can possess opulences as fully as Krsna. Therefore it is concluded in the Brahma-samhita by Lord Brahma himself that Lord Krsna is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavan, known as Govinda, and He is the supreme cause of all causes.

"There are many personalities possessing the qualities of Bhagavan, but Krsna is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes." In the Bhagavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Krsna is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:

"All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Krsna is the Supreme Personality of Godhead Himself." [Bhag. 1.3.28]

Therefore, Krsna is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.

In the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore Krsna expressed His surprise with the word kutas, "wherefrom." Such unmanly sentiments were never expected from a person belonging to the civilized class of men known as Aryans. The word aryan is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Visnu, or Bhagavan, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Aryans. Although Arjuna was a ksatriya, he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Aryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Krsna did not approve of the so-called compassion of Arjuna for his kinsmen.

"O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy."

Purport: "Arjuna was addressed as the "son of Prtha," who happened to be the sister of Krsna's father Vasudeva. Therefore Arjuna had a blood relationship with Krsna. If the son of a ksatriya declines to fight, he is a ksatriya in name only, and if the son of a brahmana acts impiously, he is a brahmana in name only. Such ksatriyas and brahmanas are unworthy sons of their fathers; therefore, Krsna did not want Arjuna to become an unworthy son of a ksatriya. Arjuna was the most intimate friend of Krsna, and Krsna was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle, he would be committing an infamous act; therefore Krsna said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhisma and his relatives, but Krsna considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of Krsna."

"Arjuna said: O killer of Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship?"

Purport: "Respectable superiors like Bhisma the grandfather and Dronacarya the teacher are always worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Krsna ever attack His own grandfather, Ugrasena, or His teacher, Sandipani Muni? These were some of the arguments by Arjuna to Krsna."

"It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood."

Purport: "According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhisma and Drona were obliged to take the side of Duryodhana because of his financial assistance, although they should not have accepted such a position simply on financial considerations. Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless they remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood."

"Nor do we know which is better-conquering them or being conquered by them. The sons of Dhrtarastra, whom if we killed we should not care to live, are now standing before us on this battlefield."

Purport: "Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the ksatriyas, or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of Dhrtarastra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them. All these considerations by Arjuna definitely prove that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in the words of instruction of Sri Krsna (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes, over and above his enormous attributes in his material relationships."

You want to go in, Srila Prabhupada?

Prabhupada: Let the rain fall. [laughter]

[Prabhupada says something and devotees laugh] [break]

"Nor do we know which is better-conquering them or being conquered by them. The sons of Dhrtarastra, whom if we killed we should not care to live..."

Prabhupada: Disturbing? [laughs] They can come here, that side.

[children come in]

Dhrstadyumna: They were going to guard you, Srila Prabhupada.

Prabhupada: Guard me? Why?

Dhrstadyumna: From the rain.

Prabhupada: No. It is all right. You sit down. Is it fine, you can sit? [devotees move around to avoid rain] No, no.

Hari-sauri: Sit over this side.

Jayadvaita: "The sons of Dhrtarastra, whom if we killed we should not care to live, are now standing before us on this battlefield."

Purport: "Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the ksatriyas, or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of Dhrtarastra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them. All these considerations by Arjuna definitely prove that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in the words of instruction of Sri Krsna (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes, over and above his enormous attributes in his material relationships."

"Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me."

Purport: "By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire."

Prabhupada: Now you can discuss amongst yourselves whether you have approached such spiritual master. What is that? This purport?

Jayadvaita: Read again? "Therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life, which happen without our desire."

Prabhupada: So, whether you have approached such spiritual master, that you can discuss. This is the necessity of approaching a spiritual master.

Jayadvaita: Necessity.

Prabhupada: Hmm. It must. Tad-vijnanartham sa gurum evabhigacchet [Munḍaka Upanisad 1.2.12].

Jayadvaita: Srotriyam brahma-nistham.

Prabhupada: Hmm. So, whether you have got such spiritual master who can guide you, proper guidance, what is stated there?

Jayadvaita: What is stated next?

Prabhupada: No.

Jayadvaita: Oh, whether we've got such a spiritual master?

Prabhupada: Yes.

Jayadvaita: Oh, yes, because...

Prabhupada: That you have to discuss.

Dhrstadyumna: It says the qualification is that he frees one from all perplexities of life.

Prabhupada: Heh?

Dhrstadyumna: So we are practically experiencing that, that by following the instructions of our spiritual master all our perplexities are vanished.

Hari-sauri: Samsara-davanala-liḍha-loka. There's one tape, you describe the very first thing when one follows the instructions of a spiritual master is that he's freed from all different kinds of material difficulties. He immediately feels some relief from material existence. First sign of a bona fide spiritual master.

Prabhupada: Go on reading.

Jayadvaita: "Material perplexities are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a bona fide spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not therefore remain in material perplexities but should approach a spiritual master. This is the purport of this verse. Who is the man in material perplexities? It is he who does not understand the problems of life. In the Garga Upanisad the perplexed man is described as follows: yo va etad aksaram gargy aviditvasmal lokat praiti sa krpanaḥ."

Prabhupada: Yad viditva yaḥ prayati sa brahmana, etad avidyat yaḥ prayati sa eva krpanaḥ. Read.

Jayadvaita: " 'He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.' This human form of life is a most valuable asset for the living entity, who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the brahmana..."

Prabhupada: They do not know even what are the problems of life. People are so uneducated, they do not know even what are the problems of life. They do not know. What generally people think the problems of life?

Hari-sauri: How to get more money, how to get more sense gratification. That's the main problem.

Prabhupada: [laughs] Your America has got so much money. Has it solved all the problems? Our Ambarisa Maharaja will answer.

Ambarisa: What is the question, Srila Prabhupada?

Prabhupada: Question is that your forefathers and fathers have got so much money, whether it has solved the problems of life?

Ambarisa: No, it hasn't solved any of their problems. It has multiplied them. [laughter]

Prabhupada: He is the best... He could have personally owned this palace and lived very luxuriously. He has got the means. But he did not like that. He gave it to the Vaisnavas. So money cannot solve the problems. That is not possible.

Devotee (1): This is a very logical argument of preaching.

Prabhupada: Heh?

Devotee (1): When you tell them that the standard of happiness is not material opulence, people are willing to accept, because they see they are not becoming more happy.

Prabhupada: They think like that, but that is not the solution of problems. So you discuss on this point.

Dhrstadyumna: They think like that because of false propaganda. So if we counterattack with the right propaganda, people will hear it.

Prabhupada: So why you cannot right propaganda? You should. You are preaching. You must meet them and must convince them that simply getting money is not the solution of the problem. [microphone rattling] That you have to convince.

Jayadvaita: Sometimes they say that it's not to have more and more money, but we have to go to school so that we can get some job; otherwise how will we live? So we tell them that we haven't done anything. For eight years we haven't worked, and we have that..., we have [indistinct].

Prabhupada: We are not attending any job.

Jayadvaita: No. [laughs] We're living better than them.

Prabhupada: And still we are living very comfortably.

Dhrstadyumna: Another proof is even when there is austerities, we do not mind to accept it because there is a higher pleasure.

Prabhupada: Yes. We have greater pleasure, that "This austerity will please Krsna. So we must do it." Our aim is how to please Krsna. That is our argument. Go on reading.

Jayadvaita: "On the other hand, there is the brahmana, or he who is intelligent enough to utilize this body to solve all the problems of life. The krpanas, or miserly persons, waste their time..."

Prabhupada: The real problem of life is birth, death, old age and disease. They do not understand this. They are so... Just like animals. Animal does not understand what is birth, death, old age and disease. Real problem is there, but they are so dull-headed that their attention is diverted from the real problem. Temporary problems, they are busy. Just like, one major disease, one is suffering from a major disease. On account of that, he has sometimes headache, sometimes pain here, sometimes so many, minor. So, because we are subjected to meet death, so these minor conditions are there. The real problem is after suffering, suffering, suffering, suffering, when the body is no more able to bear suffering, it dies. Just like one man commits suicide. When he cannot control himself from the suffering, he voluntarily commits suicide. So death is the ultimate suffering. But we do not want suffering. Therefore problem is death. But who is anxious to solve this problem? They are not intelligent even. Janma-mrtyu-jara-vyadhi-duḥkha-dosanudarsanam [Bg 13.9]. They do not know even what are the problems. Hmm?

Jayadvaita: They say that's life. They say that's what life is.

Prabhupada: Life is to die?

Jayadvaita: Yes. They say this is natural.

Prabhupada: So why you are afraid of death?

Dhrstadyumna: Then they say, "I'm not afraid."

Prabhupada: So that's mad. [laughter] Yes, they say like that. Everyone is afraid of death.

Hari-sauri: They say, "I don't mind to die. As long as I can just finish up one or two things first, then I don't mind."

Prabhupada: [laughs] Death will wait for your finishing? Death will come; it will not wait. People have become less intelligent, mūḍha.

Hari-sauri: Very much so.

Prabhupada: The general description is given in the Bhagavad-gita: mūḍha, naradhama. Human intelligence requires to understand these problems, but because they are mūḍha, and lowest of the human, simply like animals-eat, drink, be merry and enjoy. Naradhama. You do not solve the problems. Simply like animal, dancing. Like that. So go on reading.

Jayadvaita: "The krpanas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of 'skin disease.' The krpana thinks that he is able to protect his family members from death; or the krpana thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna can understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness he could not discharge the duties.

He is therefore asking Lord Krsna, the supreme spiritual master, to make a definite solution. He offers himself to Krsna as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Krsna is therefore the original spiritual master of the science of Bhagavad-gita, and Arjuna is the first disciple for understanding the Gita. How Arjuna understands Bhagavad-gita is stated in the Gita itself. And yet foolish mundane scholars explain that one need not submit to Krsna as a person, but to the unborn within Krsna. There is no difference between Krsna's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gita."

"I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivalled kingdom on the earth with sovereignty like that of the demigods in heaven."

Purport: "Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Sri Krsna. He could understand that his so-called knowledge was useless in driving away his problems, which were drying up his whole existence; and it was impossible for him to solve such perplexities without the help of a spiritual master like Lord Krsna. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can only be given by a spiritual master like Krsna. Therefore, the conclusion is that a spiritual master who is one hundred percent Krsna conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is master in the science of Krsna consciousness, regardless of his social position, is the real spiritual master.

" 'It does not matter whether a person is a vipra, a learned scholar in Vedic wisdom, or is born in a lower family, or is in the renounced order of life. If he is master in the science of Krsna, he is the perfect and bona fide spiritual master.' So without being a master in the science of Krsna consciousness, no one is a bona fide spiritual master. It is also said in Vedic literatures:

" 'A scholarly brahmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaisnava, or expert in the science of Krsna consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaisnava, or Krsna conscious.' [Padma Purana]

"The problems of material existence-birth, old age, disease and death-cannot be counteracted by accumulation of wealth and economic development. In many parts of the world there are states which are replete with all facilities of life, which are full of wealth and economically developed, yet the problems of material existence are still present. They are seeking peace in different ways, but they can achieve real happiness only if they consult Krsna, or the Bhagavad-gita and Srimad-Bhagavatam, which constitute the science of Krsna, or the bona fide representative of Krsna, the man in Krsna consciousness."

"Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, 'Govinda, I shall not fight,' and fell silent. "Dhrtarastra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Sanjaya disappointed him again in relating that Arjuna was competent to kill his enemies [parantapaḥ]. Although Arjuna was, for the time being, overwhelmed with false grief due to family affection, he surrendered unto Krsna, the supreme spiritual master, as a disciple. This indicated that he would soon be freed from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Krsna consciousness, and would then surely fight. Thus Dhrtarastra's joy would be frustrated, since Arjuna would be enlightened by Krsna and would fight to the end."

Purport: "The talk was going on between intimate friends, namely the Hrsikesa and the Guḍakesa..."

Prabhupada: What is that sound?

Devotee: Motor boats.

Prabhupada: [indistinct] Another problem.

Devotee: Yes. [laughter]

Jayadvaita: "As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Krsna was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord agrees to be a friend, a son, or a lover for a devotee who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master-with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefited. So the talks of Bhagavad-gita are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them."

"The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead."

Purport: "The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, 'You are talking like a learned man, but you do not know that one who is learned-one who knows what is body and what is soul-does not lament for any stage of the body, neither in the living nor in the dead condition.' As explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And because he was lacking in that knowledge, he should not have posed himself as a very learned man. As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause for lamentation, regardless of the condition of the material body."

"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."

Purport: "In the Vedas-in the Katha Upanisad as well as in the Svetasvatara Upanisad-it is said that the Supreme Personality of Godhead is the maintainer of innumerable living entities, in terms of their different situations according to individual work and reaction of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord can actually attain to perfect and eternal peace.

"The same Vedic truth given to Arjuna is given to all persons in the world who pose themselves as very learned but factually have but a poor fund of knowledge. The Lord says clearly that He Himself, Arjuna and all the kings who are assembled on the battlefield are eternally individual beings and that the Lord is eternally the maintainer of the individual living entities both in their conditioned as well as in their liberated situations. The Supreme Personality of Godhead is the supreme individual person, and Arjuna, the Lord's eternal associate, and all the kings assembled there are individual eternal persons. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons. Their individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone.

"The Mayavadi theory that after liberation the individual soul, separated by the covering of maya, or illusion, will merge into the impersonal Brahman..." [break] [end]