Arjuna was... (Lectures, BG chapter 1)

Expressions researched:
"Arjuna is" |"Arjuna was"

Bhagavad-gita As It Is Lectures

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

And not only that, he is intimately in touch with Kṛṣṇa as friend. Therefore Bhagavad-gītā is understood by a person who has similar qualities like Kṛṣṇa. That means he must be a devotee, he must be in relation, direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he has a direct relationship also with the Lord. That is a subject matter very long, but briefly it can be stated that a devotee is in relationship with the Supreme Personality of Godhead in five ways. One may be a devotee in a passive state, one may be a devotee in active state, one may be a devotee as a friend, one may be a devotee as parent, and one may be a devotee as conjugal lover.

So Arjuna was a devotee in relationship with the Lord as a friend. The Lord can become a friend. Of course, this friendship and the conception of friendship which we have got in the mundane world, there is a gulf of difference. This is transcendental friendship which... Not that everyone will have the relationship with the Lord. Everyone has got a particular relationship with the Lord and that particular relationship is evoked by the perfection of devotional service. At the present status of our life we have not only forgotten the Supreme Lord, but also we have forgotten our eternal relationship with the Lord. Every living being, out of many, many millions and billions of living beings, each and every living being has got a particular relationship with the Lord eternally. That is called svarūpa. Svarūpa. And by the process of devotional service one can revive that svarūpa of oneself. And that stage is called svarūpa-siddhi, perfection of one's constitutional position. So Arjuna was a devotee and he was in touch with the Supreme Lord in friendship.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

So Lord Kṛṣṇa, He descends, yadā yadā hi dharmasya glānir bhavati (BG 4.7), just to establish the real purpose of life. When man forgets the real purpose of life, the mission of human form of life, then it is called dharmasya glāniḥ, the disturbance of the occupation of human being. So in that circumstances, out of many, many human being, who awakens, one who awakens the spirit of understanding his position, for him this Bhagavad-gītā is spoken. We are just like swallowed by the tigress of nescience, and Lord, being causelessly merciful upon the living entities, especially for the human being, He spoke Bhagavad-gītā, making His friend Arjuna as the student.

Arjuna was certainly, being an associate of Lord Kṛṣṇa, he was above all ignorance. But still, Arjuna was put into ignorance in the Battlefield of Kurukṣetra just to question about the problems of life to the Supreme Lord so that the Lord can explain them for the benefit of future generation of human being to chalk out the plan of his life and act in that way so that his life, his mission of human life, can be perfect.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

So the ācāryas give this example as a bad character woman who has got attachment for other's husband, she always thinks, at the same time, shows her husband that she is very much busy in the family affairs so that her husband may not doubt her character. So as she is always remembering the time of meeting with her lover at night, in spite of doing all this household work very nicely, similarly one has to remember the supreme husband, Śrī Kṛṣṇa, always in spite of doing his material duties very nicely. That is possible. It requires a strong sense of love. When you have got a strong sense of love for the Supreme Lord, then it is possible that we can go on discharging our duty, at the same time remember the Lord. So we have to develop that sense. Just like Arjuna was always thinking of Lord. He, out of twenty-four hours, not for a second he could forget Kṛṣṇa. Constant companion of Kṛṣṇa. At the same time, a warrior. Lord Kṛṣṇa did not advise Arjuna to give up his fighting, go to the forest, go to the Himalaya and meditate. When yoga system was advised to Arjuna, Arjuna declined, that "This system is not possible for me." Then the Lord said, yoginām api sarveṣāṁ mad-gatenāntarātmanā (BG 6.47). Mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So one who thinks of the Supreme Lord always, he's the greatest yogī, he is the supermost jñānī, and he is also the greatest devotee at the same time. The Lord advises that tasmāt sarveṣu kāleṣu mām anusmara yudhya ca (BG 8.7). "As a kṣatriya you cannot give up your fighting business. You have to fight. So at the same time if you practice remembering Me always, then it will be possible," anta-kāle ca mām eva smaran (BG 8.5), "then it will be possible to remember Me also at the time of death." Mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ. Again He says that there is no doubt. If one is completely surrendered into the service of the Lord, into the transcendental loving service of the Lord, mayy arpita-mano-buddhir (BG 8.7). Because we work not with our body actually.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

Just... This Gītopaniṣad is just like a cow, and the Lord is famous as cow boy, and He was milking this cow. Sarvopaniṣado. And it is the essence of all Upaniṣads and represented as the cow. And the Lord being expert cow boy, He is milking the cow. And pārtho vatsaḥ. And Arjuna is just like the calf. And su-dhīr bhoktā. And learned scholars and pure devotees, they are to take this milk. Su-dhīr bhoktā dugdhaṁ gītāmṛtaṁ mahat. The nectar, the milk of Bhagavad-gītā, is meant for learned devotees.

ekaṁ śāstraṁ devakī-putra-gītam

eko devo devakī-putra ev

eko mantras tasya nāmāni yāni

karmāpy ekaṁ tasya devasya sevā

Now the world should learn from the Bhagavad-gītā, the lesson. Evaṁ śāstraṁ devakī-putra-gītam. There is one scripture only, one common scripture for the whole world, for the people of the whole world, and that is this Bhagavad-gītā. Devo devakī-putra eva. And there is one God for the whole world, is Śrī Kṛṣṇa. And eko mantras tasya nāmāni. And one hymn, mantra, one hymn only, one prayer, or one hymn, is to chant His name, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Eko mantras tasya nāmāni yāni karmāpy ekaṁ tasya devasya sevā. And there is one work only, that is to serve the Supreme Personality of Godhead. If one learns from Bhagavad-gītā, then the people are very much anxious to have one religion, one God, one scripture, and one business or one activity of life. This is summarized in the Bhagavad-gītā. That one, one God, is Kṛṣṇa. Kṛṣṇa is not sectarian God. Kṛṣṇa, from the name of Kṛṣṇa... Kṛṣṇa means, as we have explained above, Kṛṣṇa means the greatest pleasure. So therefore... (break—end)

Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :

Devotee: "Arjuna was neither a great scholar nor a Vedantist, but a great soldier. A soldier is not supposed to be scholarly, and so Arjuna was selected to understand the Bhagavad-gītā because of one qualification only: he was a devotee of the Lord. This indicates that the Bhagavad-gītā is especially meant for the devotee of the Lord."

Prabhupāda: So this point is described that just like this yogi Maharishi, he has also written one Bhagavad-gītā. And what right he has got? He has no right to say anything about Bhagavad-gītā because he is not a devotee. Bhagavad-gītā is taught to Arjuna. He was neither a yogi nor a scholar nor a Vedantist nor a brāhmaṇa even. He was kṣatriya. Nor a sannyāsī even. He was gṛhastha. He had three wives and so many children. And he was fighting for kingdom. What is the qualification that Bhagavad-gītā was taught to him? Because he was devotee. People have to see how Bhagavad-gītā is to be accepted. Specially Kṛṣṇa mentions in the Fourth Chapter that "I am speaking to you. The disciplic succession is now broken. Therefore I am speaking to you the old system of yoga, Bhagavad-gītā, again, unto you." "Why unto me, Kṛṣṇa?" "Because you are My devotee." That was the answer. So only qualification to understand Bhagavad-gītā is to become a devotee of Kṛṣṇa; otherwise it is not possible. Just give this challenge to everyne: "So what do you understand about Bhagavad-gītā? You don't..., you are not devotee of Kṛṣṇa. How you can understand Bhagavad-gītā? So you are speaking of Bhagavad-gītā and cheating people."

Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :

Prabhupāda: Now here is explained who is a devotee. That is explained. Yes.

Devotee: "He may have a passive relationship, he may have an active relationship. Three, he may be in friendship. Four, he may have the relationship of a parent. And five, he may have the relationship of conjugal lover of the Lord. Arjuna was a devotee in relationship..."

Prabhupāda: The passive relationship is simply realizing, "Oh, how God is great". God is great. One is thunderstruck with the greatness of God. That is passive relationship: "God, God is great." When that relationship is enhanced a little, more the next stage is that "If God is great why not give Him some service?" just like we are accustomed to give some service to some person who is greater than me. That is the laws of nature. Just like the animals. The animals are giving service to the man, because the man is supposed to be greater than the animal. Similarly, one man is greater than the other, so the smaller man is giving service to the greater man. That is the law of nature. So when this sense comes, "If God is so great," not that "God is great; therefore exact from God the things of my sense gratification." No. The real love is that "God is great, God is supplying us so many things, all of our necessities, why not render some service to God?" This consciousness is part of development. The next developmen is to give service to God as friend, just like Arjuna is giving. And the next development is to render service to God as parents. And the highest platform of service rendering to God is conjugal love. So there are different stages. That is explained. Go on.

Devotee: "Arjuna was a devotee in relationship with the Lord as a friend. This friendship is different from friendship in the mundane world. This kind of friendship is transcendental. Everyone has some relationship with the Lord. Unfortunately, in our present status, we have forgotten that eternal tie. Yet each of the millions upon millions of living beings has his particular relationship. By the process of service one can revive one's original status with the Lord. Now Arjuna..."

Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :

Devotee: "Now Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship. Thus the Bhagavad-gītā was explained to him. How he accepted it should be noted. This is mentioned in the Tenth Chapter. After hearing the Bhagavad-gītā from the Lord, Arjuna accepted Kṛṣṇa as the Supreme Brahman. Every living being is Brahman, or spirit, but the supreme living being is the Supreme Brahman."

Prabhupāda: Now here is another point, that everyone is reading Bhagavad-gītā. The..., it is clearly stated how Bhagavad-gītā should be accepted. Bhagavad-gītā was spoken to Arjuna, and Arjuna accepted it in his own understanding, whatever he understood. That is also stated. Therefore we have to place ourselves in the position of Arjuna and accept the truth as Arjuna directly received it. That is understanding of Bhagavad-gītā. That is stated in the Tenth Chapter, how Arjuna accepted Bhagavad-gītā and Kṛṣṇa. That is explained. Yes.

Devotee: "Arjuna accepted Kṛṣṇa as pure, free from all material contamination, as the supreme enjoyer, as the foremost person, the Supreme Personality of Godhead, never born, the greatest. Now one may say that..., one may say that since Kṛṣṇa and Arjuna were friends, Arjuna was only saying these things to his friend. But Arjuna mentions that Kṛṣṇa is accepted as the Supreme Personality of Godhead not only by himself but by Nārada, Vyāsa and numerous other great persons."

Lecture on BG 1.2-3 -- London, July 9, 1973:

So... but Ācārya, Dronācārya joined with Duryodhana. Bhīṣmadeva joined with Duryodhana. None of them joined with Arjuna. Because Arjuna or Mahārāja Yudhiṣṭhira was not king at that time, the financial control was not in their hands, and these people, sons of Dhṛtarāṣṭra, they were on the government political power. The financial control was in their hands. So they were giving enough money for maintenance to Dronācārya and Bhīṣmadeva. So they felt obliged. Of course, they knew everything. But externally, they felt obligation: "Arjuna, I am getting money from Duryodhana. So in this point of danger, if I do not join him, it does not look well. I am getting financial maintenance."

Of course, Arjuna did not ask him. Arjuna was satisfied with Kṛṣṇa. That's all. Kṛṣṇa also divided Himself. Because it is family quarrel. So He said, "I cannot take part with anyone and even if I take part, side, of any of you, I shall not fight. Directly I shall not fight. I may be on your side or that side, but I'll not fight." Still, Arjuna was satisfied. So Kṛṣṇa, in order to satisfy Arjuna, that "I shall not fight, but I shall become your charioteer. I shall drive your chariot." So in this way the battle was arranged, and when Dhṛtarāṣṭra inquired, kim akurvata sañjaya (BG 1.1), "What did they do?" He said, "Sir, don't be disappointed. There was no compromise. Immediately your son, after seeing the military arrangement of the Pāṇḍavas, he was surprised, and immediately he went to Dronācārya." He is the commander-in-chief appointed first. "What to do?" Rājā vacanam abravīt (BG 1.2). Then he began to speak, to inform Dronācārya. So next verse.

Lecture on BG 1.2-3 -- London, July 9, 1973:

"You become more strong that this boy and the other party may not kill you." But Duryodhana does not know that the death does not depend on military strength or bodily strength. When death will come, nobody can check. Death is God. When Kṛṣṇa desires that "This man should be killed now," or "He must die now," nobody can check. Rākhe kṛṣṇa mare ke mare kṛṣṇa rākhe ke. If Kṛṣṇa desires to kill somebody, nobody can give him protection, no power. And if He wants to save somebody, nobody can kill him. This is Kṛṣṇa's protection.

Therefore this big, big commander-in-chief Dronācārya and Bhīṣmadeva, Karṇa, they were very, very, big, powerful commanders. Arjuna was nothing before them. Arjuna was just like... Parīkṣit Mahārāja compared that "My grandfather was just like an ordinary fish, and these soldiers, these commanders, (were) just like timiṅgila." Timiṅgila, there is a fish—we get information from Vedic literature—very big fish. They swallow up the whales. Timi. Timi means whale fish. And timiṅgila means... Just like small fish are swallowed up like this. So just imagine how big such fish is. So these commanders, Karṇa, Dronācārya, and Bhīṣma, were compared with the timiṅgila. And Arjuna although very powerful, he was compared with timi. So Parīkṣit Mahārāja admitted "That it was not possible for my grandfather to win over the battle before these big, big commanders. It is only by the grace of Kṛṣṇa he was saved." So the conclusion is if Kṛṣṇa saves, nobody can kill; and if Kṛṣṇa wants to kill, nobody can save. Therefore our conclusion should be that we should always be under the protection of Kṛṣṇa. Avaśya rakṣibe kṛṣṇa. This is śaraṇāgati. Śaraṇāgati, surrender. Surrender means that "I am surrendering to Kṛṣṇa with full faith that He is quite competent and able to give me protection." This is called surrender. Not that hesitation: "Oh, I will surrender to Kṛṣṇa, and in case of danger, He may not be able to give me protection."

Lecture on BG 1.4-5 -- London, July 10, 1973:

If that condition can be brought in, like Mahārāja Yudhiṣṭhira or his forefathers, or even his grandson. After Mahārāja Yudhiṣṭhira, there was no kingdom of Mahārāja Yud..., of the son of Yudhiṣṭhira or Arjuna. All died in the Battlefield of Kurukṣetra. Only one grandson was in the womb of his mother, posthumous child. He was saved only. So up to that point, Mahārāja Parīkṣit, the whole planet was very nicely governed by dictatorship. So we can bring in such dictatorship, provided that dictator is perfectly Kṛṣṇa conscious. Under his guidance, everything... Because he knows how to conduct kingdom, how to make everyone happy. Nirbandhaḥ kṛṣṇa-sambandhe. So here is another list of fighters. But the real purpose of this battlefield is to bring all the fighters, big fighters of the world, together. And under Kṛṣṇa's guidance they would be all killed. Nimitta-mātraṁ bhava savyasācin. When Arjuna was declining to fight, Kṛṣṇa ultimately said, "My dear Arjuna, you fight or not fight, it doesn't matter. These people are not going back home. It is already settled up. You simply become, take the credit that you have fought and killed. It is al... They are already killed. Because that is My plan." Nimitta-mātraṁ bhava savyasācin. They are already killed.

So this battlefield, because Kṛṣṇa wanted to kill them, and the result was—you will find in the Bhagavad-gītā, they all attained svarūpa. Anyone who was killed, who died in the Battlefield of Kurukṣetra, in the presence of Kṛṣṇa, they all attained their original, constitutional position, spiritual form. They all went back to home, back to Godhead, everyone. Therefore Kṛṣṇa is Absolute. Either His killing or His protecting, it is all the same. You don't think that Kṛṣṇa is killing. No.

Lecture on BG 1.6-7 -- London, July 11, 1973:

Somebody was criticizing me that "Swamiji, you are introducing this Hare Kṛṣṇa movement. People are becoming coward. They simply chant Hare Kṛṣṇa." So I replied that "You will see the power of Hare Kṛṣṇa movement in due course of time." He required... Because there were two battles in India: the battle between Rāvaṇa and Rāma, Rāma-Rāvaṇa, the battle of Rāmāyaṇa; and another battle was Battle of Kurukṣetra. And in these two battles the hero was Vaiṣṇava and Viṣṇu. In the Rāma-Rāvaṇa battle Lord Rāmacandra was there and His devotee Hanumān, Vajrāṅgajī. Similarly, in the Battlefield of Kurukṣetra, Kṛṣṇa was there and His devotee Arjuna was there. So Vaiṣṇavas, they do not simply chant Hare Kṛṣṇa. If there is need, they can fight under the guidance of Viṣṇu and become victorious. A Vaiṣṇava's one qualification is... Out of the twenty-six qualifications, one qualification is dakṣa, expert. If there is need of fighting, they can fight like very expert. That is also needed. Kṛṣṇa consciousness does not mean one-sided. Kṛṣṇa as all-pervading, the Kṛṣṇa consciousness movement also should be all-pervading. It should touch everything, even politics, sociology, everything, if required. That is the aim. Because Kṛṣṇa's mission is: yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). There is two mission: not only to give protection to the devotees, but also to kill the demons. To kill the demons, that is one side. So the devotees of Kṛṣṇa should be trained up both ways: not only to give protection to the devotees, to give them encouragement, but if need be, they should be prepared to kill the demons. That is Vaiṣṇavism. It is not cowardism. It is not cowardism. When need be. Generally, a Vaiṣṇava is non-violent. Just like Arjuna. In the beginning he was non-violent, Vaiṣṇava. He said, "Kṛṣṇa, what is the use of this fighting? Let them enjoy." So by nature he was non-violent, but he was induced by Kṛṣṇa to become violent, that "Your non-violence will not help. You become violent. You kill them. I want."

Lecture on BG 1.13-14 -- London, July 14, 1973:

So when we agree to serve, not to be served, that is liberated person. When we agree to serve only, not to be served. Not to accept service from others, but to serve others—that is real liberation. But here the material disease is that everyone is making plan "How others will serve me." This is called māyā. This is called māyā. Māyā means that artificially we want to be served. That is not possible. When we agree to serve... As Caitanya Mahāprabhu has given us the path of liberation, jīvera svarūpa hoy nitya-kṛṣṇa-dāsa, this is our position. We are eternal servant of Kṛṣṇa.

So when we engage ourself in the service of Kṛṣṇa... The whole Bhagavad-gītā is spoken on this basis. Arjuna was artificially declining to serve Kṛṣṇa. Kṛṣṇa wanted him to fight, and Arjuna was putting so many reasons, "How he could fight and kill the other side who are his kinsmen, who are nephews, who are brothers, grandfather?" This argument were being put. So that means he refused to serve Kṛṣṇa. That is material condition. He was thinking in his own terms. He wanted to enjoy the family members, the so-called nephews, brothers, that "If they are killed, then what is the use of my, this kingdom?" (break) ...but people thinks that I get kingdom I enjoy myself. That is condition. But a liberated soul will take the kingdom, but it will be used for Kṛṣṇa's service. That is liberated, soul.

In this way we should try to understand, Kṛṣṇa, Kṛṣṇa's name, Kṛṣṇa's fame, Kṛṣṇa's associates, Kṛṣṇa's activities, all divyam, transcendental. They are not material. Therefore it is mentioned here, divyau śaṅkhau pradadhmatuḥ (BG 1.14). Divyau śaṅkhau. The śaṅkha used by Kṛṣṇa and Arjuna, they are not ordinary śaṅkha. Thank you very much. Hare Kṛṣṇa. (end)

Lecture on BG 1.15 -- London, July 15, 1973:

In the spiritual world the only enjoyer is Kṛṣṇa, either in spiritual or material world, He is the only enjoyer. That is stated in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). "I am the enjoyer." So this is to be understood, that He is the supreme enjoyer. He is also enjoyer of My energy. Because my energy is derived from Kṛṣṇa's energy. Just like master and servant. The master is paying him food, anything for comforts. He is getting energy. So how the energy should be utilized? For the master, not for his sense gratification. This is perfection of life. You produce anything by your energy, but you cannot use it for your sense gratification. Then you become perfect. And if you want to do it, then Hṛṣīkeśa, the master of the senses, will give you intelligence how to do it. Just like He is giving Arjuna intelligence. Therefore He is mentioned as Hṛṣīkeśa. How to win victory? How to utilize his energy for Kṛṣṇa? Kṛṣṇa wanted the battle. Arjuna was a military man. He utilized his military strength for Kṛṣṇa's purposes. That is the perfection of life.

So whatever you have got, if you utilize it for Kṛṣṇa's sake, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhakti (CC Madhya 19.170), that is bhakti. Even by fighting, you can be a great devotee, just like Arjuna. He was not chanting on the beads, but he was fighting. But still, bhakto 'si priyo 'si me (BG 4.3). Kṛṣṇa says, "Oh, you are My great devotee." Now people, may say that "He was not chanting. He was fighting. How he became a great devotee?" But Kṛṣṇa says, bhakto 'si priyo 'si me: "You are My dear friend. You are My devotee. Because you are utilizing your energy for Me." So bhakti means you utilize your energy for Kṛṣṇa. Then your life is perfect. Thank you very much. (end)

Lecture on BG 1.16-19 -- London, July 16, 1973:

One may not misunderstand, therefore particularly mentioned kuntī-putra, this rājā is Kuntī's son, kuntī-putra. So Drupada, Mahārāja Drupada, the father of Draupadī, Draupadī was gained by Arjuna in competition. Draupadī, the daughter of Mahārāja Drupada is Draupadī. She is Draupadī. And her sons they are draupadeya.

So the grandfather, the grandsons, all of them were present, because they were allies. Mahārāja Drupada happened to be the father-in-law of the Pāṇḍavas. Draupadī accepted five husbands. When Draupadī was gained in the competition, they were incognito. The Pāṇḍavas were incognito. They were banished for twelve years, and after twelve years, one year they had to live incognito. Nobody would understand where they are living. So they took shelter at the house of Mahārāja Virāṭa.

So Virāṭa, at that time this Mahārāja Virāṭa's daughter Uttarā, was trained by Arjuna for dancing. Arjuna was appointed as a dancing teacher for the daughter of Mahārāja Virāṭa, Uttarā. So when it was discovered that Arjuna was not a dancing teacher, he was the great hero, Mahārāja Virāṭa wanted to offer his daughter, that you marry my daughter, because he was disclosed. So Arjuna said, "How can I marry this girl. I am her teacher. Therefore a teacher is to be considered as father, so it is not possible. So if you like I can get this girl married with my son Saubhadra, Subhadrā's son."

Lecture on BG 1.20 -- London, July 17, 1973:

So again the word hṛṣīkeśa is used here. In the beginning also, hṛṣīkeśaḥ pāñcajanyam. Kṛṣṇa is again designated as Hṛṣīkeśa. As we have explained several times, bhakti means hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti, the whole devotional service program, means hṛṣīkena hṛṣīkeśa-sevanam. So Arjuna was meant for serving Kṛṣṇa, because he is bhakta. Kṛṣṇa has already addressed him, bhakto 'si, priyo 'si, rahasyaṁ hy etad uttamam: (BG 4.3) "My dear Arjuna, I am speaking to you the mystery of Bhagavad-gītā." It is a mystery. Mystery means very complicated; no ordinary man can understand. Therefore it is called mystery, rahasyam. But not ordinary rahasyam, uttamam. Uttamam means transcendental, not covered with darkness of material science. But it is brilliant, daivam, divyam. Rahasyam.

So ordinary man cannot understand. Therefore they interpret foolishly, speculate, and demonstrate their rascaldom. That's all. Even big, big scholars. So they cannot understand because they are not devotee. It is meant for the devotee. This whole Bhagavad-gītā is a transaction between God and His devotee. There is nothing more. Just like if you go to the market and two mercantile men talking. So it should be understood that he is also businessman, he is also businessman, so they must be talking something about business. It is natural conclusion. Two businessmen are talking seriously, not that they are discussing Bhagavad-gītā. You cannot say that. They must be talking about business, something about profit.

Lecture on BG 1.20 -- London, July 17, 1973:

If we are really Kṛṣṇa conscious, then our business is to repeat the words of Kṛṣṇa. That's all. What is the difference between a Kṛṣṇa's representative and non-representative? The representative of Kṛṣṇa will simply repeat what Kṛṣṇa says. That's all. He becomes representative. It doesn't require much qualification. You simply repeat with firm conviction. As Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So one who has accepted this fact, that, "If I surrender to Kṛṣṇa, my all business is successful," he is Kṛṣṇa's representative. That's all.

You don't require to be very highly educated or advanced. Simply if you simply accept that what Kṛṣṇa says... Just like Arjuna said, sarvam etaṁ ṛtam manye yad vadasi keśava: (BG 10.14) "My dear Kṛṣṇa, Keśava, whatever You are saying, I accept it, without any change." That is bhakta. Therefore Arjuna is addressed, bhakto 'si. This is the bhakta's business. Why shall I think of Kṛṣṇa as like me, ordinary man? This is the difference between a bhakta and not bhakta. A bhakta knows that "I am insignificant, a small spark of Kṛṣṇa. Kṛṣṇa is individual person. I am also individual person. But when we consider about His power and my power, I am most insignificant." This is understanding of Kṛṣṇa.

There is no difficulty. Simply one must be sincere, not sinful. But a sinful man cannot understand Him. The sinful man, he will say, "Oh, Kṛṣṇa is also man. I am also man. Why I am not God? He is simply God? No, I am also. I am God. You are God, you are God, every God." Just like Vivekananda said, "Why you are searching after God? Don't you see so many gods are loitering in the street?" You see. This is his God realization. This is his God realization. And he became a big man: "Oh, he is seeing everyone God."

Lecture on BG 1.20 -- London, July 17, 1973:

So "He said..." Kapi-dhvajaḥ. Kapi-dhvajaḥ is also significant. Kapi-dhvajaḥ, Arjuna, on his... Just like nowadays also, every nation has different types of flags, so Arjuna also had his flag on the... Dhvajaḥ. Dhvajaḥ means the flag. The flag was on the top of his chariot. And it was marked with Hanumān, Vajrāṅgajī, Vajrāṅgajī, Hanumān, who fought for Lord Rāmacandra. He is fighting for Kṛṣṇa. So he is also following the footsteps of Vajrāṅgajī.

Vaiṣṇavism is like that. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Mahājano yena gataḥ sa panthāḥ. Vaiṣṇava should follow his previous mahājana, authority. That is Vaiṣṇavism. We don't manufacture ideas. We don't commit such rascaldom. We simply accept the behavior or the activities of previous ācāryas. There is no difficulty. There is no difficulty.

So in the fighting principle, Arjuna is fighting for Kṛṣṇa. He is following the previous fighting ācārya, Hanumānji. Therefore he has depicted his flag with Hanumān, that "Hanumānji, Vajrāṅgajī, kindly help me." This is Vaiṣṇavism. "I have come here to fight for Lord Kṛṣṇa. You fought also for the Lord. Kindly help me." This is the idea. Kapi-dhvajaḥ. So any activities of the Vaiṣṇava, they should always pray to the previous ācārya, "Kindly help me. Kindly..." This is, Vaiṣṇava is always thinking himself helpless, helpless. And begging help from the previous ācārya.

Lecture on BG 1.20 -- London, July 17, 1973:

This is Vedic civilization. Without this division, there is no civilization. They are animals." So therefore he quoted this verse, varṇāśramācāravatā puruṣeṇa paraḥ pumān: "If anyone is following the principles of varṇāśrama, then he is worshiping Lord Viṣṇu." Because the whole life is meant for worshiping Viṣṇu. The present civilization, they do not know that. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know, rascals, that what is the aim of life. Aim of life is to become Vaiṣṇava, servant of Viṣṇu. Therefore the very word is used, hṛṣīkeśa. Hṛṣīkeśa, He is the guide. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).

So Arjuna was strictly following the Vaiṣṇava principles, and therefore he inquired from Hṛṣīkeśa because he knows, "The Hṛṣīkeśa will guide me." Sarvasya cāhaṁ hṛdi sanniviṣṭo (BG 15.15). Hṛdi sanniviṣṭo. Mattaḥ smṛtir jñānam apohanaṁ ca. So Arjuna knew it. Therefore this very word is used. The other day, also hṛṣīkeśa word was there. And bhakti means to satisfy Hṛṣīkeśa. This is bhakti. Hṛṣikena hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti, this is the simple definition of bhakti. Hṛṣīkena. Hṛṣīka means the senses. As you have got hands, legs, eyes, ears.... These are different senses. When you engage your senses only for the service of Kṛṣṇa, then you become devotee. That's all. Your life is perfect.

You simply see Kṛṣṇa nicely decorated in the temple. That is bhakti. You simply prepare foodstuff for Kṛṣṇa. That is bhakti. You simply chant the holy name of Kṛṣṇa. That is bhakti. In this way we can utilize all the senses. We can utilize our hands in collecting flowers, in cleansing the temple. If we haven't got education, ignorant, it doesn't require. Simply engage your senses, hṛṣīkena hṛṣīkeśa-sevanam (CC Madhya 19.170). Then you become perfect. You have got your senses. Engage the senses for the service of Kṛṣṇa. Then you become perfect. Very nice thing. You don't require to become a very big philosopher, very rich man, very nicely educated, nothing of the sort. Simply you have got your senses. Engage the senses in the service of Kṛṣṇa, your life is perfect. Thank you very much. Hare Kṛṣṇa. (end)

Lecture on BG 1.24-25 -- London, July 20, 1973:

No. She is in, packed up in Buckingham Palace. Kṛṣṇa is not like that. Therefore He is Hṛṣīkeśa. Try to understand the distinction between Kṛṣṇa and others. Kṛṣṇa is goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Ātma-bhūta. This ātma-bhūta is Hṛṣīkeśa. He is giving intelligence. The more you become purified, the more you get direct instruction from Hṛṣīkeśa. This is the point. So how you can become purified? Purified means no more influenced by the modes of material nature. That is explained: guḍākeśa. Guḍāka īśa. Guḍāka means darkness, and īśa. When you become master of this material world, or material senses. This material world means material senses. That's all. So if you become master of the material senses, then you become guḍākeśa. Therefore Arjuna is described here as guḍākeśa. Arjuna... Don't take Arjuna that he was mistaken. No, he cannot be. How he can be? He is constantly with Kṛṣṇa. How he can be misdirected? No. That is not possible. In the Caitanya-caritāmṛta it is said that kṛṣṇa sūrya-sama māyā andhakāra (CC Madhya 22.31). So guḍāka means darkness, māyā. So kṛṣṇa sūrya-sama māyā andhakāra. The darkness and light is there always, side by side. We have got experience. Here is sunlight, here is darkness. So these two things are there. So kṛṣṇa sūrya-sama māyā andhakāra, yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra. Wherever there is Kṛṣṇa, there is no jurisdiction of darkness or māyā.

Lecture on BG 1.24-25 -- London, July 20, 1973:

The next verse. Kṛṣṇa Hṛṣīkeśa. So He knew the sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). Kṛṣṇa is there. Kṛṣṇa knows what is your purpose, what you want to do, what is your past, future. Everything Kṛṣṇa knows. Everything Kṛṣṇa knows. That is explained in the Bhagavad-gītā. Vedāhaṁ samatītāni; (BG 7.26) "I know everything." So Kṛṣṇa, sthāpayitvā, rathottamaṁ sthāpayitvā. As soon as Arjuna asked Him, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21), immediately He carried out the order and He knew why he wants. He wanted to see, "With whom I have to fight, my friends and relatives." He's hesitating. So why this ignorance of Arjuna, the question may be. Arjuna is guḍākeśa. He is above this material world. How he is being affected by his so-called relatives and kinsmen? He was hesitating to fight on this principle, that "They are my relatives. They are my kinsmen. They are my family members." He was always thinking. Therefore Kṛṣṇa knew it. So he has become so family-wise infected. But he is guḍākeśa. How it is possible? He is above all these things. Yes, he is above all these things. By Kṛṣṇa's desire, he is playing like that, ordinary man. Otherwise, how Bhagavad-gītā will come? Kṛṣṇa cannot talk with ordinary person. Kṛṣṇa cannot fight with ordinary person. Even the demons, when they come, just like Hiraṇyākṣa, Hiraṇyakaśipu. They were Jaya-Vijaya in the Vaikuṇṭha world. So they came here, and Kṛṣṇa asked them, that "If you become My enemy, then within three births you will come back. And if you remain friend, then seven births." So they preferred, "Oh, I shall become Your enemy, Sir, so that I can come back again after three births." So why?

Lecture on BG 1.24-25 -- London, July 20, 1973:

So they came here, and Kṛṣṇa asked them, that "If you become My enemy, then within three births you will come back. And if you remain friend, then seven births." So they preferred, "Oh, I shall become Your enemy, Sir, so that I can come back again after three births." So why? That Kṛṣṇa has all the propensities. Just like we sometimes want to fight, mock fight. So in the Vaikuṇṭha world there cannot be any fight. So because Kṛṣṇa wanted to exercise His fighting spirit, He sent His devotee. He became enemy and He fought. So you have to understand Kṛṣṇa in that way, as Hṛṣīkeśa. He knows that unless Arjuna becomes affected family-wise, how Bhagavad-gītā will be there? Therefore although Guḍākeśa, Arjuna, is above darkness, still, by the will of Kṛṣṇa, Hṛṣīkeśa, he played just like ordinary man, affected with his family affection. Therefore Kṛṣṇa in the next verse says... Uvāca. Kṛṣṇa said, "My dear Pārtha, now you wanted to see with whom you have to fight. Now, here is Bhīṣma, Droṇa, and many other kings. All the descendants of Kuru dynasty, your Dhṛtarāṣṭra's sons. Now you see very nicely and be prepared to fight with them." So this is the explanation of Hṛṣīkeśa and Guḍākeśa.

Lecture on BG 1.26-27 -- London, July 21, 1973:

This is the problem. Now Arjuna is facing the problem. What is this problem? Suppose you bring all my friends, my relatives, my sons, grandsons, my father-in-law, brother-in-law, friends, my animals... Because there were soldiers, senayor ubhayor api, there were animals also. Horses, elephants. They are also within the membership. According to Vedic conception, the animals, they are also members of your family. Because they are giving service. Not that one section of the members of my family I give protection, and the other section, I take everything from them and then cut throat. This is not civilization. You keep your sons, wife, daughters, cows, dogs, they are animals, asses, domestic animals, horses, elephants. If you are rich, you can keep elephants also. It does not mean... Either family-wise or state-wise, it does not mean that you give protection to some members and cut throat of the others. Oh, how horrible it is. So all of them were present now. And the problem is that he has to kill them, Arjuna. It is fight, it is a family fight.

So some of the family members on the other side, and some of the family members this side. So other side also, what are they? Tatrāpaśyat sthitān pārthaḥ pitṟn atha pitāmahān (BG 1.26). Pitṟn, teachers, and pitṟn also. Pitṟn means those who are on the status of father. And Bhīṣmadeva was a grandfather, a real grandfather, pitāmahā. He is on the other side. Droṇācārya, he is on the other side, teacher. They had to be respected. Actually Arjuna did so. Before fighting with Droṇācārya, he first of all throw one arrow on his lotus feet, obeisances. This is the etiquette. "My dear sir, you have taught me this fighting science, now it is being used against you, duty. So I offer my obeisances."

Lecture on BG 1.26-27 -- London, July 21, 1973:

The upside has gone downside. You have seen the reflection of the tree. So the upside, downside. When the upside of the tree becomes downside, that is called perverted reflection. So this material world is perverted reflection of the spiritual world. It is false in this sense because it is reflection. Otherwise, exactly the same things are there in the spiritual world. Ūrdhva-mūlam adhah-śākham aśvatthaṁ prāhur avyayam (BG 15.1). There is. In the Bhagavad-gītā you will find in the Fifteenth Chapter. Ūrdhva-mūlam. Here, this material world, the origin—mūlam means root—is upside, upside. Because it is reflection. This tree is erect, and this is reflection. So the root has gone upside. So here is the problem. Because we are attached to our this so-called family, society, friendship and love... When Arjuna was faced, then he became kṛpayā parayāviṣṭo viṣīdann idam abravīt (BG 1.27). "How it is possible, Kṛṣṇa, that I have to kill the other side, my fathers, my father-in-law, my grandfather, my sons, my grandsons, my brother, my so many friends?" So it is natural. Kṛpayā parayā āviṣṭaḥ. He becomes overwhelmed with compassion. Kṛpayā parayāviṣṭo viṣīdan. Very morosely. "Oh, Kṛṣṇa, I will have to fight with them. I will have to kill them." Why this consciousness came? The other side also, Duryodhana, why he did not think in that way? Why Arjuna is thinking? Because he is devotee. That is the difference. A devotee thinks like that. A devotee does not like to kill anyone, even an ant. Why he should be encouraged to kill his friends? A devotee is like that. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). This is the result of devotional life. Arjuna was insulted. Arjuna was taken away all his belongings. Arjuna was banished for thirteen years. His wife was insulted. So many atrocities was done to him. Still, when the question of killing came, he was not very happy: "No." This is Vaiṣṇava. This is Vaiṣṇava. He is ready to excuse even the greatest enemy. But Kṛṣṇa does not want. If you insult His devotee, the devotee may excuse, but Kṛṣṇa will not excuse. This is Kṛṣṇa's position. Therefore be careful to insult a devotee. A devotee may excuse you. But Kṛṣṇa will not excuse you. Kṛṣṇa is so strict. He cannot tolerate any insult to His devotee. Therefore this arrangement of fighting.

Lecture on BG 1.26-27 -- London, July 21, 1973:

Similarly, in this material world everyone individually has to take care of himself. How he can be saved from the clutches of māyā. That is Kṛṣṇa consciousness movement. A teacher can give you hints. The ācārya can give you hints that "You can be saved in this way." But the execution of the duties, that is in your hand. If you perform the spiritual duties rightly, then you are saved. Otherwise, even ācārya gives you instruction, if you don't follow, so how he can save you? He can save you by instruction, by his mercy, as much as possible. But you have to take it in your hands seriously.

So this problem is... Arjuna is facing now this problem. That is general problem. Dehāpatya-kalatrādiṣu. Dehāpatya. Deha means this body. Apatya means children. Kalatra means wife. Dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api (SB 2.1.4). We are thinking that "We shall be protected by my these soldiers. I have got my sons, grandsons, my grandfather, my father-in-law, my brother-in-law, my so many society, friendship and love." Everyone is thinking like that. "My nation, my community, my philosophy, my politics. No. Nothing can save you. Dehāpatya-kalatrādiṣu asatsu api. They are all temporary. They come and go. Asatsu api. Pramatto tasya nidhanaṁ paśyann api na paśyati. One who is too much attached to this society, friendship and love, he is pramatta. Pramatta means crazy, madman. Paśyann api na, tasya nidhanam. He does not see. Although he is seeing that "My father has died. When I was a child, my father was giving me protection. Now my father has gone away.

Lecture on BG 1.28-29 -- London, July 22, 1973:

So dṛṣṭvā imaṁ svajanam. Arjuna is a great warrior, fighter, and for a kṣatriya to kill one is not very difficult task. The kṣatriyas are trained up. Hunting. Hunting is allowed for the kṣatriyas. Just like medical practitioners, they are trained up how to practice surgical operation on dead body. It is not possible to, of course, for a gentleman, to push knife in someone's body. It is naturally very difficult thing. Rogues and thieves, they can stab. So as the doctors, medical men, surgeons are trained up to operate their knife on the dead body to see where are the nerves, similarly, kṣatriyas are also allowed for being trained how to kill. Kṣatriya means... Kṣat. Kṣat means injury. And tra means trāyate, saves. A kṣatriya has to save the citizens from being injured by others. He is called kṣatriya. Brāhmaṇa means one who knows brahma, the supreme. So brāhmaṇa, kṣatriya, vaiśya, śūdra. These divisions are there according to quality. Guṇa-karma-vibhāgaśaḥ (BG 4.13). By guṇa. Guṇa means quality. And karma means actual operation of the guṇa.

So Arjuna was a kṣatriya, trained up by Droṇācārya how to kill. This is the... Nonviolence is not the business of the kṣatriya. That is cowardice. They are taught how to become violent. Otherwise, they cannot rule over. Formerly the judgement was given by the king, immediately finished. Not go to the court and wait for the judgement for ten years. In the meantime everything is finished. Not like that. Anything, there was regularly, the king used to sit in his assembly, and all the criminals, culprits, they were judged by the king himself. Sometimes the king had to kill personally with the sword. Even in European countries, the royal orders were trained up. Nowadays it is constitutional, democratic government.

Lecture on BG 1.28-29 -- London, July 22, 1973:

Not only killing, also, according to śāstra, how to rule over. The king's business is to see that everyone in the country, they are properly employed and engaged in his own business. That is king's business. There was no question of unemployment. This is government's first business. Because if a person is unemployed, then the devil's workshop. Devil's, work... If he hasn't got to do anything... That is being done now. Rich man's son, he hasn't got to do anything, so his brain is devil's workshop. They are manufacturing so many "isms." But everyone should be engaged. This is government's first business to see. A brāhmaṇa is engaged as a brāhmaṇa, a kṣatriya is engaged as kṣatriya.

So Arjuna was not a coward. He was a competent warrior. But still, dehātma-buddhi, the bodily concept of life is so strong... That Arjuna admits, dṛṣṭvā tu svajanaṁ kṛṣṇa: (BG 1.28) "My dear Kṛṣṇa, I have to kill my own men." What is that "own men"? "Own men" means this bodily relationship. Why others are not own men? Everyone is own men. Because everyone is Kṛṣṇa's son. So when one becomes Kṛṣṇa conscious, he can see everyone own men. And when he is not Kṛṣṇa conscious, he simply sees own men where there is bodily relationship. This is the defect. They are advertising, humanitarian work, philanthropic work, communism, this "ism," but when there is question of bodily relationship, immediately everything is changed. You know, the Communist country, the Khruschev was driven out because he was patronizing his own men. That was the defect. So you can advertise that "I am for everyone," but there is affection for own men. Nepotism. Nepotism. It's called nepotism. So many big, big leaders. Our Jawaharhal Nehru, he was sending his own men as ambassador. Vijaya Lakshmi, a woman, she was being sent as ambassador. She was high commissioner here. So this "own men" question is very prominent everywhere.

Lecture on BG 1.28-29 -- London, July 22, 1973:

So Arjuna is a great warrior. He could fight all the soldiers, all the fighting men, yuyutsu. The other party, they were also, they were assembled, yuyutsu, with fighting spirit. Other men, even they are not fighting spirit, we can kill very easily. But own men, although they are fighting spirit, still he hesitates. Because own men. So this "own-menship," in relationship with the body, is the barrier for spiritual understanding. So long this conception of life will exist, that "I am this body, and anyone who is related with this body, they are my own men, kinsmen, relatives..." This conception of life is the greatest barrier for advancing in spiritual consciousness. Therefore the Vedic civilization is so planned that one has to give up this rascal "own men" conception. That is the vairāgya. It is called vairāgya. Jñāna-vairāgya. Two things required in human life: knowledge and vairāgya, detachment. The attachment increases. First of all, it increases. Puṁsaḥ striyā mithunī-bhāvam etam (SB 5.5.8). This whole world is based on sex life. A man has got attraction for woman; a woman has got attraction for man. This is nature's bondage. Shackle. And when they are actually united, either by the father, mother, or by their own way, that shackle, that attraction, increases. Puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ. Hṛdaya-granthim. Knot in the heart. "She is my wife." "He is my husband." Of course, now that knot is very slack. Formerly it was very strong because the woman was not allowed to mix with any other man, and the man was also not allowed with any other woman. This intermingling has slackened even that knot, hṛdaya-granthim. Therefore, even trifle cases, quarrel between husband and wife, there is divorce. Because that unity is not very strong now. That is good. Some way or other, it is slackened. So this "own-menship" comes from bodily concept of life.

Lecture on BG 1.28-29 -- London, July 22, 1973:

So Arjuna is preparing the ground, how to receive the instruction of Bhagavad-gītā. Because spiritual instruction will begin to separate the soul from the body. Unless one understands that there is a soul different from this body, there is no spiritual education. This is the basic principle. If you do not understand what is soul, what is spirit soul, then where is spiritual education? So Arjuna was affected. He says frankly, dṛṣṭvā tu svajanaṁ kṛṣṇa yuyutsuṁ samupasthitam: (BG 1.28) "What is this? I have to kill my own men." Svajanam. Svajanam means own men. "No, no." Sīdanti mama gātrāṇi: "Oh, I am shivering." Mukhaṁ ca pariśuṣyati: "My mouth is being dried up." We have got this experience. When there is danger, these things happen, so many symptoms.

vepathuś ca śarīre me

roma-harṣaś ca jāyate

gāṇḍīvaṁ sraṁsate hastāt

tvak caiva paridahyate

(BG 1.29)

As these things, these symptoms, different transformations of bodily constitution, appear in times of danger, similarly such symptoms appear in times of spiritual bliss. That is called aṣṭa-sāttvika-vikāra (CC Antya 14.99), eight kinds of transformation of the body. So there is so many reserve energies within our body. They become manifest in due course of time when the mind and intelligence work in different ways. This is the study, how things appear. It is appearing from intelligence, mind. The soul is there and the intelligence and mind creating the situation of the bodily symptoms. Therefore body or the senses are not all. The modern education, they think this body is everything. No. Real study is body means the senses. Indriyāṇi parāṇy āhuḥ. On gross vision we see this body. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42).

Lecture on BG 1.30 -- London, July 23, 1973:

So as soon as they inform that "After being cured there is also passing of stool and urine and eating, but that is very palatable," he cannot understand. He says, "It is something like this."

So the Māyāvādī impersonalists, they cannot understand that serving Kṛṣṇa is simply pleasure and blissful. They cannot understand. Therefore they become impersonalists: "No. The Absolute Truth cannot be person." That is another side of the Buddha philosophy. Impersonal means zero. That is also zero. So Buddhist philosophy, they also make the ultimate goal zero, and these Māyāvādīs, they also make the ultimate goal... Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not understand that there is life, blissful life, by serving Kṛṣṇa. Therefore, here Arjuna is playing just like ordinary man. So he says to Kṛṣṇa, "You wanted me to fight, to become happy, to get the kingdom, but by killing my own men? Oh, nimittāni viparītāni. You are misleading me." Nimittāni ca paśyāmi viparītāni. "I'll not be happy by killing my own men. That is not possible. How You are inducing me?" So he said, nimittāni ca viparītāni paśyāmi. "No, no." Na ca śaknomy avasthātum: "I cannot stand here. Let me go back. Take my chariot back. I'll not stay here." Na ca śaknomy avasthātuṁ bhramatīva ca me manaḥ (BG 1.30). "I am becoming bewildered. I am puzzled now."

Lecture on BG 1.31 -- London, July 24, 1973:

So there are two things, śreyas and preyas. Here Arjuna is speaking of śreyas. Śreyas means ultimate good, and preyas means immediately palatable. That is called preyas. So everyone should be interested for śreyas, not for preyas. Just like a child, he likes to play all day and night. Naturally. Playful child. So that is called preyas. He likes immediate pleasure. But his father says, "My dear child, just go to school or read book." So father is asking for śreyas, ultimate good. If he is not educated at the, at childhood, then how he will prosper in his future life? So considering the future prospect, ultimate good, that is called śreyas. And preyas means immediate. Just like we eat something which I may not digest, or it may have some bad effect later on. But people are interested—the immediate benefit, without calculation of future benefit.

So Arjuna is considering with reference to his future, that "If I kill my kinsmen, what benefit there will be? I want victory, I want kingdom, to become happy, but if my all kinsmen are killed, then what is the value of my victory? With whom I shall enjoy?" He is thinking like that. Society... The same thing: society, friendship and love. Everyone wants to enjoy life with society, friends. Nobody wants to enjoy life alone. That is not possible. This is not natural. So wherefrom we got this idea, that I cannot enjoy alone? Just like generally a person is alone, but he gets a wife with a hope for enjoying family life, children, wife, friends. Gṛha-kṣetra, ataḥ gṛha-kṣetra-sutāpta-vittaiḥ. Gṛha means apartment, and kṣetra means land. Gṛha-kṣetra-suta. Suta means children. Ataḥ gṛha-kṣetra-suta āpta. Āpta means friends, society. Ataḥ gṛha-kṣetra-sutāpta-vittaiḥ. Āpta means friends, society, and to support all these things—gṛha, kṣetra, suta, āpta—there is required money, vitta. Vitta means money.

Lecture on BG 1.31 -- London, July 24, 1973:

So I give up this world." That kind of sannyāsī we do not accept. Either you become gṛhastha or sannyāsī or brahmacārī, there must be Kṛṣṇa. Then it will be called āśrama. Gṛhastha-āśrama, sannyāsa-āśrama, brahmacārī-āśrama. Therefore this word is added, āśrama.

So Arjuna is in gṛhastha-āśrama. He wants to serve Kṛṣṇa. He's Kṛṣṇa's friend. He is a devotee. Kṛṣṇa has already recommended. In the Fourth Chapter He will declare, bhakto 'si priyo 'si me (BG 4.3). "You are My dear friend. You are My devotee." So he is qualified, gṛhastha-āśramī. He is devotee of Kṛṣṇa, but he is also family man. He has his wife, children. So here the problem is what is śreyas? What is ultimate good? That is mistaken here. Therefore Bhagavad-gītā is required. He is thinking that "Kṛṣṇa is not so important. My family is important. My family." Although he is devotee. Therefore kaniṣṭha-adhikārī, in the lower stage of devotee, in the lower stage of devotion, one may be interested in Kṛṣṇa consciousness, but his real interest is how to improve this material life. Just like: "O God, give us our daily bread." So he has gone to God not to serve God, but to take bread. Ārtaḥ arthārthī. That is also good. But he... Because he has gone to God to ask for bread, he is better than the rascals who do not care for God. He has gone to God. That is recommended in the Bhagavad-gītā. Ārto jijñāsur arthārthī jñānī ca bharatarṣabha. Catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna (BG 7.16). "Arjuna, four kinds of people, they become devotee."

Lecture on BG 1.31 -- London, July 24, 1973:

They think that "I shall be happy with wife, children, servants, house, and this and that." No. That is not possible. Therefore one should be in gṛhastha-āśrama. Not only in family life. Family, the dogs have got family life. He has got wife, children. The cats and the hogs, a big family. Because a hog begets, at a time, one dozen children. What you beget? You are afraid of begetting one child even. This contraceptive method. But they are not afraid. They beget one dozen children at a time, twice in a year. So to live with family, wife, children... Then the hog accepts family life. No. That is not family life. You live with wife, children, peacefully, if you like, but bring in Kṛṣṇa in the center. That is gṛhastha-āśrama.

So Arjuna is talking of the ultimate good. But he is talking ultimate good with the point of view from material conception. He does not know... He knows, but he is playing the part of a person who does not know that ultimate śreyas, ultimate good, is Kṛṣṇa. Ultimate good is not that "We live with family—that is good." No. When you live with family because you cannot renounce, so that is allowed. But you live with family with Kṛṣṇa. So Kṛṣṇa is there, but he is thinking in terms of material role, that "If my kinsmen are dead, I kill them, then where is my good? It is no good. What shall I do with the victory and happiness? Where is happiness? I cannot live without them." This is the conception. Ataḥ gṛha... Ataḥ gṛha-kṣetra-sutāpta-vittair janasya moho 'yam (SB 5.5.8). This is illusion. Everyone is trying to become happy with society, friendship and love, children, wife, friends, money and house and land. This is the conception of material.... So Arjuna is thinking in material concept of life. He is not thinking that "My ultimate good is to satisfy Kṛṣṇa." This is the Bhagavad-gītā's purport. That is Kṛṣṇa consciousness. One has to change to satisfy Kṛṣṇa, not to satisfy himself or the family or the society or the nation, no.

Lecture on BG 1.31 -- London, July 24, 1973:

They're saintly persons. They are not ordinary, this drunkard king, that "I have got so much money. Let me drink and let there be dancing of the prostitute." Not like that. They were ṛṣi. Although they were king, they were ṛṣis. That kind of king wanted, rājarṣi. Then people will be happy. In Bengali there is a proverb, rājara pāpe rāja naṣṭa gṛhiṇī doṣe gṛhastha bhraṣṭa (?). In gṛhastha life, in household life, if the wife is not good, then nobody will be happy in that home, gṛhastha life, household life. Similarly, in a kingdom, if the king is impious, then everything, everyone will suffer. This is the problem.

So Kṛṣṇa, Arjuna is thinking of the śreyas and preyas. Actual śreyas means to achieve Kṛṣṇa consciousness. That is wanting in Arjuna. He is showing that feature of life, that he wants better the society, friendship and love. He does not want to kill them. Then everything will be finished. But actually the fact is that even after killing the so-called kinsmen, if he can satisfy Kṛṣṇa, that is his śreyas. That is his śreyas. That he does not know. And because he does not know, therefore this Bhagavad-gītā is there. He is playing the part that he does not know that Kṛṣṇa is the ultimate goal of life, not this so-called society, friendship and love. He is playing that part, that he does not know. He is thinking that "Kṛṣṇa is not important." Kṛṣṇa has already asked him to fight, but he is considering that "Kṛṣṇa, You are asking me to fight, and I have to kill my own kinsmen. Then where is my victory?" So therefore he said... Here in the previous verse, he has said, paśyāmi viparītāni keśava: (BG 1.30) "You are asking me to fight, for my victory, for my happiness, but I see it will be just the opposite." Paśyāmi viparītāni. This is his problem. And to solve this problem, Arjuna became the disciple of Kṛṣṇa, and Kṛṣṇa advised him this Bhagavad-gītā, and that is the prelude. Unless Arjuna plays like that, ordinary man...

Lecture on BG 1.31 -- London, July 24, 1973:

Therefore Kṛṣṇa consciousness movement means solution of all problems. Teaching people not to become sinful. Because a sinful man cannot become Kṛṣṇa conscious. To become Kṛṣṇa conscious means that he has to give up his sinful activities. No illicit sex life, no meat-eating, no intoxication, no gambling. These are the four pillars of sinful life. So people are not ready to give up this. But we do not make any compromise, that you go on with your sinful life, at the same time I sanction that you have become Kṛṣṇa conscious. No, that we cannot do. There is no compromise on this point. You must give up all this sinful life. Because there is no chance of becoming Kṛṣṇa conscious. Why you shall make a show? There is no benefit by making a show. Just like Arjuna. Arjuna is trying to make a show of Kṛṣṇa consciousness. He has good attachment for other things. And the whole Bhagavad-gītā is taught to Arjuna to give up that attachment.

So ultimately it is said that, Sañjaya said, yatra yogeśvaraḥ kṛṣṇaḥ (BG 18.78). Yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ/ tatra śrīr vijayo bhūtir, bhuva, dhruvā nītir matir mama. This is the conclusion of Bhagavad-gītā. Sañjaya uvāca. And at last Sañjaya said to his master, Dhṛtarāṣṭra, "My dear master, you are expecting victory between the fight, fight between your sons and..., but don't expect it. It is," matir mama, "in my opinion, yatra kṛṣṇaḥ yogeśvara, the party where Kṛṣṇa the Yogeśvara...," Yogeśvara. Yoga, yoga there are powerful mystic power. Yoga means mystic power. Not this yoga, this playing some gymnastics. That is not yoga. Yoga means when one becomes perfect in yoga, he gets many siddhis. They are called aṣṭa-siddhi, eight kinds of siddhi. Aṇimā, laghimā, prāpti-siddhi, like that, so many. Īśitva, vaśitva. So a yogi, aṇimā, he can become the smaller than the smallest. We are already smaller than the smallest, because our real dimension, spiritual dimension, is one ten-thousandth part of the tip of the hair. This is our dimension. This is only outward covering, this body.

Lecture on BG 1.32-35 -- London, July 25, 1973:

So Arjuna is thinking in terms of his own sense gratification. He is posing himself as if he does not know what is the plan of Kṛṣṇa. Yes. The plan of Kṛṣṇa is explained by Kṛṣṇa in the Bhagavad-gītā.

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tad ātmānaṁ sṛjāmy aham

(BG 4.7)

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

(BG 4.8)

The plan is already known to everyone how the management of the cosmic manifestation is going on. The cosmic manifestation is there. This material world. It is, although temporary, it has got a purpose. The purpose is to give chance to the living entities who are rotting in this material world to revive his Kṛṣṇa consciousness, or original consciousness, and go back to home, back to Godhead. This is the plan. This material cosmic manifestation is there, bhūtvā bhūtvā pralīyate (BG 8.19). The nature is, it is sometimes manifested and sometimes it is dissolved, annihilated. Everything material, that is the way. Just like our body. It is created at a certain date, and it will be annihilated at a certain date. Similarly, this gigantic body... That is also body of the Supreme Lord, virāt body. Virāt means gigantic. Kṛṣṇa will show His virāt-rūpa to Arjuna. So this external body, exactly just like we have got our this external body. Internal body. The soul is covered by two bodies, the external and internal. External means these gross elements—earth, water, air, fire, sky. And internal means the mind, intelligence and ego. They are also material. Just like our body is covered by shirt and coat, similarly, the soul is encaged in two kinds of bodies. When this gross body is finished, the subtle body, mind, intelligence and ego, they are there. The soul is covered. The gross body is finished. That is called death. But people do not know that there is no death for the soul. The outward cover is finished, the inward cover is there, and the inward cover will carry the soul to another gross body.

Lecture on BG 1.32-35 -- London, July 25, 1973:

That we see especially in this country. The apartment, there is no bathing place. They have to go outside. So things are deteriorating very, very much. Adho gacchanti tāmasāḥ. Therefore the human civilization means to make progress towards the quality of goodness. That will help him for making farther progress. Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). Ūrdhvam means higher planetary system. Here it is said that api trailokya-rājyasya hetoḥ. Trailokya. Oṁ bhūr bhuvaḥ svaḥ. This is bhūr-loka. Above this, bhuvar-loka, and above that, svar-loka, heavenly planets. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. This is Gāyatrī-mantra.

So Arjuna is speaking of trailokya-rājyasya. He is ascertaining that "Even if I get the kingdom of the three worlds, what to speak of only this earthly planet, what is insignificant, even if I get the kingdom of trailokya, svarga, martya, pātāla, like that, still, I am not prepared to fight with my kinsmen, what to speak of this earthly planet." He decided like that. This is called family attachment. He is speaking, "Even in exchange of kingdom of the three worlds, I am not prepared to fight."

Lecture on BG 1.32-35 -- London, July 25, 1973:

When Kṛṣṇa, Arjuna accepted Kṛṣṇa, that "I am now puzzled, what to do. So I know I am puzzled, I am kṣatriya. It is my duty to fight, but I am hesitating. So it is very embarrassing puzzle. Therefore I am surrendering unto You." Śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam (BG 2.7). "I am becoming Your disciple, not friend. Now let us talk as master and disciple, not as friend and friend." So when he accepted Kṛṣṇa as the master. Kṛṣṇa is always master, but it is simply acceptance. So at that time Kṛṣṇa will speak, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11), that "You are..." gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. Paṇḍita. "You are posing yourself..." He will speak so many things. That is like paṇḍita, learned. It is very nice thing. "Kṛṣṇa..." Arjuna is saying that "How can I kill my kinsmen? There is my grandfather, there is my teacher, there are my kinsmen." It is not bad. For worldly men this is very nice consideration, that "I am not going to kill my kinsmen." That is a very good consideration. Prajñā-vādāṁś ca bhāṣase (BG 2.11). But spiritually, it is ignorance, it is foolishness. Materially, it may be very nice thing, he's talking very nice. Therefore the first chastisement was... Kṛṣṇa took the position of spiritual master. So spiritual master has the right to chastise the disciple. So immediately he chastised. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: (BG 2.11) "My dear Arjuna, you are talking, you are lamenting so badly, and at the same time you are talking just like a very learned man."

So this is the position of the world. One talks very high words, but his behavior is very abominable. So gradually we shall come to that point. So let us finish.Now Arjuna is promising... Kṛṣṇa arranged this fight to execute his purpose. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). That was his purpose. "Duṣkṛtām, all these sinful rascals, they are ruling over the world, I want to kill them." Therefore this battle was arranged so that all these rascals and demons will come there and it will be killed, in one place. And the right person, Mahārāja Yudhiṣṭhira, will be installed on the throne. That was his plan. The right person. Kṛṣṇa wants His representative to rule over the... King means representative of God. (break) (end)

Lecture on BG 1.36 -- London, July 26, 1973:

"It is my religion to cut throat," will it be accepted very nice thing? Sometimes... Just like here is the war. This is also religious war. But still, discrimination. Arjuna, because he is a Vaiṣṇava, a Vaiṣṇava means devatā, demigod. Viṣṇu-bhakto bhaved daiva āsuras tad viparyayaḥ. What is the difference between deva and asura? Who is called a devata, and who is called an asura? There are two kinds of men. One class is called deva, devata. The other class is called asura. Devāsura.

So there is always fight between deva and asura. Now at the present moment, the number of asuras have increased. Formerly the number of devatās were greater. So Arjuna is devatā because he is Viṣṇu-bhakta. Dvau bhūta-sargau loke ('smin) daiva āsura eva ca (BG 16.6). There are two classes of men within this creation. Viṣṇu-bhakto bhaved daivaḥ. Those who are devotees of Lord Viṣṇu, they are called devatā. Just like the demigods like Indra, Candra, Sūrya, and many others. There are thirty-three krores of devatās in the higher planetary system. They are all Viṣṇu-bhakta. They will abide by the orders of Viṣṇu and Vaiṣṇava. Just like Indra. He is devatā. There was fight between Hiraṇyakaśipu and the Indra's party. So when Hiraṇyakaśipu was defeated, naturally the... Afterward, if the other party is defeated, the victorious party makes some, so many aggression, especially aggression of women. That is still current. Innocent women, they are very much harassed after the war by the victorious party.

Lecture on BG 1.36 -- London, July 26, 1973:

Unless one is engaged in devotional service, he must be influenced by these three kinds of qualities. Goodness... Somebody may be very good man, according to the estimation of the... Just like Arjuna, he is talking in the modes of goodness, considering, considering. "Although they are ātatāyinaḥ..." Pāpam eva āśrayed asmān hatvā etān ātatāyinaḥ. Ātatāyinaḥ means aggressor. According to law, if somebody comes to attack you, or if somebody comes to kidnap your wife, these are ātatāyinaḥ. Or somebody comes to set fire in your house, especially they are called aggressors. So these aggressors are to be immediately killed. There is no question of nonviolence. You must kill immediately. There is no sin. Ātatāyinaḥ. But here, although the other party is ātatāyinaḥ, aggressor, still, Arjuna is considering whether they should be killed or not. That is the difference between devatā. In every action, they are calculating. But he is considering that "This kind of aggressor, because they are my kinsmen, they are my family men, whether this kind of aggressor should be killed or not?" It is common sense. Suppose your son has done something mischievous. The same thing. Same thing means to attack the father. Still, the father will consider, "Whether I shall kill my son or not?" That is natural. "If my son sets fire in the house, whether I shall kill him or not?" So Arjuna's position is like that. "Although they are ātatāyinaḥ, aggressor, still, because they belong to the same family, whether I shall kill them?" He is considering, pāpam eva āśrayed: "If I kill this kind of aggressor, I will be attacked with sinful activities. I have to suffer the result of sinful activities." And he is explaining why. Pāpam eva āśrayed asmān. "Because these are bāndhavān." Sva-bāndhavān dhārtarāṣṭrān. The dhārtarāṣṭrān means the sons of Dhṛtarāṣṭra, Duryodhana and others. So sva-bāndhavān. "They are our family members, bāndhavān." Sva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava (BG 1.36). "Mādhava, my dear Mādhava, You are the husband of the goddess of fortune. So you are always very happy. Do you think I shall become happy by killing my own men? Do you think like that?" Because friend and friend talking.

Lecture on BG 1.36 -- London, July 26, 1973:

Āhlādinī-śakti. Kṛṣṇa, God, has got many potencies. One of the potencies is called āhlādinī-śakti, pleasure potency. So Kṛṣṇa's consort, Lord Rāmacandra's consort, they are pleasure potency, exhibited. So to show the example, Lord Rāmacandra, because Sītā was kidnapped, Sītā was insulted, or Rāmacandra was insulted, the retaliation was Lord Rāmacandra killed not only Rāvaṇa, but the whole dynasty, finished. Only for one woman. He could create so many. No. Because ātatāyinaḥ, aggressed over. Just to teach people that anyone, if he is aggressor, he must be killed. This is the position.

But Arjuna is considering whether it will be pious or impious. This is devatā. In every action, they will consider, "What I am going to do, whether it is pious or impious." That is devatā. "If it is pious, then it will elevate me. And if it is impious, then it will degrade me." Nobody wants degradation. The human life should be especially meant for elevation, not for degradation. You have come to this human form of life from the lower status of life. Jalajā nava-lakṣāṇi sthavarā lakṣa-viṁśati kṛmayo rudra-saṅkhyakāḥ. Through so many status of life: the aquatics, the trees, the plants, the insects, the reptiles, the birds, the beasts. In this way... Bahūnāṁ janmanām ante. Bahūnāṁ sambhavante (BG 7.19). This human form of life is gotten, we have received, after many, many births. These people, they do not know. It is very rare. Therefore Narottama dāsa Ṭhākura sings, manuṣya janama pāiya, rādhā-kṛṣṇa nā bhajiyā, jāniyā suniyā viṣa khāinu. Hari hari viphale janama goiṅu. He is lamenting, "My dear Kṛṣṇa, I am so unfortunate. I got this human form of life. It was meant for developing Kṛṣṇa consciousness. But I have wasted my time otherwise. So how it is so? Jāniyā suniyā viṣa khāinu. Knowingly I have taken poison.

Lecture on BG 1.37-39 -- London, July 27, 1973:

They are committing simply sinful life and they want to be happy and peaceful. Just see. We are indebted. I am obliged to you for your service. So instead of feeling obligation, if I cut your throat, how gentleman I am, just see, imagine. So we are indebted. Devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41). And pitṟṇām, these pitṛ, kula-kṣaya, forefathers. I have got this body... From my grandfather, my father has got this body; from my father, I have got this body. I am also indebted. Because this body, human body, is a chance for understanding, for my position. I can get out of the clutches of this māyā of transmigrating from one body to another. So this opportunity I have got by the grace of my forefathers. These are feelings of obligation. And there is duty. Therefore Arjuna is considering so many things because he is devotee. Kula-kṣaya-kṛtaṁ doṣaṁ mitra-drohe ca pātakam (BG 1.37). "These rascals, they have become lost of their intelligence on account of greediness for acquiring the empire. But so far I am concerned," Arjuna said, kathaṁ na jñeyam asmābhiḥ (BG 1.38). Plural number: "By us." "Us" means including Kṛṣṇa. He is saying not "I" or "by me." He is including Kṛṣṇa: "You are in this side; so because You are on my side, You are my charioteer, if I do not consider all these things, what people will say? That 'Arjuna is such a great devotee of Kṛṣṇa. And Kṛṣṇa is there. He is committing such sinful activities.' " Therefore he says, kathaṁ na jñeyam asmābhiḥ. He is dragging Kṛṣṇa also. That is right, yes. A saintly person, a devotee, should consider all these things, before acting, "Whether I am doing it property or improperly?" This is Arjuna. The other party, lobha-upahata-cetasaḥ. Upahata-cetasaḥ. They have lost their sense. But we cannot. A devotee must be very responsible. He must act in such a way that nobody can blame him. Otherwise everyone say, "What kind of devotee he is?" So this is the duty. They should be very cautious. A sannyāsī, they should be very cautious. Caitanya Mahāprabhu said, sannyāsīra alpa-chidre bahu kari' mane. An ordinary gṛhastha, or... Gṛhastha only, If he talks with woman nobody will blame. He is gṛhastha.

Lecture on BG 1.37-39 -- London, July 27, 1973:

He should be very cautious. So a devotee, a sannyāsī, they have got very, very great responsibility. People will very easily criticize them. So Arjuna is considering all these points. Kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitum (BG 1.38). They may indulge in these sinful activities, how we can indulge? What people will say? Kula-kṣaya-kṛtaṁ doṣaṁ prapaśyadbhir janārdana. "He Janārdana, You are maintainer of the people. So if the people become sinful, so it is very difficult to maintain them." These things are being considered. Kula-kṣaya. So we cannot destroy family. But on one condition we can become free from all this obligation. What is that? Gataḥ śarabyaṁ parihṛtya kartum (SB 11.5.41). Śaraṇyam. Mukunda-caraṇam. One who has dedicated his life simply to serve Mukunda, Kṛṣṇa, Mukunda. Muk means mukti, liberation. And ānanda. Kṛṣṇa gives liberation, His name is Govinda, Mukunda. Hundreds and thousands of names Kṛṣṇa has got. So if one has taken, fully surrendering unto the lotus feet of Mukunda, he has no more any obligation, either these pitṛ, devarṣi, deva, devatā, demigod, ṛṣi, bhūta. He is immune because he is transcendental. But so long one is not a devotee, one who is not fully surrendered to the lotus feet of Mukunda, he must have to follow all these regulative principles and duties. He cannot be released. Everything, account is kept. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Everything is noted down. Karmaṇā daiva-netreṇa (SB 3.31.1). According to his karma, he is going to get another body. These are the subtle laws. Therefore kula-kṣaya-doṣam. You cannot destroy your family. Materially, you cannot destroy your family. So Arjuna is speaking, kula-kṣayaṁ kṛtaṁ doṣaṁ prapaśyadbhir janārdana (BG 1.38). "We can see. These rascals, they have lost their intelligence, but when we see, how we can destroy the family?" So further explanation will be given next.

Lecture on BG 1.40 -- London, July 28, 1973:

Even pāpa-yoni, degraded birth, even women, śūdra and vaiśya, they also can become fully Kṛṣṇa conscious by training. And they can also go back to home, back to Godhead, without any check.

So when we study things from material point of view, these things are to be taken care. But when a man or woman becomes Kṛṣṇa conscious, he or she takes care of herself or himself. So it is spoken... Arjuna is speaking of ordinary woman. Strīṣu duṣṭāsu. Just like adharma-abhibhava. Adharma. If the woman is trained, a girl is trained from the very beginning that: "You should remain chaste," that is dharma. It is called Satītā dharma. Satī means chastity. There are many stories of Satī, chaste woman. Nala-damayantī. His husband became so poverty-stricken. He was king, but he became later on so poverty-stricken that he had no sufficient cloth. The husband and wife was putting on the same cloth, half and half. So still, still there was no divorce. You see. Still the woman did not consider... She was also king's daughter. But the husband has fallen down to so much poverty-stricken condition. "So why shall I live with him?" These are some of the extreme examples of chastity. Not to speak of olden days, I have seen in Bombay, in 1935 or '34, on the roadside, there was a beggar. The beggar, the face was defaced. Might be some accident. His eyes and everything became defaced. He could not see, everything became useless. So he, he was sitting on the roadside, and his wife also, also sitting. But I saw that beggar was neat and clean. The wife was also neat and clean. The wife's business was that to keep the husband always neat and clean and fresh and bring him there and again take him at home. Young woman. So I could understand that the wife is so chaste. She has not left such ugly husband. Because his face was defaced. And helping him. Because they require some money. So we have seen.

Lecture on BG 1.40 -- London, July 28, 1973:

Therefore a woman, especially in India, especially in Bengal, before attaining puberty, she was married. Not to meet the husband unless she attains puberty. But she remained at father's house, but she must know that: "I am married. I have got husband." This psychology. Then she becomes very chaste. Because she thinks of her husband, and becomes more and more devoted. So this arrangement that woman must be married before puberty... Or even after puberty, she must get a husband. So if this dharma... It is called kanyā-dāya, kanyā-dāya. Kanyā-dāya means it is very obligatory that the father must get the daughter married. This is dharma. So if this dharma, or this religious principle is violated, that is... Arjuna is marking: adharma-abhi, abhi-bhava. When people become neglectful of the family tradition and religious principles, adharma abhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ (BG 1.40). Kula-striyaḥ. Kula-striyaḥ means... Kula means family, and striyaḥ means woman. So woman must be belonging to a respectable family. Therefore it is said: kula-striyaḥ. Not society-girls. Kula-striyaḥ. Of the family. We have got experience in our school, college days. I was sitting in a friend's house and one sweeper woman, sweeper, with broomstick and with, what is called, covering?

Lecture on BG 1.40 -- London, July 28, 1973:

This is the stricture. Even one is born in the family of a brāhmaṇa, and he's not only born, he's qualified, sat-karma-nipuṇo... Nipuṇo means qualified. Brāhmaṇa has got six kinds of occupation. He must be learned himself, he must be able to teach others Vedic literatures. That is called paṭhana pāṭhana. Then he must worship... Worship means demigods. Or they consider that any demigod or God, the same, some impersonalists. So yajana, yājana. There are other also, religious ritual functions. They perform. That is called yajana. Yajana yājana. And dāna pratigṛha. A brāhmaṇa takes contribution. A brāhmaṇa is never engaged in service like śūdra. That is śūdra's business.

So these are called dharmas. There are so many departmental dharmas. So Arjuna is referring to this, that: adharma-abhibhavāt kṛṣṇa. When these principles are sacrificed and there is awakening of adharma, irreligious principles, then the result will be... Adharma abhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ (BG 1.40). Then the stricture will be withdrawn and the family women, women, they'll be polluted. And as soon as the women is polluted, strīṣu duṣṭāsu, the woman is polluted, vārṣṇeya, "My dear Kṛṣṇa," jāyate varṇa-saṅkara, "then the whole population will be varṇa-saṅkara." And the next verse will explain how varṇa sankara population makes this world exactly like hell. That is stated.

Lecture on BG 1.41-42 -- London, July 29, 1973:

Spirit, spiritual body is also very subtle, and the astral body, or subtle body, is also very subtle. The gross body required. So on account of one's severe sinful life, he does not get this gross body. Therefore the lupta-piṇḍodaka-kriyā (BG 1.41). Taking for granted that some of my forefathers have become ghostly life and has not got the gross body, so by this piṇḍodaka... Piṇḍa means offering prasāda of Viṣṇu prasāda. Still in India there is a place Gayā. There is Viṣṇu temple, and it is a custom all Hindus... Nowadays, they do not go. They do not believe even. They have given up everything. Due to unwanted children, they don't care for it, what is family, what is piṇḍa-udaka. Simply eat, drink, be merry, and enjoy, that's all. But you see 5000 years, Arjuna... Arjuna was not a brāhmaṇa, neither a sannyāsī. A gṛhastha, householder, and a, in royal order. He's on the battlefield. He's not a Vedantist. But just see how his knowledge is perfect. This is Vedic culture. One may not be a brāhmaṇa. Brāhmaṇa is very advanced. Satya śama dama titikṣa (BG 18.42). But even kṣatriyas, they are also so advanced, so advanced we can see that he is hearing Bhagavad-gītā from Kṛṣṇa in the battlefield. How much time you can spare in the battlefield? The talk took place between the two soldiers when he was just going to throw his arrow. Śāstra sampate. Just we going to... He became very compassionate: "Kṛṣṇa, I have to kill my own kinsmen." And he's describing. He's describing, "What kind of sinful activities I am going to do." So just try to understand how much people were advanced. These Bhagavad-gītā talks took place between Kṛṣṇa and Arjuna in the battlefield just on the verge of his beginning the battle. So how much time he could spare? Utmost, half an hour. Not more than that. So within half an hour, this Bhagavad-gītā was taught to Arjuna, and he could understand it, and then he agreed to fight. Yes, naṣṭo mohaḥ smṛtir labdhā, kariṣye vacanaṁ tava. (BG 18.73)

Lecture on BG 1.41-42 -- London, July 29, 1973:

Formerly, 5000 years, this was meant for the less intelligent class of men, and we have deteriorated so much that the so-called highest intelligent class of men cannot understand this Bhagavad-gītā. And he is posted as the professor in the Oxford University.

So this class of men are leading the society. The third-class, fourth-class men, they are leaders. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). So now we are talking with so many big, big persons, guests, coming daily. But actually, we can see how much the third-class, fourth-class men, practically blind, they are leading the society. That we can understand. Therefore, the social order is... Just like Arjuna is describing here, saṅkaro narakāyaiva kula-ghnānāṁ kulasya ca (BG 1.41). Who knows this? Who knows this science, that saṅkaro narakāyaiva, if you produce unwanted hellish condition? Who is caring for that? The world is in hellish condition, we can perceive, but they are trying in a different way. They want to remain demons; at the same time, they want to become leaders. So at the present moment, comparing the social status 5000 years ago... According to Darwin's theory, 5000 years ago, men were uncivilized, uncivilized. Now this literature is written by uncivilized men. Just see. So highly intellectual writings, they were uncivilized. Now they have become civilized. That is Darwin's theory. We are now making progress. So Arjuna said that patanti pitaro hy eṣāṁ lupta-piṇḍodaka-kriyāḥ (BG 1.41). Piṇḍodaka. In Calcutta, there was a big scientist. His name was Sarpisirat. He was speaking in a, he was atheist number one, he was speaking that: "This piṇḍodaka, by offering piṇḍa, prasāda and water, it will go to my forefather. So just give me to eat downstairs whether I can eat upstairs?" This reasoning. But he does not know that how much there are different types of eating.

Lecture on BG 1.41-42 -- London, July 29, 1973:

The brāhmaṇas, the kṣatriyas, and the vaiśyas, these three higher castes, there were certain restrictions. The brāhmaṇa would not do this or the brāhmaṇa must do this. So that is called jāti-dharma. A brāhmaṇa cannot accept service from anywhere. I have discussed many times. A kṣatriya also cannot. And vaiśya cannot. Only the śūdra can become servant of others. Paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam (BG 18.44). So, at the present moment, nobody can observe the strict rules and regulations, that "I am born in a brāhmaṇa family. I cannot accept anyone's service." Then you will have to starve. Because he has no brahminical capacity... By education, by culture, he's a śūdra, although falsely he's claiming that he is a brāhmaṇa or kṣatriya. So his jāti-dharma, family tradition, family rituals, everything is lost due to this unwanted children. Unwanted children make everything topsy-turvy. So Arjuna is visualizing all the future calamities. But there is one remedy. It is a fact that jāti-dharma we have lost. No more we can be called strictly following the jāti-dharma. No more can one present himself strictly as a brāhmaṇa or kṣatriya. Everything is lost now, by the influence of Kali-yuga. And varṇa-saṅkara. So there is only one remedy, only one remedy. That is stated in Śrīmad-Bhāgavatam, Eleventh Canto:

Lecture on BG 1.44 -- London, July 31, 1973:

So sometimes Arjuna is accused, Bhagavad-gītā is also accused, that "There is violence. There is violence. Bhagavad-gītā is full of violence." Yes, it is full of violence. The warfield. But here the Vaiṣṇava thinking, Arjuna is thinking that it was arranged for his rājya-sukha. Yad rājya-sukha-lobhena. Lobhena. It was arranged for the satisfaction of Arjuna so that he could enjoy the kingdom and the happiness thereof. Actually, it was not so. It was arranged by Kṛṣṇa for His satisfaction, not for Arjuna's satisfaction. So that is the difference between ordinary work and devotional service. Devotional service and ordinary work, they look almost equal. Just like we are living in this house. The neighbors, they may think that "Some people are living here, chanting, dancing. We also dance. We also sometimes sing. And eating, they are also eating. Then what is the difference?" They may think that "What is the difference between devotional service and ordinary work?" It looks almost equal. Therefore people misunderstand that Bhagavad-gītā is ordinary warfare, violence. But it is not that. It is arranged by Kṛṣṇa because, to fulfill His mission. His mission is paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8). That is His satisfaction, not Arjuna's satisfaction, not anyone's satisfaction. It is His plan. He comes, He descends on this planet, in this universe, just to establish the real purpose of religious life and to kill, to vanquish those who are opposing the real purpose of life, human life. That is His mission, simultaneously two things. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8).

Lecture on BG 1.44 -- London, July 31, 1973:

That is called brahma-jñāna. So when one attains this brahma-jñāna, then brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). Samatā, equal. That is brahma-jñāna.

So in this verse Kṛṣṇa says, er, Arjuna says that yad rājya-sukha-lobhena hantuṁ svajanam udyatāḥ (BG 1.44). So when are killing animals for the satisfaction of our tongue, this is mahat pāpam. Kṛṣṇa, Arjuna says, aho bata mahat pāpam. Mahat pāpam, great sinful act, great sinful act. If we want to kill anyone, any living entity, for my satisfaction, either my tongue satisfaction or any sense satisfaction, it is mahā-pāpam, great sinful act. Because they are all svajana. You cannot kill, either you take this sense or that sense. But Arjuna is speaking in a limited sense; he is thinking of his own family members. But if one is actually in knowledge, brahma-jñāna, he thinks in the same way that "The lower animals, they are also our family members. And if I kill him for my satisfaction, my sense satisfaction, it is great sinful act." Unfortunately, everyone is killing for his sense gratification in the name of religion. In the name of religion, although it is prohibited, still they are killing. Just imagine how much sinful activities they are doing. And how they can be happy? Happiness, of course, a hog also thinks that he is very happy that he is eating stool, living in filthy place, and because he has got the facility of sex life without any discrimination he may think happy life, but that is not happiness. Happiness is different thing. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). If you want to feel happiness by your these blunt material senses, that is not happiness. Happiness is beyond your material senses. Ātyantikam. That is real happiness. Real happiness means it will never end, and you will never feel satiation, that "I no more want." That is real happiness. Material happiness, there is no such thing. That you will feel immediately satiation. After enjoying any material happiness a few minutes, you will feel "Again another, again another, again another." So therefore in the Bhagavad-gītā it is said, sukham ātyantikaṁ yat tat (BG 6.21). So real, what is real happiness, that is not felt by these blunt material senses. So what is that sense? That is purified senses. Sarvopādhi-vinirmuktam tat-paratvena nirmalam (CC Madhya 19.170). When our senses are purified, tat-paratvena, for the sake of Kṛṣṇa, when our senses are employed for the sake of Kṛṣṇa, that is purified senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. That is wanted.

Lecture on BG 1.44 -- London, July 31, 1973:

That is real happiness. Material happiness, there is no such thing. That you will feel immediately satiation. After enjoying any material happiness a few minutes, you will feel "Again another, again another, again another." So therefore in the Bhagavad-gītā it is said, sukham ātyantikaṁ yat tat (BG 6.21). So real, what is real happiness, that is not felt by these blunt material senses. So what is that sense? That is purified senses. Sarvopādhi-vinirmuktam tat-paratvena nirmalam (CC Madhya 19.170). When our senses are purified, tat-paratvena, for the sake of Kṛṣṇa, when our senses are employed for the sake of Kṛṣṇa, that is purified senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. That is wanted.

So here, in the beginning, Arjuna, he's thinking in terms of his blunt senses. But the same thing he will do. Ātyantikam, atīndriya, purified senses. Just try to understand. This is Kṛṣṇa consciousness. Arjuna is now thinking, yad rājya-sukha-lobhena (BG 1.44), "For the matter of getting kingdom and sense gratification, I am going to kill my kinsmen. So it is great sin." That's a fact. If the warfare in the Kurukṣetra battlefield was for Arjuna's sense satisfaction, then it was a great sin. But actually, it is not being done for Arjuna's satisfaction. It is to be done for Kṛṣṇa's satisfaction. So therefore the conclusion should be that whatever we do, if we do it for our own sense satisfaction, that is mahā-pāpam, sinful activities. But if we do the same thing for Kṛṣṇa's satisfaction, that is spiritual advancement. This is the difference. So outsiders, they think that... A karmī is working for his own satisfaction and a devotee is working for Kṛṣṇa's satisfaction. Although two things are similar, externally it appears the same thing, but there is great difference. Whatever you do for your own satisfaction, for the satisfaction of your whims, that is mahā-pāpa, great sin. The same thing, when you do for Kṛṣṇa, that is opening your path to liberation, back to home, back to Godhead. This is difference. You have to change the consciousness. What you are doing? For whom you are doing? For yourself or for Kṛṣṇa? This is Kṛṣṇa consciousness. And that is the perfection of life. In whatever position you are, whatever you are doing, it doesn't matter.

Lecture on BG 1.44 -- London, July 31, 1973:

There must be division. The division is already there. They should be coordinated, systematized. Not that everyone is brāhmaṇa. Brāhmaṇa means the intelligent man. So we should pick up the intelligent men. They should be trained as brāhmaṇa. Those who are martial, having fighting spirit, they should be selected as kṣatriya. Those who are for increasing money, mercantile mentality, they should be also collected. Similarly, śūdras. And they should be trained, everyone, to satisfy Kṛṣṇa. Varṇāśrama-vibhāgaśaḥ. Svanuṣṭhitasya dharmasya saṁsiddhiṁ hari-toṣaṇam (SB 1.2.13).

So here Arjuna is a fighter, he is engaged in fighting. Now he is thinking that is proper. He is Vaiṣṇava. He is devotee. He is properly thinking that "For my sense gratification I am going to kill my kinsmen? Oh, what a great sinful activity I am going to do." But actually, Kṛṣṇa is not engaging His devotee to act sinfully. No. That is not Kṛṣṇa's business. Although superficially it appears that Kṛṣṇa is engaging Arjuna to fight in the sinful activities, no, that is not sinful. Whatever Kṛṣṇa does, it is not sinful; it is transcendental, the most pure activity. The rascals who do not understand Kṛṣṇa, they say that Kṛṣṇa is immoral. They do not know what is Kṛṣṇa and what is Kṛṣṇa's action. They do not know. They think, "Now, Kṛṣṇa is engaging Arjuna to fight. Oh, it is immoral. Why Kṛṣṇa should engage Arjuna in the fighting business?" So therefore... Or "Why Kṛṣṇa is engaged in dancing with the gopīs? They are wives and sister of other men. It is sinful." If we enjoy with others' wife or others' daughter or others' sister, who is not bona fide my wife, if I want to enjoy life, that illicit sex... Kṛṣṇa is not doing that. But artificially, those who have nonsense, they see that "Kṛṣṇa is dancing at dead of night with others' daughters and girls.

Lecture on BG 1.44 -- London, July 31, 1973:

First of all, we have to see who is going to speak about Kṛṣṇa. Is it a devotee of Kṛṣṇa? Is he a Vaiṣṇava or not? If he is not, then immediately reject: "Oh, we are not going to hear from you." But people do not know. Any rascal speaking about Bhagavad-gītā we hear. That is not the process. Then you will misunderstand. Avaiṣṇava-mukhod..., sarpocchiṣṭaṁ payo yathā. Just like milk is very good food, everyone knows. But when it is touched by the tongue of the serpent, it is poison immediately. So we cannot drink poison. Don't hear Bhagavad-gītā or any talk about Kṛṣṇa from a person who is not a Vaiṣṇava, who is not a devotee of Kṛṣṇa. We'll misunderstand. Just like they will say, they will say, "Oh, Kṛṣṇa is engaging Arjuna for fighting, for committing so many sinful activities." No, that is not the fact. Kṛṣṇa is engaging Arjuna fighting, to fighting, just to serve His purpose. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8). And Arjuna is executing the mission of Kṛṣṇa not for his personal benefit. These are the things.

Lecture on BG 1.45-46 -- London, August 1, 1973:

"I am not fully equipped with śastra, weapons," aśastram and śastra-pāṇayaḥ, "and they are fully equipped with weapons," dhārtarāṣṭrā raṇe hanyus, "so in this condition the other party, my cousin-brothers, sons of Dhṛtarāṣṭra, if they kill me," raṇe hanyus, tan me kṣemataraṁ bhavet, "I shall prefer that. I am not going to fight. If you think that 'If you don't fight, then they will take the opportunity...' " He is talking with Kṛṣṇa. He is already giving the counterargument, that "Kṛṣṇa, if you think that I don't fight, but they will take the opportunity and kill me immediately, that also I shall prefer, but I am not going to fight. This is my decision." Sañjaya uvāca. So Sañjaya, the secretary of Dhṛtarāṣṭra... They were sitting in a room. So evam uktvā, "thus saying," Arjuna, the person... Arjuna is nominative case. Arjuna, saṅkhye, "in the battlefield;" rathopastha, "on the chariot," upāviśat. You have seen the picture. When Kṛṣṇa blew His conchshell and from the backside Arjuna is just trying to take his arrow and fight... But instead of fighting, he's visṛjya sa-śaraṁ cāpam. "No, no, no. I am not going to..., giving up. Finished. I am no more going to fight." Visṛjya sa-śaraṁ cāpam. Why it is? Śoka-saṁvigna-mānasaḥ. His mind was overwhelmed with lamentation, that "How can I kill my kinsmen?" This is the position.

Lecture on BG 1.45-46 -- London, August 1, 1973:

Kṛṣṇa, because He comes as ordinary human being, manuṣya-līlā, if we take Him, Kṛṣṇa, as like me, like ordinary, than I am a mūḍha. How a human child at the age of six or seven years, one can lift the whole mountain Govardhana? First of all try to understand Kṛṣṇa, how much powerful He is. How a three-month-old child can kill a big demon, Putana. These things are there in the Bhāgavatam about Kṛṣṇa's life. How do you claim to become as good as Kṛṣṇa? This is crazy. Animalism.

So Kṛṣṇa's order must be final. If He says then everything is all right. So here Arjuna's position is: Kṛṣṇa has already arranged the battle, and he knows that Kṛṣṇa wants this battle; still, he says that yadi mām apratikāram, he decides in his own way. This is called māyā. He knows what is Kṛṣṇa's desire, and still, he is speaking his own philosophy. That means Arjuna is placing himself on the position of ordinary man. Ordinary man does not know what is Kṛṣṇa and what is Kṛṣṇa's desire, and he manufactures his own philosophy and thoughts. That is ordinary man. But Arjuna, he is always friend of Kṛṣṇa, constant friend. His name is Gudakesa, above all darkness. Certainly he must be. One who is Kṛṣṇa's friend directly, how there can be ignorance? There cannot be. Then why Arjuna is playing that part? He knows Kṛṣṇa's desire; still, he says that yadi mām apratikāram aśastram śastra-pāṇayaḥ. And no... Tan me kṣemataraṁ bhavet. He is playing like that. Because without Arjuna's playing like that, how this Bhagavad-gītā will come? This is just like playing on the stage. One very rich man, he is, in a drama, he is playing the part of a very poor man. But actually, he is not poor man. But in the stage he is playing the part of a poor man. Similarly, Arjuna is not bewildered, but for the time being he appears to be bewildered by Kṛṣṇa's māyā, because Kṛṣṇa wants to speak Bhagavad-gītā, for the benefit of the whole world, that what is spiritual knowledge. Therefore this is a stage arrangement.

Lecture on BG 1.45-46 -- London, August 1, 1973:

So pratikāram and apratikāram. Whatever we have manufactured, pratikāram, counteraction, that will be also failure if Kṛṣṇa does not sanction it. That is realized by Prahlāda Mahārāja. He says "My dear Lord," Hiraṇyakaśipu, that "people have manufactured so many pratikāram, counteraction." But tanu-bhṛtām, "Those who have accepted this material body, they are simply manufacturing things to counteract dangers. But even though they have all this counteracting machine or counteracting agents, still, without Your sanction, this counteracting machine or agent will not be fruitful." So similarly, Arjuna is being protected by Kṛṣṇa. So even though Arjuna is not well-equipped, apratikāram, still he will be saved. Because Kṛṣṇa is there. Tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām (SB 7.9.19). And even one is well-equipped and if Kṛṣṇa does not like to save him, he'll not be saved. Always mind this. Rakṣe kṛṣṇa mare ke, mare kṛṣṇa rakṣe ke. This is ordinary, that if Kṛṣṇa wants to kill you, nobody can save you. And if Kṛṣṇa wants to save you, nobody can kill you. This is the position. So the examples are given by Prahlāda Mahārāja: bālasya neha śaraṇaṁ pitarau nṛsiṁha. "My Lord Nṛsiṁhadeva, the parents of children, they are not actually protector of the children." Because generally we think that "This child, this boy has got his father, mother, he is well-protected." No. Father and mother... Every father and mother wants to protect the child, but still, the child has to meet some danger and dies. There are so many experience. Similarly, bālasya neha śaraṇaṁ pitarau nṛsiṁha. The father and mother is a counteraction for the dangers of the child. But Prahlāda Mahārāja said, "No, they are not counteraction." It is not that if a child is in danger, because the father and mother is very strong, very rich, he will be able to give protection to the child. No. That is not possible. Then nārtasya cāgadam. The medicine... A person is suffering from some disease, some fatal disease. If you think "I shall engage first-class physician and I shall supply first-class medicine," if you think, "Then the patient will be saved," no, that is not possible. That is not possible. We have got many experiences like that. Then no rich man would have died.