View source for Arjuna also showed by example. Although he was talking as friend, he submitted to Krsna, sisyas te 'ham sadhi mam prapannam

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{{terms|"Arjuna also showed by example. Although he was talking as friend, he submitted to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam"}}
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{{compiler|BhavesvariRadhika}}
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[[Category:Arjuna]]
[[Category:Showing By Example]]
[[Category:Although]]
[[Category:Friendly Talks]]
[[Category:Submitting to Krsna]]
[[Category:Pages Needing Audio - BHAVESVARI]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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So Arjuna also showed by example. Although he was talking as friend, he submitted to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Arjuna was talking directly with Kṛṣṇa. But because the relationship was affectionate friendship, there could not be any serious talk. Therefore Arjuna submitted that "Kṛṣṇa, we are talking like friends; it will never come to any serious. Now I accept You as my guru." Śiṣyas ye 'haṁ śādhi māṁ tvāṁ prapannam. Kārpaṇya-doṣopahata-svabhāvaḥ (BG 2.7): "I am now perplexed." So when one is actually in knowledge, he feels perplexed. Athāto brahma jijñāsā. Unless one feels perplexed in this materialistic way of life, his human life is imperfect.
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[[Vanisource:760618 - Lecture SB 07.06.02 - Toronto|760618 - Lecture SB 07.06.02 - Toronto]]
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One has to surrender to guru. That is, tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). One must approach guru. This is vidhiliṅ. Not that it is optional, I may accept the guru or not accept guru. No. Must. Gacchet. Gacchet means he must. It is vidhiliṅ. This verb is used where the purport is "one must." Otherwise, it is not possible. Tasmād guruṁ prapadyeta. And who will go to guru? It is not a fashion, that we make some guru and we are engaged in our own business, and I can say in the society, "Oh, I have got a big guru who can show magic." No. Guru is necessary for him who is inquisitive of transcendental subject matter. He requires a guru. Not ordinary man. Just like somebody keeps some cats and dogs as fashion. Guru is not like that. Guru means one . . . First of all, who requires a guru? Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam ([[Vanisource:SB 11.3.21|SB 11.3.21]]): one who is inquisitive to know about the spiritual world. Uttamam. Uttamam means ud-gata tamam: transcendental to this darkness. This material world is called darkness, ignorance. Actually it is dark. Because it is dark, material world, therefore we require the sun. By the grace of Kṛṣṇa, we have got the sun. Yac-cakṣur eṣa savitā sakala-grahāṇāṁ (BS 5.52). He is the light of all the planets. Yac-cakṣur eṣa savitā. Savitā means sun. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. This is Gāyatrī-mantra. So who requires a guru? Jijñāsuḥ śreyaḥ uttamam ([[Vanisource:SB 11.3.21|SB 11.3.21]]). One who wants to go beyond this world of darkness. Tamasi mā jyotir gama. This is Vedic injunction. Don't remain in this darkness. Jyotir gama: go to the world where light is there.

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:yasya prabhā prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtam
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 
:(BS 5.40)
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Yasya prabhā, that spiritual world is full of effulgence. Just like we have got example: the sun planet, sun globe, there is no darkness. There is always light. On account of presence of the sun, we are getting so much light and heat; just imagine what is the position in the sun globe, sun planet. It is always light. This is the example. Similarly, in the spiritual world, it is only light. Not only this light, but the light of knowledge. Therefore śāstra says, tamasi mā: "Don't remain in the darkness." Jyotir gama. Jyotir gama: "Come into the light."

So one who requires to go to the world of light, he requires a guru. Tasmād guruṁ prapadyeta jijñāsuḥ ([[Vanisource:SB 11.3.21|SB 11.3.21]]). Jijñāsuḥ means inquisitive. Everyone is jijñāsuḥ. We go to the market to purchase something, we are also jijñāsuḥ there: "What is the price of this? What is the price of that?" That is also inquiry. But not . . . inquiry is not like that, as we go to the market and inquire about the price, or sometimes we go to the share(?) market and other material markets. That is also . . . Inquiry is the life—but not material inquiry. Jijñāsuḥ śreya uttamam. Śreya, śreya means ultimate goal of life. In the material world, there is no question of śreya; it is all preya. There are two things: preya and śreya. Immediate benefit, that is called preya. Just like child. If you ask child to sit down and read book, he would not like. If you offer one laddu, he will immediately accept. A small child, we see, you have seen: we distribute biscuits, and immediately, the small child, immediately he knows how to take it and put it in the mouth. This is called preya, "dear." They do not know anything else. If you give him poison, he will like to eat. This is child's nature. So if you ask the child, "Now you sit down and read books and write," he would not like. That is called śreya. To become educated is good for him for future, but he doesn't like. But if we give him one laddu, immediately he'll accept. This is the distinction between śreya and preya.

So we must be interested in śreya, not preya. Preya is sense gratification. The material life, sense gratification is only required. This is material world. Yan maithunādi gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). This śreya, or this preya, very dear things; ultimately, sex life, maithunādi . . . (break) . . . married, the same sex life. Then he gets some children. Then he again, grandsons. They go on. Yan maithunādi. Here, the happiness is centered round that sex life. Kaṇḍūyanena karayor iva duḥkha-duḥkham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). And as soon as he enters into sex life, iva duḥkha-duḥkham, one after another, one after another, one after another. So this is preya. But śreya is how to approach the lotus feet of the Supreme Personality of Godhead, Viṣṇu. Therefore here it is said, yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam: how to be engaged in the worship of the lotus feet of Lord Viṣṇu. That is possible. This ṣreya means sense gratification, culminating in sex life. That is available. That will be explained in the next verse.

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:sukham aindriyakaṁ daityā
:deha-yogena dehinām
:sarvatra labhyate daivād
:yathā duḥkham ayatnataḥ 
:([[Vanisource:SB 7.6.3|SB 7.6.3]])
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This will be explained.

So aindriya sukham, sense pleasure, that is available everywhere. Even cats and dogs, they have got sense pleasure. But human life is not meant for that purpose. Human life is meant for . . . this is the idea: yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam. This is required. They do not know it. Prahlāda Mahārāja another place said, na te viduḥ svārtha-gatiṁ hi viṣṇum durāśayā ye bahir-artha-māninaḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). Generally, those who are not trained up by guru, they do not know the svartha-gatim is Viṣṇu. Durāśayā. They are trying to be happy with this external energy, bahir-artha. Bahir, bahir-aṅga-śakti. Bahir-aṅga-śakti means this material world. So one who does not know what is the goal of life, they are interested in this bahir-aṅga-śakti, external energy. Therefore guru required, how to get him delivered from the clutches of external energy. Therefore guru required. One who is interested to get out of these activities of external energy, tasmād guruṁ prapadyeta ([[Vanisource:SB 11.3.21|SB 11.3.21]]), for him, guru is required. Don't make a guru as a fashion. That is useless. Then you get some guru who can manufacture gold, and you are interested in gold, so that kind of guru will be . . . No. Here it is said, tasmād guruṁ prapad . . . tad-vijñānārthaṁ sa gurum (MU 1.2.12). Tad-vijñāna means spiritual science. For that purpose, one requires a guru. Not for any other purpose.

So Arjuna also showed by example. Although he was talking as friend, he submitted to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]]). Arjuna was talking directly with Kṛṣṇa. But because the relationship was affectionate friendship, there could not be any serious talk. Therefore Arjuna submitted that "Kṛṣṇa, we are talking like friends; it will never come to any serious. Now I accept You as my guru." Śiṣyas ye 'haṁ śādhi māṁ tvāṁ prapannam. Kārpaṇya-doṣopahata-svabhāvaḥ ([[Vanisource:BG 2.7 (1972)|BG 2.7]]): "I am now perplexed." So when one is actually in knowledge, he feels perplexed. Athāto brahma jijñāsā. Unless one feels perplexed in this materialistic way of life, his human life is imperfect. One must feel that this material world, actually it is not happiness. Just like Sanātana Gosvāmī approached Caitanya Mahāprabhu that grāmya-vyavahāre paṇḍita, satya kari māni ([[Vanisource:CC Madhya 20.100|CC Madhya 20.100]]): "I am minister, I am also born of a brāhmaṇa family." In India the brāhmaṇas are addressed as paṇḍitjī. So he says, grāmya-vyavahāre paṇḍita kaha ei paṇḍita: "Just like ordinary relationship, village friendship, they call me paṇḍita." Paṇḍita means learned. "I also accept that I am paṇḍita. But actually I am not paṇḍita." Why not? Āpanāra hitāhita kichui nāhi jāni: "I do not know what is the goal of my life." Ask anyone what is the goal of life. He may be Ph.D., D.A.C., he does not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They do not know.

Therefore if one is serious about understanding the value of life, the goal of life, he should approach a guru. Tasmād guruṁ prapadyeta ([[Vanisource:SB 11.3.21|SB 11.3.21]]). Prapadyeta. Prapadyeta means to surrender. Not that guru should be approached for challenging. No. If you challenge, then you'll be cheated. First of all, you must find out a person who, if you can surrender there. Tasmād guruṁ prapadyeta. Tad viddhi praṇipātena ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). Praṇipāt, surrender, that is required first. If you think somebody that he's not worth surrendering, then don't make him guru. Don't make a fashion. First of all you test that "Whether I can surrender?" Praṇipātena. Then try to understand. Tad viddhi praṇipātena paripraśnena sevayā. Not only surrendering, but also render service so that guru may be pleased that "This disciple is very humble, meek and giving service." Anywhere, even in material world, if you want to take something from somebody, if you please him by service, it is very easy. Tasmād guruṁ prapadyeta jijñāsa
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