This is going on, very abominable condition of this age, mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). First of all, they are very much slow, or bad. Manda means bad or slow. Slow means the human form of life is meant for making progress in spiritual understanding. So in this age every man is very slow. They do not know that there is need of spiritual understanding, there is need of making progress in spiritual life. They have forgotten. They have become just like animals. Therefore they are called mandāḥ. Sumanda-matayaḥ. And if one is little interested, he accepts something bogus which has no meaning. "I belong to this 'ism'; I belong to that 'ism,' that 'ism,' that . . ." "Ism," what is that "ism"? dharma, or "ism," what is that required? dharmaṁ tu sākṣād bhagavat-praṇītam . . . (SB 6.3.19). It is simple thing that the dharma means, religious code means, the order of the Supreme Personality of Godhead. We have to obey. That is called dharma.
But they have no knowledge what is the Supreme Personality of Godhead, what is His order. They are here in the Bhagavad-gītā. The Supreme Personality of Godhead comes down to teach us, yadā yadā hi dharmasya glānir bhavati (BG 4.7): "When people forget their regulative life, I come down." So He has come down. He has come down. He will teach Arjuna that, "You are so much family-wise attached." Then He will teach. From the Second Chapter He will begin the teaching. Prajñā-vādāṁś ca bhāṣase. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). 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 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 ma . . . 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 nānu paṇḍitāḥ śocanti. 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. 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. Kṛṣṇa . . . 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 the 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.