The Story so far:
Arjuna, the representative of Pandavas is arrayed for battle against his cousins Kauravas. Lord Krishna is his charioteer and so his victory is assured. Neverthess Arjuna is plagued by all kind of doubts and even considers a life of Sanyas as better than fighting against his own kinsmen. But Lord Krishna is nudging him on, saying as a ksatriya he needs a kingdom which is realizable only if he fights and wins the battle. The Lord further advances the argument that in any case the souls of his cousins will live on even if they are dead. Krishna is the Supreme Personality of Godhead, (but strangely) Arjuna had a blood relationship with Him. It also appears that Krishna has a teacher and a grandfather! One is often attached to family life, namely to wife, children and other members, on the basis of “skin disease.” A scholarly brähmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaiñëava, or expert in the science of Kåñëa consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaiñëava, or Kåñëa conscious. Enlightened, perfect knowledge of self-realization, or Kåñëa consciousness, would make Arjuna fight.
Further along the way, we pick up some significant (and fanciful) assertions like:
“Religious violence is sometimes a necessary factor”
“The brähmaëas also attain the heavenly planets by sacrificing animals in the sacrificial fire”.
“The animal sacrificed gets a human life immediately without undergoing the gradual
evolutionary process from one form to another.”
transcendental loving service of the Lord. Consequently, he becomes qualified to enter into the Vaikuëöha planets, where there is neither material, miserable life, nor the influence of time and death.
“A transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord”. This can be true only when a transcendentally situated person is no longer a resident of the world.
A fully Kåñëa conscious person is not at all disturbed by the onslaughts of the threefold miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord, are minimized to the lowest. This is interesting. Because “Grace” is a very Christian word. And now here we see the suggestion that only due to the grace of God we attain Krishna consciousness. Check out the Bible, epistle to the Ephesians, chapter 2:
“8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works, lest any man should boast.”
One who is fixed in Kåñëa consciousness is not affected by good and evil because he is simply concerned with Kåñëa, who is all good absolute. Such consciousness in Kåñëa situates one in a perfect transcendental position called, technically, Samadhi.
“As long as one is in the material world there is always the possibility of good and evil,
because this world is full of duality.” This is what I said earlier. If a person is not affected by good and evil, he must be dead. Hmmm………….
The restrictions are there for the less intelligent neophytes in the spiritual advancement of life, but such restrictions are only good if one actually has a taste for Kåñëa consciousness. When one is
actually Kåñëa conscious, he automatically loses his taste for pale things.
I do not like the construction of “less intelligent beings”. If that be the case only intelligent beings have a chance of advancing to the glorious life beyond. This is absolutely contrary to the Word of God found in the Bible: “For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.” (1 Corinthias 1:26)
Why is the Gita going back and forth among multiple godheads? After holding up Krishna as Lord and talking so much about Krishna consciousness, we see a sudden, inexplicable turn to Vishnu.
Interesting that Lord Çiva could be lured into sex! Who is this Parvati anyway – human or goddess? Why do the two children so unlike each other and one of them sporting a trunk? How exactly did Parvati “agitate” the Lord for sensual pleasure?
There seems to be an implication that a Krishna Conscious person is a mindless puppet which can be manipulated. Does he not possess the wisdom to discern between right and wrong?
We are human, aren’t we? If all of the senses are engaged in Kåñëa consciousness, how do we carry on the business of life?
“ A Kåñëa conscious man is not in need of anything because the Lord fulfills all his material necessities”. So is he already in heaven? Does “material desires” imply sensual types as well?
Since Chapter 3 is also very long, I thought it best to present it in portions for (relatively) easy consumption. I hope you can bite, digest and assimilate it. We are in 3a, dealing with Texts 01-10.
Karma-yoga
TEXT 1
The Supreme Personality of Godhead Çré Kåñëa has very elaborately described the constitution of the soul in the previous chapter, with a view to deliver His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Kåñëa consciousness. Sometimes Kåñëa consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Kåñëa conscious by chanting the holy name of Lord Kåñëa. But without being trained in the philosophy of Kåñëa consciousness, it is not advisable to chant the holy name of Kåñëa in a secluded place where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Kåñëa consciousness or buddhi-yoga, or intelligence in spiritual advancement
of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Kåñëa consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Kåñëa
as to his best course of action. In answer, Lord Kåñëa elaborately explained karma-yoga, or work in Kåñëa consciousness, in this Third Chapter.
Ah….this is something new again Kåñëa consciousness though karma-yoga. Further complication. Let us see where this leads…..
TEXT 2
In the previous chapter, as a prelude to the Bhagavad-gétä, many different paths were explained, such as säìkhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path
would be necessary for action and understanding. Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accept them without misinterpretation. Although Kåñëa had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the
process of Kåñëa consciousness—either by inertia or active service. In other words, by his questions he is clearing the path of Kåñëa consciousness for all students who seriously want to understand the mystery of the Bhagavad-géta.
Hmmm…….no easy business, this Kåñëa consciousness. If Arjuna himself, described as Lord Krishna’s intimate friend, Arjuna could not follow the process of Kåñëa consciousness, that pretty much leaves the others hopeless!
TEXT 3
In the Second Chapter, verse 39, the Lord explained two kinds of procedures—namely säìkhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Säìkhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Kåñëa consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Kåñëa consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained in the 61st verse—that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Kåñëa), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependant, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Kåñëa, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Kåñëa consciousness. This is also stated in the Bhagavad-gétä. The whole process is to understand the real position of the self in relation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the point of Kåñëa consciousness; and the other process is directly connecting with everything in Kåñëa consciousness. Of these two, the path of Kåñëa consciousness is better because it does not depend on purifying the senses by a philosophical process. Kåñëa consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.
The whole process is to understand the real position of the self in relation to the Superself. Ah…. how simple!!
It looks like there are two paths to Kåñëa consciousness, an indirect process being philosophical speculation!
TEXT 4
The renounced order of life can be accepted upon being purified by the discharge of the prescribed form of duties which are laid down just to purify the heart of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyäsa). According to the empirical philosophers, simply by adopting sannyäsa, or retiring from fruitive activities, one at once becomes as good as Näräyaëa. But Lord Kåñëa does not approve this principle. Without purification of heart, sannyäsa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Even a slight performance of such a principle enables one to overcome great difficulties.
Hmm…….what are the previous three orders?
TEXT 5
It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit
soul has to be engaged in the good work of Kåñëa consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the çästras. But if the soul is engaged in his natural function of Kåñëa consciousness, whatever he is able to do is good for him. The Çrémad Bhägavatam affirms this:
“If someone takes to Kåñëa consciousness, even though he may not follow the prescribed duties in the çästras nor execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the çästras, what does it avail him if he is not Kåñëa conscious?” (Bhäg. 1.5.17) So the purificatory process is necessary for reaching this point of Kåñëa consciousness. Therefore, sannyäsa, or any purificatory process, is to help
reach the ultimate goal of becoming Kåñëa conscious, without which everything is considered a failure.
Does not the bolded sentence above mirror the verse in the Bible that says: “For what shall it profit a man, if he shall gain the whole world, and lose his own soul?” (Mark 8:36)
TEXT 6
There are many pretenders who refuse to work in Kåñëa consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he who makes a show of being a yogé, while actually searching for the objects of sense gratification, must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value because the effects of such a sinful man’s knowledge are taken away by the illusory energy of the Lord. Such a pretender’s mind is always impure, and therefore his show of yogic meditation has no value whatsoever.
Don’t we know of sundry god-men who fall in this category?
TEXT 7
Instead of becoming a pseudo-transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one’s own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svärtha-gati, or goal of self-interest, is to reach Viñëu. The whole institution of varëa and äçrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Kåñëa consciousness. For self-realization, one can live a controlled life, as prescribed in the çästras, and continue carrying out his business without attachment, and in that way make progress. Such a sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living.
Well stated, but Vishnu again. What is his relative status viz-a-viz Krishna? Are they in competition? Is it that the compiler of this particular version of the Gita does not want to offend either and is trying a bit of balance?
TEXT 8
There are many pseudo-meditators who misrepresent themselves as belonging to high parentage, and great professional men who falsely pose that they have sacrificed everything for the sake of advancement in spiritual life. Lord Kåñëa did not want Arjuna to become a pretender, but that he perform his prescribed duties as set forth for kñatriyas. Arjuna was a householder and a military general, and therefore it was better for him to remain as such and perform his religious duties as prescribed for the householder kñatriya. Such activities gradually cleanse the heart of a mundane man and free him from material contamination. So-called renunciation for the purpose of maintenance is never approved by the Lord, nor by any religious scripture. After all, one has to maintain one’s body and soul together by some work. Work should not be given up capriciously, without purification of materialistic propensities. Anyone who is in the material world is certainly possessed of the impure propensity for lording it over material nature, or, in other words, for sense gratification. Such polluted propensities have to be cleared. Without doing so, through prescribed duties, one should never attempt to become a so-called transcendentalist, renouncing work and living at the cost of others.
Again, well said. But I must say that this realization that “one has to maintain one’s body and soul together by some work” seems to be dawning rather late in the day; earlier it was all about Krishna consciousness. Contrast with the Bible Genesis 2: “And the LORD God took the man and put him into the garden of Eden to dress it and to keep it.” Dressing and keeping = work! It was never God’s intent to separate Work and Worship according to the Bible.
TEXT 9
Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajïa means Lord Viñëu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Viñëu. The Vedas enjoin: yajïo vai viñëuù. In other words, the same purpose is served whether one performs prescribed yajïas or directly serves Lord Viñëu. Kåñëa consciousness is therefore performance of yajïa as it is prescribed in this verse. The varëäçrama institution also aims at this for satisfying Lord Viñëu. “Varëäçramäcära-vatä puruñeëa paraù pumän/viñëur ärädhyate…” (Viñëu Puräëa 3.8.8) Therefore one has to work for the satisfaction of Viñëu. Any other work done in this material world wilI be a cause of bondage, for both good and evil work have their reactions, and any reaction binds the performer. Therefore, one has to work in Kåñëa consciousness to satisfy Kåñëa (or Viñëu); and while performing such activities one is in a liberated stage. This is the great art of doing work, and in the beginning this process requires very expert guidance. One should therefore act very diligently, under the expert guidance of a devotee of Lord Kåñëa, or under the direct instruction of Lord Kåñëa Himself (under whom Arjuna had the opportunity to work). Nothing should be performed for sense gratification, but everything should be done for the satisfaction of Kåñëa. This practice will not only save one from the reaction of work, but will also gradually elevate one to transcendental loving service of the Lord, which alone can raise one to the kingdom of God.
The Krishna – Vishnu confusion again
TEXT 10
The material creation by the Lord of creatures (Viñëu) is a chance offered to the conditioned souls to come back home—back to Godhead. All living entities within the material creation are conditioned by material nature because of their forgetfulness of their relationship to Kåñëa, the Supreme Personality of Godhead. The Vedic principles are to help us understand this eternal relation as it is stated in the Bhagavad-gétä: vedaiç ca sarvair aham eva vedyaù. The Lord says that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said: patià viçvasyätmeçvaram. Therefore, the Lord of the living entities is the Supreme Personality of Godhead, Viñëu. In the Çrémad Bhägavatam also Çréla Çukadeva Gosvämé describes the Lord as pati in so many ways: çriyaù-patir yajïa-patiù prajä-patir dhiyäà patir loka-patir dharä-patiù patir gatiç cändhaka-våñëi-sätvatäà prasédatäà me bhagavän satäà patiù (Bhäg. 2.4.20) The prajä-pati is Lord Viñëu, and He is the Lord of all living creatures, all worlds, and all beauties, and the protector of everyone. The Lord created this material world for the conditioned souls to learn how to perform yajïas (sacrifice) for the satisfaction of Viñëu, so that while in the material world they can live very comfortably without anxiety. Then after finishing the present material body, they can enter into the kingdom of God. That is the whole program for the conditioned soul. By performance of yajïa, the conditioned souls gradually become Kåñëa conscious and become godly in all respects. In this age of Kali, the saìkértana-yajïa (the chanting of the names of God) is recommended by the Vedic scriptures, and this transcendental system was introduced by Lord Caitanya for the deliverance of all men in this age. Saìkértana-yajïa and Kåñëa consciousness go well together. Lord Kåñëa in His devotional form (as Lord Caitanya) is mentioned in the Çrémad-Bhägavatam as follows, with special reference to the saìkértana-yajïa: kåñëa-varëaà tviñäkåñëäà säìgopäìgästra-pärñadam yajïaiù saìkértana-präyair yajanti hi su-medhasaù “In this age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saìkértana-yajïa.” (Bhäg. 11.5.29) Other yajïas prescribed in the Vedic literatures are not easy to perform in this age of Kali, but the saìkértana-yajïa is easy and sublime for all purposes.
Oh, what confusing texts and innumerable references. Now we are told that both Krishna and Vishnu are both “Supreme Personality of Godhead”. How is this possible?
Epilogue
Watching me dabble in biblical narratives, it was a senior friend who suggested it might be interesting to have a look at the Baghvat Gita and study how that book deals with the subject of cycle of life and eternity. The idea appealed to me as I always wanted to read the Gita.
But it is not an easy journey. Particularly painful is the newfound knowledge that the Gita comes asymptotically close to the Truth as revealed in the Bible and yet it ties itself with a zillion knots and fails to recognize the innate simplicity of the Gospel of the Lord Jesus Christ, preferring to lose itself in an ambiguous concept of Krishna Consciousness.
I am aware my views are open to debate. So, there it is. If you have something to say, possibly we can have a healthy discussion.
In the meanwhile, we will move on. It is hard work.
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