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.
Simple?
Far, far from it.
If you want the complicated version – short of reading the Gita itself – may I direct you to Misc. 185 and Misc. 189.
Enjoy
Now on to Chapter 2. Since this is a very long chapter with further complications, I thought it best to present it in portions for (relatively) easy consumption. I hope you can bite, digest and assimilate it.
Lets’s dive in. (my remarks are given in red. As before, they spring from a normal human view; however the biblical perspective is also given where relevant). The Text in black is my condensed version of the Purport as given in the book of Gita.
Text 1
The word ‘madhusudhana’ is significant in this verse. L ord Krishna killed the demon Madhu and now Arjuna wanted Krishna to kill the demon of misunderstanding that had over taken him in the discharge of his duty.
This chapter instructs us in self-realisation by an analytical study of the material body and the spirit soul as explained by the supreme authority Lord Sri Krishna.
Text 2
Lord krishna is referred to as “Bhagavän” throughout the Gétä. Absolute Truth is realized in three phases of understanding, namely Brahman or the impersonal all-pervasive spirit; Paramätmä, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavän, or the Supreme Personality of Godhead, Only Kåñëa can claim this because He is the Supreme Personality of Godhead. No living
entity, including Brahmä, Lord Çiva, or Näräyaëa, can possess opulences as fully as Kåñëa. . He is the primeval Lord, or Bhagavän, known as Govinda, and He is the supreme cause of all causes.Lord Kåñëa did not approve of the so-called compassion of Arjuna for his kinsmen.
entity, including Brahmä, Lord Çiva, or Näräyaëa, can possess opulences as fully as Kåñëa. . He is the primeval Lord, or Bhagavän, known as Govinda, and He is the supreme cause of all causes.Lord Kåñëa did not approve of the so-called compassion of Arjuna for his kinsmen.
If Kåñëa is the Supreme Personality of Godhead, what is the status of others like Vishnu and Rama; by the statement of this Text, we have to conclude that they do not enjoy the same status; i.e., they are not gods. (if so, why go to the trouble of building a temple for Ram?)
Arjuna – as a man – has compassion for his kinsmen of which the Lord Kåñëa did not approve. Hmmm…
Text 3
Arjuna was addressed as the “son of Påthä,” who happened to be the sister of Kåñëa’s father Vasudeva. Therefore Arjuna had a blood relationship with Kåñëa. If the son of a ksatriya declines to fight, he is a kñatriya in name only, and if the son of a brähmaëa acts impiously, he is a brähmaëa in name only.
Such kñatriyas and brähmaëas are unworthy sons of their fathers; therefore, Kåñëa did not want Arjuna to become an unworthy son of a kñatriya. Arjuna was the most intimate friend of Kåñëa, and Kåñëa was directly guiding him on the chariot. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhéñma and his relatives, but Kåñëa considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or socalled nonviolence should be given up by persons like Arjuna under the direct guidance of Kåñëa.
Such kñatriyas and brähmaëas are unworthy sons of their fathers; therefore, Kåñëa did not want Arjuna to become an unworthy son of a kñatriya. Arjuna was the most intimate friend of Kåñëa, and Kåñëa was directly guiding him on the chariot. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhéñma and his relatives, but Kåñëa considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or socalled nonviolence should be given up by persons like Arjuna under the direct guidance of Kåñëa.
“Arjuna had a blood relationship with Kåñëa.” Well, well…. I told you it is complicated! Especially when you recall that “Kåñëa descends to this planet once in a day of Brahmä, or every 8,600,000,000 years”!!
” Kåñëa considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of Kåñëa.”
Lord Krishna does not approve of magnanimity and nonviolence. I think it rather strange for a god.
Text 4
Respectable superiors like Bhéñma the grandfather and Droëäcärya the teacher are always worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Kåñëa ever attack His own grandfather, Ugrasena, or His teacher, Sändépani Muni? These were some of the arguments by Arjuna to
Kåñëa.
Kåñëa.
So God has a teacher and a grandfather!!! Stike me dead!.
Text 5
Bhéñma and Droëa were obliged to take the side of Duryodhana because of his financial assistance, although they should not have accepted such a position simply on financial considerations. Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless they
remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood.
remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood.
“Financial assistance”? Were they in debt? Morality over-ridden by material considerations? Questions, questions!
Text 6
Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the kñatriyas, or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his only means of subsistence. Nor was there certainty of victory, because
either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of Dhåtaräñöra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for him. All these considerations by Arjuna definitely
prove that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in the words of instruction of Çré Kåñëa (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation.
either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of Dhåtaräñöra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for him. All these considerations by Arjuna definitely
prove that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in the words of instruction of Çré Kåñëa (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation.
Looks like Arjuna was more spiritual than Sri Kåñëa (his spiritual master). Like being more loyal than the King. Now that is something!
Text 7
By nature’s own way, the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life.
Who is the man in material perplexities? It is he who does not understand the problems of life. In the Garga Upanisad the perplexed man is described as follows: “He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding
the science of self-realization.” On the other hand, there is the brähmaëa, or he who is intelligent enough to utilize this body to solve all the problems of life.
the science of self-realization.” On the other hand, there is the brähmaëa, or he who is intelligent enough to utilize this body to solve all the problems of life.
The kåpaëas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of “skin disease.”
Arjuna could understand that his affection for family members and his wish to protect them from death were the causes ot his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kåñëa, the supreme spiritual master, to make a definite solution.
“Garga Upanisad”? Yet another Vedic scripture? The Gita therefore is not a complete canon?
“Only the brähmana is intelligent enough to utilize this body to solve all the problems of life” That leaves the rest of us the “lower forms of life” out in the cold.
“One is often attached to family life, namely to wife, children and other members, on the basis of “skin disease.”( Please note people; if you thought ‘love’ that is the basis of human attachment, you have another think coming!). Do get it into your head that you are attached to your wife through ‘skin desease’.
Text 8
Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Sri Kåñëa. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can only be given by a spiritual master like Kåñëa. Therefore, the conclusion is that a spiritual master who is one hundred percent Kåñëa conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is master in the science of Kåñëa consciousness, regardless of his social position, is the real spiritual master.
“It does not matter whether a person is a vipra [learned scholar in Vedic wisdom] or is born in a lower family, or is in the renounced order of life—if he is master in the science of Kåñëa, he is the perfect and bona fide spiritual master.” So without being a master in the science of Kåñëa consciousness, no
one is a bona fide spiritual master. It is also said in Vedic literatures:“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.”
one is a bona fide spiritual master. It is also said in Vedic literatures:“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.”
The problems of material existence—birth, old age, disease and death— cannot be counteracted by accumulation of wealth and economic development. In many parts of the world there are states which are replete with all facilities of life, which are full of wealth, and economically developed, yet the problems of material existence are still present. They are seeking peace in different ways, but they ean achieve real happiness only if they consult Kåñëa, or the Bhagavad-gétä and Çrémad-Bhägavatam—which constitute the science of Kåñëa—or the bona fide representative of Kåñëa, the man in Kåñëa consciousness.
Arjuna therefore sought refuge in Kåñëa consciousness, and that is the right path for peace and harmony. Economic development or supremacy over the world can be finished at any moment by
the cataclysms of material nature. Even elevation into a higher planetary situation, as men are now seeking a place on the moon planet, can also befinished at one stroke. The Bhagavad-gétä confirms this: When the results of pious activities are finished, one falls down again from the peak of happiness to the lowest status of life.” Many politicians of the world have fallen down in that way. Such downfalls only
constitute more causes for lamentation.
constitute more causes for lamentation.
“the conclusion is that a spiritual master who is one hundred percent Kåñëa conscious is the bona fide spiritual master, for he can solve the problems of life. ” Are we to solve the problems of life or are we to find salvation? We seem to be moving far away from the position stated earlier that it is enough if you merely think of Krishna’s name at the time of death and all will be well in the hereinafter. What precisely is the requirement?
“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.” Wonderful – you can overtake the Brahmans if you attain one hundred percent Kåñëa conscious and become a bona fide spiritual master. Hurray! (but wait a moment; this seems to contradict the purport of the previous text which says that “only the brähmana is intelligent enough to utilize this body to solve all the problems of life”. How do we reconcile this?)
Watch out super powers! Kåñëa consciousness is the right path for peace and harmony! Economic development or supremacy over the world can collapse at any time (true enough). So in all your meetings – G7, G20, BRIC, NATO etc., etc – you know what to do! Invite someone who has mastered in Krishna Consciousness.
Text 9
Dhåtaräñöra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Saïjaya disappointed him again in relating that Arjuna was competent to kill his enemies (parantapaù). Although Arjuna was for the time
being overwhelmed with false grief due to family affection, he surrendered unto Kåñëa, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Kåñëa consciousness, and would then surely fight. Thus Dhåtaräñöra’s joy would be frustrated, since Arjuna would be enlightened. by Kåñëa and would fight to the end.
being overwhelmed with false grief due to family affection, he surrendered unto Kåñëa, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Kåñëa consciousness, and would then surely fight. Thus Dhåtaräñöra’s joy would be frustrated, since Arjuna would be enlightened. by Kåñëa and would fight to the end.
“Enlightened, perfect knowledge of self-realization, or Kåñëa consciousness, would make Arjuna fight.” Well, well, what do you know?
Text 10
Kåñëa was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the
superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as it is required. It
appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefitted. So the talks of Bhagavad-gétä are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.
superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as it is required. It
appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefitted. So the talks of Bhagavad-gétä are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.
Universal appeal and application? But one side in the battle learns that it is doomed!
____________________________________________(to be continued)____