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 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.”
” Arjuna fought with Lord Siva and defeated him”.
“Arjuna would go to hell if he refuses to fight and withdraws from battle.”
“The description in the Vedas indicates that the Lord glanced over the prakåti, or nature, and impregnated it with atomic individuals souls.”
“It is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Väsudeva, Lord Kåñëa.”
And then, the interpretation turns to the Bible, quoting Matthew 16:26 (King James Version (KJV)): “What profiteth a man if he gain the whole world yet suffers the loss of his eternal soul?”
Since Chapter 2 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 2e, dealing with Texts 41-50.
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 and it is mostly verbatim.
Text 41
Faith means unflinching trust in something sublime.
Fair enough
When one is engaged in the duties of Kåñëa consciousness, he need not act in relationship to the material world with obligations to family traditions, humanity, or nationality.
Ah.. ah! Discharged from all earthly obligations? Even before death?
As water on the root of a tree is automatically distributed to the leaves and branches, in Kåñëa
consciousness, one can render the highest service to everyone—namely self, family, society, country, humanity, etc.
consciousness, one can render the highest service to everyone—namely self, family, society, country, humanity, etc.
But we just saw that in such a state, one is free from all obligations of this type of service!! Seems a contradiction?
“By satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Kåñëa consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master.”
Oh, there is the spiritual master, apparently a mediator of some kind! And who might this be?
TEXT 42-43
People in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the karma-käëòa portions of the Vedas. They do not want anything more than sense gratificatory proposals for enjoying life in heaven, where wine and women are available and material opulence is very common.
What an unholy notion of heavenly life entertained by unintelligent people! Thoroughly hedonistic and far, far removed from what the Bible teaches, which is fellowship with a holy God and an eternity of glorifying Him.
In the Vedas many sacrifices are recommended for elevation to the heavenly planets, especially the
jyotiñöoma sacrifices. In fact, it is stated that anyone desiring elevation to heavenly planets must perform these sacrifices, and men with a poor fund of knowledge think that this is the whole purpose of Vedic wisdom.
jyotiñöoma sacrifices. In fact, it is stated that anyone desiring elevation to heavenly planets must perform these sacrifices, and men with a poor fund of knowledge think that this is the whole purpose of Vedic wisdom.
Oh, but apparently such ideas of heaven, as those mentioned above are cherished only by men with a poor fund of knowledge. Whence come these ideas? The Vedas, seemingly. So what is to be blamed?
It is very difficult for such inexperienced persons to be situated in the determined action of Kåñëa consciousness. As fools are attached to the flowers of poisonous trees without knowing the results of such attractions, similarly unenlightened men are attracted by such heavenly opulence and the sense
enjoyment thereof. In the karma-käëòa section of the Vedas it is said that those who perform the
four monthly penances become eligible to drink the somarasa beverages to become immortal and happy forever. Even on this earth some are very eager to have somarasa to become strong and fit to enjoy sense gratifications. Such persons have no faith in liberation from material bondage, and they are very
much attached to the pompous ceremonies of Vedic sacrifices. They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called nandana-känana in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of somarasa wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to material, temporary happiness, as lords of the material world.
enjoyment thereof. In the karma-käëòa section of the Vedas it is said that those who perform the
four monthly penances become eligible to drink the somarasa beverages to become immortal and happy forever. Even on this earth some are very eager to have somarasa to become strong and fit to enjoy sense gratifications. Such persons have no faith in liberation from material bondage, and they are very
much attached to the pompous ceremonies of Vedic sacrifices. They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called nandana-känana in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of somarasa wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to material, temporary happiness, as lords of the material world.
Since “such persons have no faith in liberation from material bondage, and they are very
much attached to the pompous ceremonies of Vedic sacrifices” do we conclude that the pompous ceremonies of Vedic sacrifices are to no avail? Are they just a waste of time?
much attached to the pompous ceremonies of Vedic sacrifices” do we conclude that the pompous ceremonies of Vedic sacrifices are to no avail? Are they just a waste of time?
I should like to present here one Jesus’s parables that relates to the issues on hand from the Gospel according to Luke, chapter 18 in the Bible:
9 To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable: 10 “Two men went up to the temple to pray, one a Pharisee (an intelligent man?) and the other a tax collector (“publican” in KJV, presumably someone who lacks intelligence). 11 The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. 12 I fast twice a week and give a tenth of all I get.’ 13 “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ 14 “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.”
The paradoxical sentences on the law observing intelligent man and the grace dependent unintelligent man should make one think. What a contrast this, to the Baghvat Gita!!
TEXT 44
Samädhi means “fixed mind.” The Vedic dictionary, the Nirukti, says, samyag ädhéyate ’sminn ätmatattva-yäthätmyam: “When the mind is fixed for understanding the self, it is called samädhi. “Samädhi is never possible for persons interested in material sense enjoyment, nor for those who are
bewildered by such temporary things. They are more or less condemned by the process of material energy.
bewildered by such temporary things. They are more or less condemned by the process of material energy.
We gather that Vedic wisdom can either lead to Samadhi or hedonism depending on the intelligence or aptitude of the people concerned. Hmmm!
Text 45
All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The Vedas deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on
the transcendental plane. Arjuna, as a student and friend of Lord Kåñëa, is advised to raise himself to the transcendental position of Vedänta philosophy where, in the beginning, there is brahma-jijïäsä, or questions on the Supreme Transcendence. All the living entities who are in the material world are
struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement.
the transcendental plane. Arjuna, as a student and friend of Lord Kåñëa, is advised to raise himself to the transcendental position of Vedänta philosophy where, in the beginning, there is brahma-jijïäsä, or questions on the Supreme Transcendence. All the living entities who are in the material world are
struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement.
Do we equate material entanglement and what the Bible calls “sin”? The inference here seems to be that Vedic wisdom can rid us of sin. This stands in stark contrast to the biblical assertion that “the blood of Jesus Christ God’s Son cleanseth us from all sin (1 John 1:7). In essence this is faith in what God has done for you since we cannot save ourselves however righteous we may claim to be.
When the activities for sense gratification, namely the karma-käëòa chapter, are finished, then the chance for spiritual realization is offered in the form of the Upaniñads, which are part of different Vedas, as the Bhagavad-gétä is a part of the fifth Veda, namely the Mahäbhärata. The Upaniñads mark the beginning of transcendental life.
Upanishads, different Vedas, fifth Veda, Mahäbhärata …..where is the end?
As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss. This transcendental position is achieved in full Kåñëa consciousness when one is fully dependant on the good will of Kåñëa.
“Good will” of Kåñëa? Is that all it takes, like showing favour with a smiling and benevelont face on the part of God – from multiple pictures? He does nothing, makes no sacrifice, pays no price to liberate you? Hmm…strange. Too easy for Krishna.
Text 46
The rituals and sacrifices mentioned in the karma-käëòa division of the Vedic literature are to encourage gradual development of self-realization. ….. This is confirmed in the Çrémad-Bhägavatam (3.33.7) as follows:
“O my Lord, a person who is chanting Your holy name, although born of a low family like that of a cäëòäla [dog eater], is situated on the highest platform of selfrealization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Äryan family.” So one must be intelligent enough to understand the purpose of the Vedas, without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the Vedäntas and the Upaniñads. It requires much time, energy, knowledge and resources to execute the purposes of the Vedas. This is hardly possible in this age.
Atlast acknowledgment that it is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the Vedäntas and the Upaniñads.So, what does he do?
The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls.
“Chant the holy name of the Lord”. In contrast see what Jesus says: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.“(Matthew 7:21)
When Lord Caitanya was asked by a great Vedic scholar, Prakäçänanda Sarasvaté, why He, the Lord, was
chanting the holy name of the Lord like a sentimentalist instead of studying Vedänta philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kåñëa. He did so, and became ecstatic like a madman. In this age of Kali, most of the
population is foolish and not adequately educated to understand Vedänta philosophy; the best purpose of Vedänta philosophy is served by inoffensively chanting the holy name of the Lord. Vedänta is the last word in Vedic wisdom, and the author and knower of the Vedänta philosophy is Lord Kåñëa; and the
highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism.
chanting the holy name of the Lord like a sentimentalist instead of studying Vedänta philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kåñëa. He did so, and became ecstatic like a madman. In this age of Kali, most of the
population is foolish and not adequately educated to understand Vedänta philosophy; the best purpose of Vedänta philosophy is served by inoffensively chanting the holy name of the Lord. Vedänta is the last word in Vedic wisdom, and the author and knower of the Vedänta philosophy is Lord Kåñëa; and the
highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism.
“The best purpose of Vedänta philosophy is served by inoffensively chanting the holy name of the Lord”. Indeed? Nothing about following the said philosophy!
Text 47
There are three considerations here: prescribed duties, capricious work, and inaction. Prescribed duties refer to activities performed while one is in the modes of material nature. Capricious work means actions without the sanction of authority, and inaction means not performing one’s prescribed duties. The
Lord advised that Arjuna not be inactive, but that he perform his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions.
Lord advised that Arjuna not be inactive, but that he perform his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions.
As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work, in terms of the scriptural injunctions, is done without desire for results. As one has to do it, obligatory work is action in the mode of goodness.
Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietory right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation. Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.
Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietory right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation. Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.
Back to the same well-worn statement: Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result.
Text 48
Kåñëa tells Arjuna that he should act in yoga. And what is that yoga? Yoga means to concentrate the mind upon the Supreme by controlling the everdisturbing senses. And who is the Supreme? The Supreme is the Lord. And because He Himself is telling Arjuna to fight, Arjuna has nothing to do with the results of the fight. Gain or victory are Kåñëa’s concern; Arjuna is simply advised to act according to the dictation of Kåñëa. The following of Kåñëa’s dictation is real yoga, and this is practiced in the process called Kåñëa
consciousness. By Kåñëa consciousness only can one give up the sense of proprietorship. One has to become the servant of Kåñëa, or the servant of the servant of Kåñëa. That is the right way to discharge duty in Kåñëa consciousness, which alone can help one to act in yoga. Arjuna is a kñatriya, and as such he is participating in the varëäçrama-dharma institution. It is said in the Viñëu Puraëa that in the varëäçrama-dharma, the whole aim is to satisfy Viñëu. No one should satisfy himself, as is the rule in
the material world, but one should satisfy Kåñëa. So, unless one satisfies Kåñëa, one cannot correctly observe the principles of varëäçrama-dharma. Indirectly, Arjuna was advised to act as Kåñëa told him.
consciousness. By Kåñëa consciousness only can one give up the sense of proprietorship. One has to become the servant of Kåñëa, or the servant of the servant of Kåñëa. That is the right way to discharge duty in Kåñëa consciousness, which alone can help one to act in yoga. Arjuna is a kñatriya, and as such he is participating in the varëäçrama-dharma institution. It is said in the Viñëu Puraëa that in the varëäçrama-dharma, the whole aim is to satisfy Viñëu. No one should satisfy himself, as is the rule in
the material world, but one should satisfy Kåñëa. So, unless one satisfies Kåñëa, one cannot correctly observe the principles of varëäçrama-dharma. Indirectly, Arjuna was advised to act as Kåñëa told him.
Pray clarify who should be satisfied – Vishnu or Krishna?
Text 49
One who has actually come to understand one’s constitutional position as the eternal servitor of the Lord gives up all engagements save working in Kåñëa consciousness. As already explained, buddhi-yoga means transcendental loving service to the Lord. Such devotional service is the right course of action for the living entity. Only misers desire to enjoy the fruit of their own work just to be further entangled in material bondage. Except for work in Kåñëa consciousness, all activities are abominable because they continually bind the worker to the cycle of birth and death. One should therefore never desire to be the cause of work. Everything should be done in Kåñëa consciousness for the satisfaction of Kåñëa. Misers do not know how to utilize the assets of riches which they acquire by good fortune or by hard labor. One should spend all energies working in Kåñëa consciousness, and that will make one’s life successful. Like the misers, unfortunate persons do not employ their human energy in the service of the Lord.
If one gives up all engagements save working in Kåñëa consciousness, how does one live?
Text 50
Since time immemorial each living entity has accumulated the various reactions of his good and bad work, As such, he is continuously ignorant of his real constitutional position. One’s ignorance can be removed by the instruction of the Bhagavad-gétä which teaches one to surrender unto Lord Çré Kåñëa in all respects and become liberated from the chained victimization of action and reaction, birth after birth. Arjuna is therefore advised to act in Kåñëa consciousness, the purifying process of resultant action.
NB:- These articles are regularly sent to the Vedanta Institute (Madras) for their reaction, but so far there has been no response.
__________________________________________________________