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Portable Gita
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srotram cakshuh sparsanam ca\nrasanam ghranam eva ca\nadhishthaya manas cayam\nvishayan upasevate\n\nSYNONYMS\n\nsrotram -- ears; cakshuh -- eyes; sparsanam -- touch; ca -- also; rasanam -- tongue; ghranam -- smelling power; eva -- also; ca -- and; adhishthaya -- being situated in; manah -- mind; ca -- also; ayam -- he; vishayan -- sense objects; upasevate -- enjoys.\n\nTRANSLATION\n\nThe living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.\n\nPURPORT\n\nIn other words, if the living entity adulterates his consciousness with the qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys. Consciousness is originally pure, like water. But if we mix water with a certain color, it changes. Similarly, consciousness is pure, for the spirit soul is pure. But consciousness is changed according to the association of the material qualities. Real consciousness is Krishna consciousness. When, therefore, one is situated in Krishna consciousness, he is in his pure life. But if his consciousness is adulterated by some type of material mentality, in the next life he gets a corresponding body. He does not necessarily get a human body again; he can get the body of a cat, dog, hog, demigod or one of many other forms, for there are 8,400,000 species.
yasya nahankrito bhavo\nbuddhir yasya na lipyate\nhatvapi sa iman lokan\nna hanti na nibadhyate\n\nSYNONYMS\n\nyasya -- one whose; na -- never; ahankritah -- of false ego; bhavah -- nature; buddhih -- intelligence; yasya -- one whose; na -- never; lipyate -- is attached; hatva -- killing; api -- even; sah -- he; iman -- this; lokan -- world; na -- never; hanti -- kills; na -- never; nibadhyate -- becomes entangled.\n\nTRANSLATION\n\nOne who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.\n\nPURPORT\n\nIn this verse the Lord informs Arjuna that the desire not to fight arises from false ego. Arjuna thought himself to be the doer of action, but he did not consider the supreme sanction within and without. If one does not know that a supersanction is there, why should he act? But one who knows the instruments of work, himself as the worker, and the Supreme Lord as the supreme sanctioner is perfect in doing everything. Such a person is never in illusion. Personal activity and responsibility arise from false ego and godlessness, or a lack of Krishna consciousness. Anyone who is acting in Krishna consciousness under the direction of the Supersoul or the Supreme Personality of Godhead, even though killing, does not kill. Nor is he ever affected by the reaction of such killing. When a soldier kills under the command of a superior officer, he is not subject to be judged. But if a soldier kills on his own personal account, then he is certainly judged by a court of law.
sanjaya uvaca\ndrishtva tu pandavanikam\nvyudham duryodhanas tada\nacaryam upasangamya\nraja vacanam abravit\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; drishtva -- after seeing; tu -- but; pandava-anikam -- the soldiers of the Pandavas; vyudham -- arranged in a military phalanx; duryodhanah -- King Duryodhana; tada -- at that time; acaryam -- the teacher; upasangamya -- approaching; raja -- the king; vacanam -- words; abravit -- spoke.\n\nTRANSLATION\n\nSanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words.\n\nPURPORT\n\nDhritarashtra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in the matter of religion, and he was sure that they could never reach an understanding with the Pandavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sanjaya could understand his motive in asking about the situation on the battlefield. Sanjaya wanted, therefore, to encourage the despondent king and thus assured him that his sons were not going to make any sort of compromise under the influence of the holy place. Sanjaya therefore informed the king that his son, Duryodhana, after seeing the military force of the Pandavas, at once went to the commander in chief, Dronacarya, to inform him of the real position. Although Duryodhana is mentioned as the king, he still had to go to the commander on account of the seriousness of the situation. He was therefore quite fit to be a politician. But Duryodhana's diplomatic veneer could not disguise the fear he felt when he saw the military arrangement of the Pandavas.
tasya sanjanayan harsham\nkuru-vriddhah pitamahah\nsimha-nadam vinadyoccaih\nsankham dadhmau pratapavan\n\nSYNONYMS\n\ntasya -- his; sanjanayan -- increasing; harsham -- cheerfulness; kuru-vriddhah -- the grandsire of the Kuru dynasty (Bhishma); pitamahah -- the grandfather; simha-nadam -- roaring sound, like that of a lion; vinadya -- vibrating; uccaih -- very loudly; sankham -- conchshell; dadhmau -- blew; pratapa-van -- the valiant.\n\nTRANSLATION\n\nThen Bhishma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.\n\nPURPORT\n\nThe grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krishna was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.
dhritarashtra uvaca\ndharma-kshetre kuru-kshetre\nsamaveta yuyutsavah\nmamakah pandavas caiva\nkim akurvata sanjaya\n\nSYNONYMS\n\ndhritarashtrah uvaca -- King Dhritarashtra said; dharma-kshetre -- in the place of pilgrimage; kuru-kshetre -- in the place named Kurukshetra; samavetah -- assembled; yuyutsavah -- desiring to fight; mamakah -- my party (sons); pandavah -- the sons of Pandu; ca -- and; eva -- certainly; kim -- what; akurvata -- did they do; sanjaya -- O Sanjaya.\n\nTRANSLATION\n\nDhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?\n\nPURPORT\n\nBhagavad-gita is the widely read theistic science summarized in the Gita-mahatmya (Glorification of the Gita). There it says that one should read Bhagavad-gita very scrutinizingly with the help of a person who is a devotee of Sri Krishna and try to understand it without personally motivated interpretations. The example of clear understanding is there in the Bhagavad-gita itself, in the way the teaching is understood by Arjuna, who heard the Gita directly from the Lord. If someone is fortunate enough to understand Bhagavad-gita in that line of disciplic succession, without motivated interpretation, then he surpasses all studies of Vedic wisdom, and all scriptures of the world. One will find in the Bhagavad-gita all that is contained in other scriptures, but the reader will also find things which are not to be found elsewhere. That is the specific standard of the Gita. It is the perfect theistic science because it is directly spoken by the Supreme Personality of Godhead, Lord Sri Krishna.\nThe topics discussed by Dhritarashtra and Sanjaya, as described in the Mahabharata, form the basic principle for this great philosophy. It is understood that this philosophy evolved on the Battlefield of Kurukshetra, which is a sacred place of pilgrimage from the immemorial time of the Vedic age. It was spoken by the Lord when He was present personally on this planet for the guidance of mankind.\nThe word dharma-kshetra (a place where religious rituals are performed) is significant because, on the Battlefield of Kurukshetra, the Supreme Personality of Godhead was present on the side of Arjuna. Dhritarashtra, the father of the Kurus, was highly doubtful about the possibility of his sons' ultimate victory. In his doubt, he inquired from his secretary Sanjaya, "What did they do?" He was confident that both his sons and the sons of his younger brother Pandu were assembled in that Field of Kurukshetra for a determined engagement of the war. Still, his inquiry is significant. He did not want a compromise between the cousins and brothers, and he wanted to be sure of the fate of his sons on the battlefield. Because the battle was arranged to be fought at Kurukshetra, which is mentioned elsewhere in the Vedas as a place of worship -- even for the denizens of heaven -- Dhritarashtra became very fearful about the influence of the holy place on the outcome of the battle. He knew very well that this would influence Arjuna and the sons of Pandu favorably, because by nature they were all virtuous. Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to envision the Battlefield of Kurukshetra even while he was in the room of Dhritarashtra. And so, Dhritarashtra asked him about the situation on the battlefield.\nBoth the Pandavas and the sons of Dhritarashtra belong to the same family, but Dhritarashtra's mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pandu from the family heritage. One can thus understand the specific position of Dhritarashtra in his relationship with his nephews, the sons of Pandu. As in the paddy field the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious field of Kurukshetra, where the father of religion, Sri Krishna, was present, the unwanted plants like Dhritarashtra's son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhishthira, would be established by the Lord. This is the significance of the words dharma-kshetre and kuru-kshetre, apart from their historical and Vedic importance.
pasyaitam pandu-putranam\nacarya mahatim camum\nvyudham drupada-putrena\ntava sishyena dhimata\n\nSYNONYMS\n\npasya -- behold; etam -- this; pandu-putranam -- of the sons of Pandu; acarya -- O teacher; mahatim -- great; camum -- military force; vyudham -- arranged; drupada-putrena -- by the son of Drupada; tava -- your; sishyena -- disciple; dhi-mata -- very intelligent.\n\nTRANSLATION\n\nO my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada.\n\nPURPORT\n\nDuryodhana, a great diplomat, wanted to point out the defects of Dronacarya, the great brahmana commander in chief. Dronacarya had some political quarrel with King Drupada, the father of Draupadi, who was Arjuna's wife. As a result of this quarrel, Drupada performed a great sacrifice, by which he received the benediction of having a son who would be able to kill Dronacarya. Dronacarya knew this perfectly well, and yet as a liberal brahmana he did not hesitate to impart all his military secrets when the son of Drupada, Dhrishtadyumna, was entrusted to him for military education. Now, on the Battlefield of Kurukshetra, Dhrishtadyumna took the side of the Pandavas, and it was he who arranged for their military phalanx, after having learned the art from Dronacarya. Duryodhana pointed out this mistake of Dronacarya's so that he might be alert and uncompromising in the fighting. By this he wanted to point out also that he should not be similarly lenient in battle against the Pandavas, who were also Dronacarya's affectionate students. Arjuna, especially, was his most affectionate and brilliant student. Duryodhana also warned that such leniency in the fight would lead to defeat.
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anantavijayam raja\nkunti-putro yudhishthirah\nnakulah sahadevas ca\nsughosha-manipushpakau\n\nkasyas ca parameshv-asah\nsikhandi ca maha-rathah\ndhrishtadyumno viratas ca\nsatyakis caparajitah\n\ndrupado draupadeyas ca\nsarvasah prithivi-pate\nsaubhadras ca maha-bahuh\nsankhan dadhmuh prithak prithak\n\nSYNONYMS\n\nananta-vijayam -- the conch named Ananta-vijaya; raja -- the king; kunti-putrah -- the son of Kunti; yudhishthirah -- Yudhishthira; nakulah -- Nakula; sahadevah -- Sahadeva; ca -- and; sughosha-manipushpakau -- the conches named Sughosha and Manipushpaka; kasyah -- the King of Kasi (Varanasi); ca -- and; parama-ishu-asah -- the great archer; sikhandi -- Sikhandi; ca -- also; maha-rathah -- one who can fight alone against thousands; dhrishtadyumnah -- Dhrishtadyumna (the son of King Drupada); viratah -- Virata (the prince who gave shelter to the Pandavas while they were in disguise); ca -- also; satyakih -- Satyaki (the same as Yuyudhana, the charioteer of Lord Krishna); ca -- and; aparajitah -- who had never been vanquished; drupadah -- Drupada, the King of Pancala; draupadeyah -- the sons of Draupadi; ca -- also; sarvasah -- all; prithivi-pate -- O King; saubhadrah -- Abhimanyu, the son of Subhadra; ca -- also; maha-bahuh -- mighty-armed; sankhan -- conchshells; dadhmuh -- blew; prithak prithak -- each separately.\n\nTRANSLATION\n\nKing Yudhishthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosha and Manipushpaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrishtadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells.\n\nPURPORT\n\nSanjaya informed King Dhritarashtra very tactfully that his unwise policy of deceiving the sons of Pandu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhishma, down to the grandsons like Abhimanyu and others -- including kings from many states of the world -- all were present there, and all were doomed. The whole catastrophe was due to King Dhritarashtra, because he encouraged the policy followed by his sons.
tatah svetair hayair yukte\nmahati syandane sthitau\nmadhavah pandavas caiva\ndivyau sankhau pradadhmatuh\n\nSYNONYMS\n\ntatah -- thereafter; svetaih -- with white; hayaih -- horses; yukte -- being yoked; mahati -- in a great; syandane -- chariot; sthitau -- situated; madhavah -- Krishna (the husband of the goddess of fortune); pandavah -- Arjuna (the son of Pandu); ca -- also; eva -- certainly; divyau -- transcendental; sankhau -- conchshells; pradadhmatuh -- sounded.\n\nTRANSLATION\n\nOn the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.\n\nPURPORT\n\nIn contrast with the conchshell blown by Bhishmadeva, the conchshells in the hands of Krishna and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Krishna was on the side of the Pandavas. Jayas tu pandu-putranam yesham pakshe janardanah. Victory is always with persons like the sons of Pandu because Lord Krishna is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Vishnu, or Lord Krishna. Besides that, the chariot on which both the friends were seated had been donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds.
pancajanyam hrishikeso\ndevadattam dhananjayah\npaundram dadhmau maha-sankham\nbhima-karma vrikodarah\n\nSYNONYMS\n\npancajanyam -- the conchshell named Pancajanya; hrishika-isah -- Hrishikesa (Krishna, the Lord who directs the senses of the devotees); devadattam -- the conchshell named Devadatta; dhanam-jayah -- Dhananjaya (Arjuna, the winner of wealth); paundram -- the conch named Paundra; dadhmau -- blew; maha-sankham -- the terrific conchshell; bhima-karma -- one who performs herculean tasks; vrika-udarah -- the voracious eater (Bhima).\n\nTRANSLATION\n\nLord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra.\n\nPURPORT\n\nLord Krishna is referred to as Hrishikesa in this verse because He is the owner of all senses. The living entities are part and parcel of Him, and therefore the senses of the living entities are also part and parcel of His senses. The impersonalists cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as senseless, or impersonal. The Lord, situated in the hearts of all living entities, directs their senses. But He directs in terms of the surrender of the living entity, and in the case of a pure devotee He directly controls the senses. Here on the Battlefield of Kurukshetra the Lord directly controls the transcendental senses of Arjuna, and thus His particular name of Hrishikesa. The Lord has different names according to His different activities. For example, His name is Madhusudana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses; His name is Vasudeva because He appeared as the son of Vasudeva; His name is Devaki-nandana because He accepted Devaki as His mother; His name is Yasoda-nandana because He awarded His childhood pastimes to Yasoda at Vrindavana; His name is Partha-sarathi because He worked as charioteer of His friend Arjuna. Similarly, His name is Hrishikesa because He gave direction to Arjuna on the Battlefield of Kurukshetra.\n\nArjuna is referred to as Dhananjaya in this verse because he helped his elder brother in fetching wealth when it was required by the king to make expenditures for different sacrifices. Similarly, Bhima is known as Vrikodara because he could eat as voraciously as he could perform herculean tasks, such as killing the demon Hidimba. So the particular types of conchshell blown by the different personalities on the side of the Pandavas, beginning with the Lord's, were all very encouraging to the fighting soldiers. On the other side there were no such credits, nor the presence of Lord Krishna, the supreme director, nor that of the goddess of fortune. So they were predestined to lose the battle -- and that was the message announced by the sounds of the conchshells.
bhishma-drona-pramukhatah\nsarvesham ca mahi-kshitam\nuvaca partha pasyaitan\nsamavetan kurun iti\n\nSYNONYMS\n\nbhishma -- Grandfather Bhishma; drona -- the teacher Drona; pramukhatah -- in front of; sarvesham -- all; ca -- also; mahi-kshitam -- chiefs of the world; uvaca -- said; partha -- O son of Pritha; pasya -- just behold; etan -- all of them; samavetan -- assembled; kurun -- the members of the Kuru dynasty; iti -- thus.\n\nTRANSLATION\n\nIn the presence of Bhishma, Drona and all the other chieftains of the world, the Lord said, Just behold, Partha, all the Kurus assembled here.\n\nPURPORT\n\nAs the Supersoul of all living entities, Lord Krishna could understand what was going on in the mind of Arjuna. The use of the word Hrishikesa in this connection indicates that He knew everything. And the word Partha, or the son of Kunti, or Pritha, is also similarly significant in reference to Arjuna. As a friend, He wanted to inform Arjuna that because Arjuna was the son of Pritha, the sister of His own father Vasudeva, He had agreed to be the charioteer of Arjuna. Now what did Krishna mean when He told Arjuna to "behold the Kurus"? Did Arjuna want to stop there and not fight? Krishna never expected such things from the son of His aunt Pritha. The mind of Arjuna was thus predicted by the Lord in friendly joking.
yotsyamanan avekshe 'ham\nya ete 'tra samagatah\ndhartarashtrasya durbuddher\nyuddhe priya-cikirshavah\n\nSYNONYMS\n\nyotsyamanan -- those who will be fighting; avekshe -- let me see; aham -- I; ye -- who; ete -- those; atra -- here; samagatah -- assembled; dhartarashtrasya -- for the son of Dhritarashtra; durbuddheh -- evil-minded; yuddhe -- in the fight; priya -- well; cikirshavah -- wishing.\n\nTRANSLATION\n\nLet me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra.\n\nPURPORT\n\nIt was an open secret that Duryodhana wanted to usurp the kingdom of the Pandavas by evil plans, in collaboration with his father, Dhritarashtra. Therefore, all persons who had joined the side of Duryodhana must have been birds of the same feather. Arjuna wanted to see them on the battlefield before the fight was begun, just to learn who they were, but he had no intention of proposing peace negotiations with them. It was also a fact that he wanted to see them to make an estimate of the strength which he had to face, although he was quite confident of victory because Krishna was sitting by his side.
sanjaya uvaca\nevam ukto hrishikeso\ngudakesena bharata\nsenayor ubhayor madhye\nsthapayitva rathottamam\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktah -- addressed; hrishikesah -- Lord Krishna; gudakesena -- by Arjuna; bharata -- O descendant of Bharata; senayoh -- of the armies; ubhayoh -- both; madhye -- in the midst; sthapayitva -- placing; ratha-uttamam -- the finest chariot.\n\nTRANSLATION\n\nSanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties.\n\nPURPORT\n\nIn this verse Arjuna is referred to as Gudakesa. Gudaka means sleep, and one who conquers sleep is called gudakesa. Sleep also means ignorance. So Arjuna conquered both sleep and ignorance because of his friendship with Krishna. As a great devotee of Krishna, he could not forget Krishna even for a moment, because that is the nature of a devotee. Either in waking or in sleep, a devotee of the Lord can never be free from thinking of Krishna's name, form, qualities and pastimes. Thus a devotee of Krishna can conquer both sleep and ignorance simply by thinking of Krishna constantly. This is called Krishna consciousness, or samadhi. As Hrishikesa, or the director of the senses and mind of every living entity, Krishna could understand Arjuna's purpose in placing the chariot in the midst of the armies. Thus He did so, and spoke as follows.
arjuna uvaca\nsenayor ubhayor madhye\nratham sthapaya me 'cyuta\nyavad etan nirikshe 'ham\nyoddhu-kaman avasthitan\nkair maya saha yoddhavyam\nasmin rana-samudyame\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; senayoh -- of the armies; ubhayoh -- both; madhye -- between; ratham -- the chariot; sthapaya -- please keep; me -- my; acyuta -- O infallible one; yavat -- as long as; etan -- all these; nirikshe -- may look upon; aham -- I; yoddhu-kaman -- desiring to fight; avasthitan -- arrayed on the battlefield; kaih -- with whom; maya -- by me; saha -- together; yoddhavyam -- have to fight; asmin -- in this; rana -- strife; samudyame -- in the attempt.\n\nTRANSLATION\n\nArjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.\n\nPURPORT\n\nAlthough Lord Krishna is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hrishikesa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous position of ordering Him than He does in being the giver of orders. Since He is master, everyone is under His orders, and no one is above Him to order Him. But when He finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.\n\nAs a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war.
sa ghosho dhartarashtranam\nhridayani vyadarayat\nnabhas ca prithivim caiva\ntumulo 'bhyanunadayan\n\nSYNONYMS\n\nsah -- that; ghoshah -- vibration; dhartarashtranam -- of the sons of Dhritarashtra; hridayani -- hearts; vyadarayat -- shattered; nabhah -- the sky; ca -- also; prithivim -- the surface of the earth; ca -- also; eva -- certainly; tumulah -- uproarious; abhyanunadayan -- resounding.\n\nTRANSLATION\n\nThe blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhritarashtra.\n\nPURPORT\n\nWhen Bhishma and the others on the side of Duryodhana blew their respective conchshells, there was no heart-breaking on the part of the Pandavas. Such occurrences are not mentioned, but in this particular verse it is mentioned that the hearts of the sons of Dhritarashtra were shattered by the sounds vibrated by the Pandavas' party. This is due to the Pandavas and their confidence in Lord Krishna. One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.
atrapasyat sthitan parthah\npitrin atha pitamahan\nacaryan matulan bhratrin\nputran pautran sakhims tatha\nsvasuran suhridas caiva\nsenayor ubhayor api\n\nSYNONYMS\n\ntatra -- there; apasyat -- he could see; sthitan -- standing; parthah -- Arjuna; pitrin -- fathers; atha -- also; pitamahan -- grandfathers; acaryan -- teachers; matulan -- maternal uncles; bhratrin -- brothers; putran -- sons; pautran -- grandsons; sakhin -- friends; tatha -- too; svasuran -- fathers-in-law; suhridah -- well-wishers; ca -- also; eva -- certainly; senayoh -- of the armies; ubhayoh -- of both parties; api -- including.\n\nTRANSLATION\n\nThere Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.\n\nPURPORT\n\nOn the battlefield Arjuna could see all kinds of relatives. He could see persons like Bhurisrava, who were his father's contemporaries, grandfathers Bhishma and Somadatta, teachers like Dronacarya and Kripacarya, maternal uncles like Salya and Sakuni, brothers like Duryodhana, sons like Lakshmana, friends like Asvatthama, well-wishers like Kritavarma, etc. He could see also the armies which contained many of his friends.
tan samikshya sa kaunteyah\nsarvan bandhun avasthitan\nkripaya parayavishto\nvishidann idam abravit\n\nSYNONYMS\n\ntan -- all of them; samikshya -- after seeing; sah -- he; kaunteyah -- the son of Kunti; sarvan -- all kinds of; bandhun -- relatives; avasthitan -- situated; kripaya -- by compassion; paraya -- of a high grade; avishtah -- overwhelmed; vishidan -- while lamenting; idam -- thus; abravit -- spoke.\n\nTRANSLATION\n\nWhen the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.
arjuna uvaca\ndrishtvemam sva-janam krishna\nyuyutsum samupasthitam\nsidanti mama gatrani\nmukham ca parisushyati\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; drishtva -- after seeing; imam -- all these; sva-janam -- kinsmen; krishna -- O Krishna; yuyutsum -- all in a fighting spirit; samupasthitam -- present; sidanti -- are quivering; mama -- my; gatrani -- limbs of the body; mukham -- mouth; ca -- also; parisushyati -- is drying up.\n\nTRANSLATION\n\nArjuna said: My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.\n\nPURPORT\n\nAny man who has genuine devotion to the Lord has all the good qualities which are found in godly persons or in the demigods, whereas the nondevotee, however advanced he may be in material qualifications by education and culture, lacks in godly qualities. As such, Arjuna, just after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion for them who had so decided to fight amongst themselves. As far as his soldiers were concerned, he was sympathetic from the beginning, but he felt compassion even for the soldiers of the opposite party, foreseeing their imminent death. And while he was so thinking, the limbs of his body began to quiver, and his mouth became dry. He was more or less astonished to see their fighting spirit. Practically the whole community, all blood relatives of Arjuna, had come to fight with him. This overwhelmed a kind devotee like Arjuna. Although it is not mentioned here, still one can easily imagine that not only were Arjuna's bodily limbs quivering and his mouth drying up, but he was also crying out of compassion. Such symptoms in Arjuna were not due to weakness but to his softheartedness, a characteristic of a pure devotee of the Lord. It is said therefore:\n\nyasyasti bhaktir bhagavaty akincana\nsarvair gunais tatra samasate surah\nharav abhaktasya kuto mahad-guna\nmano-rathenasati dhavato bahih\n\n"One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (Bhag. 5.18.12)
vyamisreneva vakyena\nbuddhim mohayasiva me\ntad ekam vada niscitya\nyena sreyo 'ham apnuyam\n\nSYNONYMS\n\nvyamisrena -- by equivocal; iva -- certainly; vakyena -- words; buddhim -- intelligence; mohayasi -- You are bewildering; iva -- certainly; me -- my; tat -- therefore; ekam -- only one; vada -- please tell; niscitya -- ascertaining; yena -- by which; sreyah -- real benefit; aham -- I; apnuyam -- may have.\n\nTRANSLATION\n\nMy intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.\n\nPURPORT\n\nIn the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-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 Krishna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krishna consciousness -- either by inertia or by active service. In other words, by his questions he is clearing the path of Krishna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.
na ca saknomy avasthatum\nbhramativa ca me manah\nnimittani ca pasyami\nviparitani kesava\n\nSYNONYMS\n\nna -- nor; ca -- also; saknomi -- am I able; avasthatum -- to stay; bhramati -- forgetting; iva -- as; ca -- and; me -- my; manah -- mind; nimittani -- causes; ca -- also; pasyami -- I see; viparitani -- just the opposite; kesava -- O killer of the demon Kesi (Krishna).\n\nTRANSLATION\n\nI am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Kesi demon.\n\nPURPORT\n\nDue to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayam dvitiyabhinivesatah syat (Bhag. 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield -- he would not be happy even by gaining victory over the foe. The words nimittani viparitani are significant. When a man sees only frustration in his expectations, he thinks, "Why am I here?" Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is showing ignorance of his real self-interest by Krishna's will. One's real self-interest lies in Vishnu, or Krishna. The conditioned soul forgets this, and therefore suffers material pains. Arjuna thought that his victory in the battle would only be a cause of lamentation for him.
na ca sreyo 'nupasyami\nhatva sva-janam ahave\nna kankshe vijayam krishna\nna ca rajyam sukhani ca\n\nSYNONYMS\n\nna -- nor; ca -- also; sreyah -- good; anupasyami -- do I foresee; hatva -- by killing; sva-janam -- own kinsmen; ahave -- in the fight; na -- nor; kankshe -- do I desire; vijayam -- victory; krishna -- O Krishna; na -- nor; ca -- also; rajyam -- kingdom; sukhani -- happiness thereof; ca -- also.\n\nTRANSLATION\n\nI do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness.\n\nPURPORT\n\nWithout knowing that one's self-interest is in Vishnu (or Krishna), conditioned souls are attracted by bodily relationships, hoping to be happy in such situations. In such a blind conception of life, they forget even the causes of material happiness. Arjuna appears to have even forgotten the moral codes for a kshatriya. It is said that two kinds of men, namely the kshatriya who dies directly in front of the battlefield under Krishna's personal orders and the person in the renounced order of life who is absolutely devoted to spiritual culture, are eligible to enter into the sun globe, which is so powerful and dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight, just as a person who does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life in frustration. But as a kshatriya, he requires a kingdom for his subsistence, because the kshatriyas cannot engage themselves in any other occupation. But Arjuna has no kingdom. Arjuna's sole opportunity for gaining a kingdom lies in fighting with his cousins and brothers and reclaiming the kingdom inherited from his father, which he does not like to do. Therefore he considers himself fit to go to the forest to live a secluded life of frustration.
kim no rajyena govinda\nkim bhogair jivitena va\nyesham arthe kankshitam no\nrajyam bhogah sukhani ca\n\nta ime 'vasthita yuddhe\npranams tyaktva dhanani ca\nacaryah pitarah putras\ntathaiva ca pitamahah\n\nmatulah svasurah pautrah\nsyalah sambandhinas tatha\netan na hantum icchami\nghnato 'pi madhusudana\n\napi trailokya-rajyasya\nhetoh kim nu mahi-krite\nnihatya dhartarashtran nah\nka pritih syaj janardana\n\nSYNONYMS\n\nkim -- what use; nah -- to us; rajyena -- is the kingdom; govinda -- O Krishna; kim -- what; bhogaih -- enjoyment; jivitena -- living; va -- either; yesham -- of whom; arthe -- for the sake; kankshitam -- is desired; nah -- by us; rajyam -- kingdom; bhogah -- material enjoyment; sukhani -- all happiness; ca -- also; te -- all of them; ime -- these; avasthitah -- situated; yuddhe -- on this battlefield; pranan -- lives; tyaktva -- giving up; dhanani -- riches; ca -- also; acaryah -- teachers; pitarah -- fathers; putrah -- sons; tatha -- as well as; eva -- certainly; ca -- also; pitamahah -- grandfathers; matulah -- maternal uncles; svasurah -- fathers-in-law; pautrah -- grandsons; syalah -- brothers-in-law; sambandhinah -- relatives; tatha -- as well as; etan -- all these; na -- never; hantum -- to kill; icchami -- do I wish; ghnatah -- being killed; api -- even; madhusudana -- O killer of the demon Madhu (Krishna); api -- even if; trai-lokya -- of the three worlds; rajyasya -- for the kingdom; hetoh -- in exchange; kim nu -- what to speak of; mahi-krite -- for the sake of the earth; nihatya -- by killing; dhartarashtran -- the sons of Dhritarashtra; nah -- our; ka -- what; pritih -- pleasure; syat -- will there be; janardana -- O maintainer of all living entities.\n\nTRANSLATION\n\nO Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhritarashtra?\n\nPURPORT\n\nArjuna has addressed Lord Krishna as Govinda because Krishna is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates that Krishna should understand what will satisfy Arjuna's senses. But Govinda is not meant for satisfying our senses. If we try to satisfy the senses of Govinda, however, then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way -- namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one's own senses -- then by the grace of Govinda all desires of the living entity are satisfied. Arjuna's deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life, however, is different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Krishna kill them personally. At this point he did not know that Krishna had already killed them before their coming into the battlefield and that he was only to become an instrument for Krishna. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord's plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them.
apam evasrayed asman\nhatvaitan atatayinah\ntasman narha vayam hantum\ndhartarashtran sa-bandhavan\nsva-janam hi katham hatva\nsukhinah syama madhava\n\nSYNONYMS\n\npapam -- vices; eva -- certainly; asrayet -- must come upon; asman -- us; hatva -- by killing; etan -- all these; atatayinah -- aggressors; tasmat -- therefore; na -- never; arhah -- deserving; vayam -- we; hantum -- to kill; dhartarashtran -- the sons of Dhritarashtra; sa-bandhavan -- along with friends; sva-janam -- kinsmen; hi -- certainly; katham -- how; hatva -- by killing; sukhinah -- happy; syama -- will we become; madhava -- O Krishna, husband of the goddess of fortune.\n\nTRANSLATION\n\nSin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhritarashtra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?\n\nPURPORT\n\nAccording to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another's land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not for a kshatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rama was so saintly that people even now are anxious to live in the kingdom of Lord Rama (rama-rajya), but Lord Rama never showed any cowardice. Ravana was an aggressor against Rama because Ravana kidnapped Rama's wife, Sita, but Lord Rama gave him sufficient lessons, unparalleled in the history of the world. In Arjuna's case, however, one should consider the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Besides that, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of religion and saintly behavior. He did not, therefore, consider such killing profitable simply for the matter of temporary bodily happiness. After all, kingdoms and pleasures derived therefrom are not permanent, so why should he risk his life and eternal salvation by killing his own kinsmen? Arjuna's addressing of Krishna as "Madhava," or the husband of the goddess of fortune, is also significant in this connection. He wanted to point out to Krishna that, as husband of the goddess of fortune, He should not induce Arjuna to take up a matter which would ultimately bring about misfortune. Krishna, however, never brings misfortune to anyone, to say nothing of His devotees.
yady apy ete na pasyanti\nlobhopahata-cetasah\nkula-kshaya-kritam dosham\nmitra-drohe ca patakam\n\nkatham na jneyam asmabhih\npapad asman nivartitum\nkula-kshaya-kritam dosham\nprapasyadbhir janardana\n\nSYNONYMS\n\nyadi -- if; api -- even; ete -- they; na -- do not; pasyanti -- see; lobha -- by greed; upahata -- overpowered; cetasah -- their hearts; kula-kshaya -- in killing the family; kritam -- done; dosham -- fault; mitra-drohe -- in quarreling with friends; ca -- also; patakam -- sinful reactions; katham -- why; na -- should not; jneyam -- be known; asmabhih -- by us; papat -- from sins; asmat -- these; nivartitum -- to cease; kula-kshaya -- in the destruction of a dynasty; kritam -- done; dosham -- crime; prapasyadbhih -- by those who can see; janardana -- O Krishna.\n\nTRANSLATION\n\nO Janardana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?\n\nPURPORT\n\nA kshatriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.
kula-kshaye pranasyanti\nkula-dharmah sanatanah\ndharme nashte kulam kritsnam\nadharmo 'bhibhavaty uta\n\nSYNONYMS\n\nkula-kshaye -- in destroying the family; pranasyanti -- become vanquished; kula-dharmah -- the family traditions; sanatanah -- eternal; dharme -- religion; nashte -- being destroyed; kulam -- family; kritsnam -- whole; adharmah -- irreligion; abhibhavati -- transforms; uta -- it is said.\n\nTRANSLATION\n\nWith the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.\n\nPURPORT\n\nIn the system of the varnasrama institution there are many principles of religious traditions to help members of the family grow properly and attain spiritual values. The elder members are responsible for such purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain.
adharmabhibhavat krishna\npradushyanti kula-striyah\nstrishu dushtasu varshneya\njayate varna-sankarah\n\nSYNONYMS\n\nadharma -- irreligion; abhibhavat -- having become predominant; krishna -- O Krishna; pradushyanti -- become polluted; kula-striyah -- family ladies; strishu -- by the womanhood; dushtasu -- being so polluted; varshneya -- O descendant of Vrishni; jayate -- comes into being; varna-sankarah -- unwanted progeny.\n\nTRANSLATION\n\nWhen irreligion is prominent in the family, O Krishna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny.\n\nPURPORT\n\nGood population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varnasrama religion's principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection by the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery. According to Canakya Pandita, women are generally not very intelligent and therefore not trustworthy. So the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the varnasrama system. On the failure of such varnasrama-dharma, naturally the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence.
sankaro narakayaiva\nkula-ghnanam kulasya ca\npatanti pitaro hy esham\nlupta-pindodaka-kriyah\n\nSYNONYMS\n\nsankarah -- such unwanted children; narakaya -- make for hellish life; eva -- certainly; kula-ghnanam -- for those who are killers of the family; kulasya -- for the family; ca -- also; patanti -- fall down; pitarah -- forefathers; hi -- certainly; esham -- of them; lupta -- stopped; pinda -- of offerings of food; udaka -- and water; kriyah -- performances.\n\nTRANSLATION\n\nAn increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.\n\nPURPORT\n\nAccording to the rules and regulations of fruitive activities, there is a need to offer periodical food and water to the forefathers of the family. This offering is performed by worship of Vishnu, because eating the remnants of food offered to Vishnu can deliver one from all kinds of sinful actions. Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnants of prasadam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life. Such help rendered to forefathers is a family tradition, and those who are not in devotional life are required to perform such rituals. One who is engaged in the devotional life is not required to perform such actions. Simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery. It is stated in the Bhagavatam (11.5.41):\n\ndevarshi-bhutapta-nrinam pitrinam\nna kinkaro nayam rini ca rajan\nsarvatmana yah saranam saranyam\ngato mukundam parihritya kartam\n\n"Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers." Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead.
doshair etaih kula-ghnanam\nvarna-sankara-karakaih\nutsadyante jati-dharmah\nkula-dharmas ca sasvatah\n\nSYNONYMS\n\ndoshaih -- by such faults; etaih -- all these; kula-ghnanam -- of the destroyers of the family; varna-sankara -- of unwanted children; karakaih -- which are causes; utsadyante -- are devastated; jati-dharmah -- community projects; kula-dharmah -- family traditions; ca -- also; sasvatah -- eternal.\n\nTRANSLATION\n\nBy the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.\n\nPURPORT\n\nCommunity projects for the four orders of human society, combined with family welfare activities, as they are set forth by the institution of sanatana-dharma, or varnasrama-dharma, are designed to enable the human being to attain his ultimate salvation. Therefore, the breaking of the sanatana-dharma tradition by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life -- Vishnu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.
utsanna-kula-dharmanam\nmanushyanam janardana\nnarake niyatam vaso\nbhavatity anususruma\n\nSYNONYMS\n\nutsanna -- spoiled; kula-dharmanam -- of those who have the family traditions; manushyanam -- of such men; janardana -- O Krishna; narake -- in hell; niyatam -- always; vasah -- residence; bhavati -- it so becomes; iti -- thus; anususruma -- I have heard by disciplic succession.\n\nTRANSLATION\n\nO Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.\n\nPURPORT\n\nArjuna bases his argument not on his own personal experience, but on what he has heard from the authorities. That is the way of receiving real knowledge. One cannot reach the real point of factual knowledge without being helped by the right person who is already established in that knowledge. There is a system in the varnasrama institution by which before death one has to undergo the process of atonement for his sinful activities. One who is always engaged in sinful activities must utilize the process of atonement called the prayascitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.
aho bata mahat papam\nkartum vyavasita vayam\nyad rajya-sukha-lobhena\nhantum sva-janam udyatah\n\nSYNONYMS\n\naho -- alas; bata -- how strange it is; mahat -- great; papam -- sins; kartum -- to perform; vyavasitah -- have decided; vayam -- we; yat -- because; rajya-sukha-lobhena -- driven by greed for royal happiness; hantum -- to kill; sva-janam -- kinsmen; udyatah -- trying.\n\nTRANSLATION\n\nAlas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.\n\nPURPORT\n\nDriven by selfish motives, one may be inclined to such sinful acts as the killing of one's own brother, father or mother. There are many such instances in the history of the world. But Arjuna, being a saintly devotee of the Lord, is always conscious of moral principles and therefore takes care to avoid such activities.
yadi mam apratikaram\nasastram sastra-panayah\ndhartarashtra rane hanyus\ntan me kshemataram bhavet\n\nSYNONYMS\n\nyadi -- even if; mam -- me; apratikaram -- without being resistant; asastram -- without being fully equipped; sastra-panayah -- those with weapons in hand; dhartarashtrah -- the sons of Dhritarashtra; rane -- on the battlefield; hanyuh -- may kill; tat -- that; me -- for me; kshema-taram -- better; bhavet -- would be.\n\nTRANSLATION\n\nBetter for me if the sons of Dhritarashtra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.\n\nPURPORT\n\nIt is the custom -- according to kshatriya fighting principles -- that an unarmed and unwilling foe should not be attacked. Arjuna, however, decided that even if attacked by the enemy in such an awkward position, he would not fight. He did not consider how much the other party was bent upon fighting. All these symptoms are due to soft-heartedness resulting from his being a great devotee of the Lord.
sanjaya uvaca\nevam uktvarjunah sankhye\nrathopastha upavisat\nvisrijya sa-saram capam\nsoka-samvigna-manasah\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktva -- saying; arjunah -- Arjuna; sankhye -- in the battlefield; ratha -- of the chariot; upasthe -- on the seat; upavisat -- sat down again; visrijya -- putting aside; sa-saram -- along with arrows; capam -- the bow; soka -- by lamentation; samvigna -- distressed; manasah -- within the mind.\n\nTRANSLATION\n\nSanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.\n\nPURPORT\n\nWhile observing the situation of his enemy, Arjuna stood up on the chariot, but he was so afflicted with lamentation that he sat down again, setting aside his bow and arrows. Such a kind and soft-hearted person, in the devotional service of the Lord, is fit to receive self-knowledge.
vepathus ca sarire me\nroma-harshas ca jayate\ngandivam sramsate hastat\ntvak caiva paridahyate\n\nSYNONYMS\n\nvepathuh -- trembling of the body; ca -- also; sarire -- on the body; me -- my; roma-harshah -- standing of hair on end; ca -- also; jayate -- is taking place; gandivam -- the bow of Arjuna; sramsate -- is slipping; hastat -- from the hand; tvak -- skin; ca -- also; eva -- certainly; paridahyate -- is burning.\n\nTRANSLATION\n\nMy whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning.\n\nPURPORT\n\nThere are two kinds of trembling of the body, and two kinds of standings of the hair on end. Such phenomena occur either in great spiritual ecstasy or out of great fear under material conditions. There is no fear in transcendental realization. Arjuna's symptoms in this situation are out of material fear -- namely, loss of life. This is evident from other symptoms also; he became so impatient that his famous bow Gandiva was slipping from his hands, and, because his heart was burning within him, he was feeling a burning sensation of the skin. All these are due to a material conception of life.
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sanjaya uvaca\ntam tatha kripayavishtam\nasru-purnakulekshanam\nvishidantam idam vakyam\nuvaca madhusudanah\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; tam -- unto Arjuna; tatha -- thus; kripaya -- by compassion; avishtam -- overwhelmed; asru-purna-akula -- full of tears; ikshanam -- eyes; vishidantam -- lamenting; idam -- these; vakyam -- words; uvaca -- said; madhu-sudanah -- the killer of Madhu.\n\nTRANSLATION\n\nSanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.\n\nPURPORT\n\nMaterial compassion, lamentation and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization. The word "Madhusudana" is significant in this verse. Lord Krishna killed the demon Madhu, and now Arjuna wanted Krishna to kill the demon of misunderstanding that had overtaken him in the discharge of his duty. No one knows where compassion should be applied. Compassion for the dress of a drowning man is senseless. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress -- the gross material body. One who does not know this and laments for the outward dress is called a sudra, or one who laments unnecessarily. Arjuna was a kshatriya, and this conduct was not expected from him. Lord Krishna, however, can dissipate the lamentation of the ignorant man, and for this purpose the Bhagavad-gita was sung by Him. This chapter instructs us in self-realization by an analytical study of the material body and the spirit soul, as explained by the supreme authority, Lord Sri Krishna. This realization is possible when one works without attachment to fruitive results and is situated in the fixed conception of the real self.
sri-bhagavan uvaca\nkutas tva kasmalam idam\nvishame samupasthitam\nanarya-jushtam asvargyam\nakirti-karam arjuna\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; kutah -- wherefrom; tva -- unto you; kasmalam -- dirtiness; idam -- this lamentation; vishame -- in this hour of crisis; samupasthitam -- arrived; anarya -- persons who do not know the value of life; jushtam -- practiced by; asvargyam -- which does not lead to higher planets; akirti -- infamy; karam -- the cause of; arjuna -- O Arjuna.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.\n\nPURPORT\n\nKrishna and the Supreme Personality of Godhead are identical. Therefore Lord Krishna is referred to as Bhagavan throughout the Gita. Bhagavan is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; Paramatma, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavan, or the Supreme Personality of Godhead, Lord Krishna. In the Srimad-Bhagavatam (1.2.11) this conception of the Absolute Truth is explained thus:\n\nvadanti tat tattva-vidas\ntattvam yaj jnanam advayam\nbrahmeti paramatmeti\nbhagavan iti sabdyate\n\n"The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramatma, and Bhagavan."\n\nThese three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun's surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun's surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine -- its universal pervasiveness and the glaring effulgence of its impersonal nature -- may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramatma feature of the Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the bhaktas, or the transcendentalists who have realized the Bhagavan feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.\n\nThe Sanskrit word bhagavan is explained by the great authority Parasara Muni, the father of Vyasadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavan. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Krishna can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahma, Lord Siva, or Narayana, can possess opulences as fully as Krishna. Therefore it is concluded in the Brahma-samhita by Lord Brahma himself that Lord Krishna is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavan, known as Govinda, and He is the supreme cause of all causes:\n\nisvarah paramah krishnah\nsac-cid-ananda-vigrahah\nanadir adir govindah\nsarva-karana-karanam\n\n"There are many personalities possessing the qualities of Bhagavan, but Krishna is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes." (Brahma-samhita 5.1)\n\nIn the Bhagavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Krishna is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:\n\nete camsa-kalah pumsah\nkrishnas tu bhagavan svayam\nindrari-vyakulam lokam\nmridayanti yuge yuge\n\n"All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Krishna is the Supreme Personality of Godhead Himself." (Bhag. 1.3.28)\n\nTherefore, Krishna is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.\n\nIn the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore. Krishna expressed His surprise with the word kutah, "wherefrom." Such impurities were never expected from a person belonging to the civilized class of men known as Aryans. The word Aryan is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Vishnu, or Bhagavan, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Aryans. Although Arjuna was a kshatriya, he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Aryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Krishna did not approve of the so-called compassion of Arjuna for his kinsmen.
klaibyam ma sma gamah partha\nnaitat tvayy upapadyate\nkshudram hridaya-daurbalyam\ntyaktvottishtha parantapa\n\nSYNONYMS\n\nklaibyam -- impotence; ma sma -- do not; gamah -- take to; partha -- O son of Pritha; na -- never; etat -- this; tvayi -- unto you; upadyate -- is befitting; kshudram -- petty; hridaya -- of the heart; daurbalyam -- weakness; tyaktva -- giving up; uttishtha -- get up; param-tapa -- O chastiser of the enemies.\n\nTRANSLATION\n\nO son of Pritha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.\n\nPURPORT\n\nArjuna was addressed as the son of Pritha, who happened to be the sister of Krishna's father Vasudeva. Therefore Arjuna had a blood relationship with Krishna. If the son of a kshatriya declines to fight, he is a kshatriya in name only, and if the son of a brahmana acts impiously, he is a brahmana in name only. Such kshatriyas and brahmanas are unworthy sons of their fathers; therefore, Krishna did not want Arjuna to become an unworthy son of a kshatriya. Arjuna was the most intimate friend of Krishna, and Krishna was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle he would be committing an infamous act. Therefore Krishna said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhishma and his relatives, but Krishna considered that sort of magnanimity mere weakness of heart. Such false magnanimity was not approved by any authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of Krishna.
arjuna uvaca\nkatham bhishmam aham sankhye\ndronam ca madhusudana\nishubhih pratiyotsyami\npujarhav ari-sudana\n\nSYNONYMS\n\narjunah uvaca -- Arjuna said; katham -- how; bhishmam -- Bhishma; aham -- I; sankhye -- in the fight; dronam -- Drona; ca -- also; madhu-sudana -- O killer of Madhu; ishubhih -- with arrows; pratiyotsyami -- shall counterattack; puja-arhau -- those who are worshipable; ari-sudana -- O killer of the enemies.\n\nTRANSLATION\n\nArjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?\n\nPURPORT\n\nRespectable superiors like Bhishma the grandfather and Dronacarya 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 Krishna ever attack His own grandfather, Ugrasena, or His teacher, Sandipani Muni? These were some of the arguments offered by Arjuna to Krishna.
gurun ahatva hi mahanubhavan\nsreyo bhoktum bhaikshyam apiha loke\nhatvartha-kamams tu gurun ihaiva\nbhunjiya bhogan rudhira-pradigdhan\n\nSYNONYMS\n\ngurun -- the superiors; ahatva -- not killing; hi -- certainly; maha-anubhavan -- great souls; sreyah -- it is better; bhoktum -- to enjoy life; bhaikshyam -- by begging; api -- even; iha -- in this life; loke -- in this world; hatva -- killing; artha -- gain; kaman -- desiring; tu -- but; gurun -- superiors; iha -- in this world; eva -- certainly; bhunjiya -- one has to enjoy; bhogan -- enjoyable things; rudhira -- blood; pradigdhan -- tainted with.\n\nTRANSLATION\n\nIt would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.\n\nPURPORT\n\nAccording to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhishma and Drona 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.
na caitad vidmah kataran no gariyo\nyad va jayema yadi va no jayeyuh\nyan eva hatva na jijivishamas\nte 'vasthitah pramukhe dhartarashtrah\n\nSYNONYMS\n\nna -- nor; ca -- also; etat -- this; vidmah -- do we know; katarat -- which; nah -- for us; gariyah -- better; yat va -- whether; jayema -- we may conquer; yadi -- if; va -- or; nah -- us; jayeyuh -- they conquer; yan -- those who; eva -- certainly; hatva -- by killing; na -- never; jijivishamah -- we would want to live; te -- all of them; avasthitah -- are situated; pramukhe -- in the front; dhartarashtrah -- the sons of Dhritarashtra.\n\nTRANSLATION\n\nNor do we know which is better -- conquering them or being conquered by them. If we killed the sons of Dhritarashtra, we should not care to live. Yet they are now standing before us on the battlefield.\n\nPURPORT\n\nArjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the kshatriyas, 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 Dhritarashtra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them. All these considerations by Arjuna definitely proved that not only was he a great devotee of the Lord but 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 Sri Krishna (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes, over and above his enormous attributes in his material relationships.
karpanya-doshopahata-svabhavah\npricchami tvam dharma-sammudha-cetah\nyac chreyah syan niscitam bruhi tan me\nsishyas te 'ham sadhi mam tvam prapannam\n\nSYNONYMS\n\nkarpanya -- of miserliness; dosha -- by the weakness; upahata -- being afflicted; sva-bhavah -- characteristics; pricchami -- I am asking; tvam -- unto You; dharma -- religion; sammudha -- bewildered; cetah -- in heart; yat -- what; sreyah -- all-good; syat -- may be; niscitam -- confidently; bruhi -- tell; tat -- that; me -- unto me; sishyah -- disciple; te -- Your; aham -- I am; sadhi -- just instruct; mam -- me; tvam -- unto You; prapannam -- surrendered.\n\nTRANSLATION\n\nNow I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.\n\nPURPORT\n\nBy 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. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life, which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such' that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.\n\nWho is the man in material perplexities? It is he who does not understand the problems of life. In the Brihad-aranyaka Upanishad (3.8.10) the perplexed man is described as follows: yo va etad aksharam gargy aviditvasman lokat praiti sa kripanah. "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." This human form of life is a most valuable asset for the living entity who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the brahmana, or he who is intelligent enough to utilize this body to solve all the problems of life. Ya etad aksharam gargi viditvasmat lokat praiti sa brahmanah.\n\nThe kripanas, 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." The kripana thinks that he is able to protect his family members from death; or the kripana thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals, who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of 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 Krishna, the supreme spiritual master, to make a definite solution. He offers himself to Krishna as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Krishna is therefore the original spiritual master of the science of Bhagavad-gita, and Arjuna is the first disciple for understanding the Gita. How Arjuna understands the Bhagavad-gita is stated in the Gita itself. And yet foolish mundane scholars explain that one need not submit to Krishna as a person, but to "the unborn within Krishna." There is no difference between Krishna's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gita.
na hi prapasyami mamapanudyad\nyac chokam ucchoshanam indriyanam\navapya bhumav asapatnam riddham\nrajyam suranam api cadhipatyam\n\nSYNONYMS\n\nna -- do not; hi -- certainly; prapasyami -- I see; mama -- my; apanudyat -- can drive away; yat -- that which; sokam -- lamentation; ucchoshanam -- drying up; indriyanam -- of the senses; avapya -- achieving; bhumau -- on the earth; asapatnam -- without rival; riddham -- prosperous; rajyam -- kingdom; suranam -- of the demigods; api -- even; ca -- also; adhipatyam -- supremacy.\n\nTRANSLATION\n\nI can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.\n\nPURPORT\n\nAlthough 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 Krishna. He could understand that his so-called knowledge was useless in driving away his problems, which were drying up his whole existence; and it was impossible for him to solve such perplexities without the help of a spiritual master like Lord Krishna. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can be given only by a spiritual master like Krishna. Therefore, the conclusion is that a spiritual master who is one hundred percent Krishna 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 Krishna consciousness, regardless of his social position, is the real spiritual master.\n\nkiba vipra, kiba nyasi, sudra kene naya\nyei krishna-tattva-vetta, sei 'guru' haya\n\n"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 Krishna, he is the perfect and bona fide spiritual master." (Caitanya-caritamrita, Madhya 8.128) So without being a master in the science of Krishna consciousness, no one is a bona fide spiritual master. It is also said in Vedic literature:\n\nshat-karma-nipuno vipro\nmantra-tantra-visaradah\navaishnavo gurur na syad\nvaishnavah sva-paco guruh\n\n"A scholarly brahmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaishnava, or expert in the science of Krishna consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaishnava, or Krishna conscious." (Padma Purana)\n\nThe 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 can achieve real happiness only if they consult Krishna, or the Bhagavad-gita and Srimad-Bhagavatam -- which constitute the science of Krishna -- through the bona fide representative of Krishna, the man in Krishna consciousness.\n\nIf economic development and material comforts could drive away one's lamentations for family, social, national or international inebrieties, then Arjuna would not have said that even an unrivaled kingdom on earth or supremacy like that of the demigods in the heavenly planets would be unable to drive away his lamentations. He sought, therefore, refuge in Krishna 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 on the moon planet, can also be finished at one stroke. The Bhagavad-gita confirms this: kshine punye martya-lokam visanti. "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.\n\nTherefore, if we want to curb lamentation for good, then we have to take shelter of Krishna, as Arjuna is seeking to do. So Arjuna asked Krishna to solve his problem definitely, and that is the way of Krishna consciousness.
sanjaya uvaca\nevam uktva hrishikesam\ngudakesah parantapah\nna yotsya iti govindam\nuktva tushnim babhuva ha\n\nSYNONYMS\n\nsanjayah uvaca -- Sanjaya said; evam -- thus; uktva -- speaking; hrishikesam -- unto Krishna, the master of the senses; gudakesah -- Arjuna, the master of curbing ignorance; parantapah -- the chastiser of the enemies; na yotsye -- I shall not fight; iti -- thus; govindam -- unto Krishna, the giver of pleasure to the senses; uktva -- saying; tushnim -- silent; babhuva -- became; ha -- certainly.\n\nTRANSLATION\n\nSanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, "Govinda, I shall not fight," and fell silent.\n\nPURPORT\n\nDhritarashtra 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 Sanjaya disappointed him again in relating that Arjuna was competent to kill his enemies (parantapah). Although Arjuna was, for the time being, overwhelmed with false grief due to family affection, he surrendered unto Krishna, 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 Krishna consciousness, and would then surely fight. Thus Dhritarashtra's joy would be frustrated, since Arjuna would be enlightened by Krishna and would fight to the end.
tam uvaca hrishikesah\nprahasann iva bharata\nsenayor ubhayor madhye\nvishidantam idam vacah\n\nSYNONYMS\n\ntam -- unto him; uvaca -- said; hrishikesah -- the master of the senses, Krishna; prahasan -- smiling; iva -- like that; bharata -- O Dhritarashtra, descendant of Bharata; senayoh -- of the armies; ubhayoh -- of both parties; madhye -- between; vishidantam -- unto the lamenting one; idam -- the following; vacah -- words.\n\nTRANSLATION\n\nO descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.\n\nPURPORT\n\nThe talk was going on between intimate friends, namely the Hrishikesa and the Gudakesa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Krishna 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 agrees to be a friend, a son, or a lover for a devotee 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-gita are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.
sri-bhagavan uvaca\nasocyan anvasocas tvam\nprajna-vadams ca bhashase\ngatasun agatasums ca\nnanusocanti panditah\n\nSYNONYMS\n\nsri-bhagavan uvaca -- the Supreme Personality of Godhead said; asocyan -- not worthy of lamentation; anvasocah -- you are lamenting; tvam -- you; prajna-vadan -- learned talks; ca -- also; bhashase -- speaking; gata -- lost; asun -- life; agata -- not past; asun -- life; ca -- also; na -- never; anusocanti -- lament; panditah -- the learned.\n\nTRANSLATION\n\nThe Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.\n\nPURPORT\n\nThe Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, "You are talking like a learned man, but you do not know that one who is learned -- one who knows what is body and what is soul -- does not lament for any stage of the body, neither in the living nor in the dead condition." As explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And because he was lacking in that knowledge, he should not have posed himself as a very learned man. As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause for lamentation, regardless of the condition of the material body.
na tv evaham jatu nasam\nna tvam neme janadhipah\nna caiva na bhavishyamah\nsarve vayam atah param\n\nSYNONYMS\n\nna -- never; tu -- but; eva -- certainly; aham -- I; jatu -- at any time; na -- did not; asam -- exist; na -- not; tvam -- you; na -- not; ime -- all these; jana-adhipah -- kings; na -- never; ca -- also; eva -- certainly; na -- not; bhavishyamah -- shall exist; sarve vayam -- all of us; atah param -- hereafter.\n\nTRANSLATION\n\nNever was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.\n\nPURPORT\n\nIn the Vedas, in the Katha Upanishad as well as in the Svetasvatara Upanishad, it is said that the Supreme Personality of Godhead is the maintainer of innumerable living entities, in terms of their different situations according to individual work and reaction of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord can actually attain to perfect and eternal peace.\n\nnityo nityanam cetanas cetananam\neko bahunam yo vidadhati kaman\ntam atma-stham ye 'nupasyanti dhiras\ntesham santih sasvati netaresham\n\nThe same Vedic truth given to Arjuna is given to all persons in the world who pose themselves as very learned but factually have but a poor fund of knowledge. The Lord says clearly that He Himself, Arjuna and all the kings who are assembled on the battlefield are eternally individual beings and that the Lord is eternally the maintainer of the individual living entities both in their conditioned and in their liberated situations. The Supreme Personality of Godhead is the supreme individual person, and Arjuna, the Lord's eternal associate, and all the kings assembled there are individual eternal persons. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons. Their individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone.\n\nThe Mayavadi theory that after liberation the individual soul, separated by the covering of maya, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Krishna, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. Krishna clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the Upanishads, will continue eternally. This statement of Krishna's is authoritative because Krishna cannot be subject to illusion. If individuality were not a fact, then Krishna would not have stressed it so much -- even for the future. The Mayavadi may argue that the individuality spoken of by Krishna is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Krishna's individuality? Krishna affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Krishna has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gita has no value as authoritative scripture. A common man with all the four defects of human frailty is unable to teach that which is worth hearing. The Gita is above such literature. No mundane book compares with the Bhagavad-gita. When one accepts Krishna as an ordinary man, the Gita loses all importance. The Mayavadi argues that the plurality mentioned in this verse is conventional and that it refers to the body. But previous to this verse such a bodily conception is already condemned. After condemning the bodily conception of the living entities, how was it possible for Krishna to place a conventional proposition on the body again? Therefore, individuality is maintained on spiritual grounds and is thus confirmed by great acaryas like Sri Ramanuja and others. It is clearly mentioned in many places in the Gita that this spiritual individuality is understood by those who are devotees of the Lord. Those who are envious of Krishna as the Supreme Personality of Godhead have no bona fide access to the great literature. The nondevotee's approach to the teachings of the Gita is something like that of a bee licking on a bottle of honey. One cannot have a taste of honey unless one opens the bottle. Similarly, the mysticism of the Bhagavad-gita can be understood only by devotees, and no one else can taste it, as it is stated in the Fourth Chapter of the book. Nor can the Gita be touched by persons who envy the very existence of the Lord. Therefore, the Mayavadi explanation of the Gita is a most misleading presentation of the whole truth. Lord Caitanya has forbidden us to read commentations made by the Mayavadis and warns that one who takes to such an understanding of the Mayavadi phi