Bhagavad-gita As It Is Ch. 2 Text 9-10-11-12

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Bhagavad-gita As It Is Ch. 2 Text 9-10-11-12

 

Dear Friends and Members,Please Accept my most Humble Obiesance!

Now we are begining ,to get to the Heart of The Gita,Where Arguna

Loses all composure, and Surrenders to His dear Friend, Krsna,Who Is

the Supreme Personality of Godhead,and the Supreme Guru!

He Says, After seeing His reletives on the Battlefield,Wanting to

Kill Him,"I can Find No means to drive away this grief, which is

drying up My Senses!I will not be able to destroy it,even if I win an

unrivalled Kindom on Earth,with Soverignty like the demigods in

heaven."

These Verses Are dedicated to Armand Prabhu,Who is making Great

Progress ,in understanding Krsna, to be God,and to my dear Friend and

Godbrother, Visnuanandana Dasa, who has aways gave me wonderful

support, in Preaching Krsna Consciousness,and has inspired Me, to

distribute, Srila Prabhupada's Original Bhagavad Gita as it

is ,Unchanged ,from the 1972-73 copy of Srila Prabhupada's

Translation of the Gita,Hare Krsna!

 

Contents of the Gita Summarized

 

 

Text 9

 

 

sanjaya uvaca

evam uktva hrsikesam

gudakeasah parantapah

na yotsya iti govindam

uktva tusnim babhuva ha

 

sanjayah uvaca— Sanjaya said; evam— thus; uktva— speaking; hrsikesam

unto Krsna the master of the senses; gudakesah—Arjuna, the master at

curbing ignorance; parantapah—the chastiser of the enemies; na yotsye—

I shall not fight; iti—thus; govindam—unto Krsna the giver of

pleasure; uktva—saying; tusnim—silent babhuva—became; ha—certainly.

 

TRANSLATION

 

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told

Krsna, "Govinda, I shall not fight," and fell silent.

 

PURPORT

 

Dhrtarastra 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 Krsna 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 he

enlightened with perfect knowledge of self-realization, or Krsna

consciousness, and would then surely fight. Thus Dhrtarastra's joy

would he frustrated, since Arjuna would be enlightened. by Krsna and

would fight to the end.

 

 

TEXT 10

 

tam uvaca hrsikesah

prahasann iva bharata

senayor ubhayor madhye

visidantam idam vacah

 

tam—unto him; uvaca—said; hrsikesah—the master of the senses,

prahasan—smiling; iva—like that; bharata—O Dhrtarastra, descendant of

Bharata; senayoh—of the armies; ubhayoh—of both parties; madhye—

between; visidantam—unto the lamenting one; idam—the following; vacah—

words.

 

TRANSLATION

 

0 descendant of Bharata, at that time Krsna, smiling, in the midst of

both the armies, spoke the following words to the grief-stricken

Arjuna.

 

PURPORT

 

The talk was going on between intimate friends, namely the Hrsikesa

and the Gudakesa. As friends, both of them were on the same level, but

one of them voluntarily became a student of the other. Krsna was

smiling because a friend had chosen to become a disciple. As Lord of

all, He is always in the superior position as the master of everyone,

and yet the Lord accepts one who wishes to be a friend, a son, a

lover or a devotee, or who wants Him in such a role. But when He was

accepted as the master, He at once assumed the role and talked with

the disciple like the master— with gravity, as it is required. It

appears that the talk between the master and the disciple was openly

exchanged in the presence of both armies so that all were benefitted.

So the talks of Bhagavad-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.

 

 

TEXT 11

 

sri bhagavan uvaca

asocyan anvasocas tvam

prajna-vadams ca bhasase

gatasun agatasums ca

nanusocanti panditah

 

sri bhagavan uvaca—the Supreme Personality of Godhead said; asocydn—

that which is not worthy of lamentation; anvasocah—you are lamenting;

tvam—you; prajana-vadan—learned talks; ca—also; bhasase—speaking;

gata— lost; asun—life; agata—not past; asun—life; ca—also; na—never;

anusocanti— lament; panditah—the learned.

 

TRANSLATION

 

The Blessed Lord 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 the dead.

 

PURPORT

 

The 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 it will be 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.

 

 

TEXT 12

 

na tv evaham jatu nasam

na tvam neme janadhipah

na caiva na bhavisyamah

sarve vayam atah param

 

na—never; tu—but; eva—certainly; aham— I; jatu— become; na—never;

asam—existed; na—it is not so; tvam—yourself; na—not; ime—all these;

janadhipah—kings; na—never; ca—also; eva—certainly; na—not like that;

bhavisyamah—shall exist; sarve—all of us; vayam—we; atah param—here­

after.

 

TRANSLATION

 

Never 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.

 

PURPORT

 

In the Vedas, in the Katha Upanisad as well as in the Svetasvatara

Upani­sad, 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.

 

nityo nityanam cetanas cetananam eko bahunam yo vidadhati kaman

tam atmastham ye'nupasyanti dhiras tesam santih sasvati netaresam.

(Katha 2.2.13)

 

The 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 as well as 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.

The 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 Krsna the supreme authority. Nor is the theory that we

only think of individuality in the conditioned state supported

herein. Krsna clearly says herein that in the future also the

individuality of the Lord and others, as it is confirmed in the

Upanisads, will continue eternally. This statement of Krsna is

authoritative because Krsna cannot be subject to illusion. If

individuality is not a fact, then Krsna would not have stressed it so

much

—even for the future. The Mayavadi may argue that the individuality

spoken of by Krsna is not spiritual, but material. Even accepting the

argument that the individuality is material, then how can one

distinguish Krsna's individuality? Krsna 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. Krsna 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 Krsna 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 Krsna 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 Krsna 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 bees 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

philosophy loses all power to understand the real mystery of the

Gita. If individuality refers to the empirical universe, then there

is no need of teaching by the Lord. The plurality of the individual

soul and of the Lord is an eternal fact, and it is confirmed by the

Vedas as above mentioned.

 

 

Please Look at my HERO Web Site,where you will get Access ,to Most,

of the Web sites ,Krsna has Allowed Me to Bring You All,who have Been

so Kind,and Pataint,with Me, starting The Gita from the Begining,so

it is easy to understand what Led up, to Krsna ,Speaking the Bhagavad-

Gita to Arguna,For all our wellfare!

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Thank you very Much for reading this,Your Servant

Jaya Kesava Dasa

 

JAI KRSNA