Gita, 18.46

[Guest guest]

Dandavats. Jaya Prabhupada!

 

<<<i think arjuna acted as a perfect kshatriya, but over and beyond that

he loved krishna, so he had all the transcendental qualities, but he did

not work as a brahmana, although he was more than a brahmana

in BG 18:46 Lord says anyone can become perfect remaining in his own work?

wd you care to comment >>>

 

As I indicated earlier, we can define these terms variously; or at

least we can define "brAhmaNa" spiritually as well as socially. I would

prefer to emphasize the former, because the latter is automatically more

prominent in society, due to the strong, material conditioning that

characterizes and permeates this world and activities within it. It seems

to me that Prabhupada liked to emphasize spiritual conceptions like this,

probably to revivify the spiritually stagnating effects of social usage.

The work one does is superfluous--provided one has met the most

essential qualification of developing transcendental consciousness; i.e.,

one must be truly gunatita. I'm sure Arjuna and those like him are all so

transcendental. But from a social viewpoint, they may not be acting as

brahmanas, just as Krishna Himself didn't; yet on the spiritual platform,

they are all in vasudeva-sattva--beyond the three modes, untouched by

them, and yet able to work in the capacity of ordinary, conditioned souls,

if Krishna so desires. Those who aren't truly gunatita can never do this.

An example is that a PhD. may teach an introductory level class, just as

an intermediate student might also do, though the PhD. is actually far

more qualified.

But if one hasn't reached the transcendental stage of gunatita

consciousness, the kind of work one does is most important, for it is

one's practical access to higher consciousness (cf. Bhagavatam, 11.17 &

11.18, especially 11.18.46-7), Brahman realization, or self-realization,

which forms the substrate of pure devotional service. Thus, acting

according to one's natural duty (or svadharma) is definitely personal

perfection. But the concept of dharma is both relative and absolute, both

temporal and eternal, at one and the same time, which makes it somewhat

confusing.

I find the final paragraph of Prabhupada's purport to Gita 18.46

is most profound, and I also suspect it is often overlooked. It is

imperative that one respect his or her *own* dharma as the best path to

perfection in devotional service (and it would often help if others

were enlightened enough to do so too). Without this attitude and

conviction, hardly anyone can remain enthusiastic or steadily engaged in

his/her svadharma, without which there can hardly be any perfection. It

isn't that everyone has to be a brahmana, for everyone *isn't*

brahminical, at least not yet. But everyone does have to realize what is

Brahman, ultimately; and while absorbed in worldly existence, one's own

svadharma is one's optimum, pragmatic path toward that goal.

Bhurijana Prabhu seems to like Prabhupada's final paragraph in

18.46 too, as he quotes it in his own commentary. Baladeva Vidyabhushana

Thakura warns against performing another's duty, for all duties contain

the faults natural to material existence, to one degree or another.

Instead, one should offer one's own duties in devotion, stressing those

which facilitate the development of knowledge. Citing many scriptural

references in his comments on this verse (viz., Gita, 18.46), Ramanuja

emphasizes the fact that everything comes from Krishna, implying what

Gita 4.13 explicitly confirms. So there is no reason to think any less

of the shudra, vaishya, or kshatriya dharmas, nor of those vaishnavas who

faithfully uphold them. They are all great souls, and Krishna helps each

one (Gita, 18.56). Whatever one's position, if s/he sincerely engages in

Krishna consciousness under the guidance of a bonafide guru, s/he will

advance as much as s/he desires toward ultimate perfection, by Divine

grace. No one has any bar whatsoever.

Still, my personal opinion is that Prabhupada especially wanted

his disciples to become fully qualified brahminically, and to act in that

social capacity as well, for such is the most effective mode of preaching.

This theme is common throughout his books.

I hope this helps somewhat. Hare Krishna.

Your humble servant,

 

MDd