Bhagavad-gita 2.14 – 2.15 Seers discharge proper duty indifferent to happiness and distress

As per Vedic civilization, discharge of proper duty must follow prescribed rules and regulations of religious principles. Seers of truth who are best among men consistently discharge their duties properly. They rise to the platform of knowledge and become eligible to liberate themselves from the clutches of maya (illusion) and material bondage.

Such elevated persons learn to tolerate non-permanent appearances of happiness and distress during proper discharge of duty. They are not disturbed by the onslaughts of happiness and distress and remain steady in their determination to attain advanced stage of spiritual realization.

The nonpermanent appearance and disappearance of happiness and distress are like the appearance and disappearance of winter and summer seasons. They arise from sense perception and one must learn to tolerate them without being disturbed.

According to Vedic injunction, one has to take bath early in the morning even during cold winter. A woman does not hesitate to cook in the kitchen even during hot summer. Therefore, one has to execute his duty in spite of climatic inconveniences.

As per varnasrama principle, one has to fight as a ksatriya even if the enemy is some friend or relative. Arjuna was therefore advised by Lord Sri Krishna to discharge his duties without disturbance. Arjuna’s heritage from both his parent’s sides made him responsible to not avoid fighting.

One who is serious about making his life perfect adopts the sannyasa order in spite of difficulties that arise from severing family relationships and from giving up connections with wife and children. Lord Caitanya took sannyasa at the age of 24 leaving his dependent wife and old mother showing the example of how to be steady in the discharge of higher duties.

Bhagavad-gita 2.13 Lord Krishna explains that Soul transmigrates while body changes

dehino ‘smin yatha dehe … Lord continued explaining about the embodied soul. As the soul continually passes, in the body, from boyhood to youth to old age, the soul similarly passes into another body at death.

The body continuously changes between birth and old age while the spirit soul remains unchanged. There are six stages of changes in body - birth, child, youth, adult, old age, death. The individual soul however does not transform and finally changes the body at death and transmigrates to another body. Since soul is certain to obtain another body, there was no reason to lament on account of an individual’s death.

A dhira or sober person has perfect knowledge of the individual soul and is not deluded by the change of bodies. He knows that the soul is a fragmental portion of the Supreme and remains the same fragmental throughout his conditioned life. Once liberated, he continues to be fragmental and lives an eternal life in knowledge and bliss with the Supreme Personality of Godhead.

A dhira also knows that Supersoul or paramatma is present in each and every individual body along with the individual soul. The Supersoul is different from the individual living entity. When the sky is reflected in water, the reflections represent the sun or the moon and the stars as well. The stars can be compared to the living entities and the sun or moon to the Supreme Lord.

The individual fragmental spirit soul is represented by Arjuna and the Supreme Soul is the Supreme Personality of Godhead Sri Krishna.

Bhagavad-gita 2.12 Lord Krishna states that Soul remains Eternal for every Individual

Lord Sri Krishna said – Never was there a time when I did not exist, nor Arjuna, nor all the kings in the battlefield; nor in the future shall any of us cease to be.

The Lord clearly stated that He Himself, His associate Arjuna and all the kings who were assembled on the battlefield were eternally individual beings. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons in future. Hence there was no cause for lamentation for anyone.

As confirmed by the Vedas, the Lord is eternally the maintainer of every individual living entities both in their conditioned as well as in their liberated situations. Hence this principle is applicable for every individual. Lord Krishna as the Supreme authority does not support the theory that after liberation the individual soul, separated by the covering of maya or illusion, merges into the impersonal Brahman and loses its individual existence.

Lord Krishna’s statement is authoritative because He is no ordinary personality. He is beyond the four common defects of human frailty – to commit mistakes, to be under illusion, propensity to cheat and be cheated and to have imperfect senses. The conclusion that soul is individual and eternal is confirmed by great acaryas like Sri Ramanujacarya, Madhvacarya and others.

A devotee can understand the mysticism of Bhagavad-gita because he accepts Lord Krishna. A non-devotee envies the very existence of the Lord and his understanding of Gita is like licking a bottle of honey, without actually getting the taste of honey. Just like one can have a taste of honey once one opens the bottle, similarly one can understand Bhagavad-gita if one accepts Lord Krishna as Supreme and eternal and all souls as His fragmental parts and individually eternal.

Bhagavad-gita 2.10 – 2.11 Lord Sri Krishna begins rendering Bhagavad-gita

Lord Sri Krishna began rendering Bhagavad-gita to the grief-stricken Arjuna. As Hrsikesa, the controller of senses, the Lord began delivering the Absolute principles to wipe out the lamentation of His disciple. Arjuna had voluntarily become a student of his Friend and Lord Sri Krishna at once assumed the role of Spiritual Master. The talks were openly exchanged in the presence of both armies for the benefit of all.

The Supreme Personality of Godhead chastised the student calling him indirectly a fool. Arjuna was talking like a learned man but was indeed ignorant. Arjuna argued that religious principles should be given more importance than politics and sociology but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formalities.

Arjuna was lacking in knowledge and hence he was lamenting for something worthless. The body is born and gets destroyed ultimately; hence the body is temporary and not as important as the soul. Learned is one who knows the difference between body and soul and does not lament for the living or death of the body.

Lord revealed Sankhya philosophy on what is body and what is soul in verses 2.11 – 2.30 while explaining why Arjuna should not grieve for any living being. Principles of body and soul applied to even Bhismadeva and Dronacarya. There was no cause for lamentation regardless of the condition of their material body.

There are different stages of knowledge - pratyaksa, aparoksa, pratyaksa paroksa aparokṣa, adhoksaja, aprakṛta. In the gross bodily platform we demand pratyaksa-jnanam which means direct perception. So-called scientists believe in pratyaksa praman or experimental knowledge based on gross sense perception. Knowledge acquired in the bodily platform through direct perception is not real knowledge. God is not a subject matter that one can see with pratyakṣa direct perception. God's another name is anubhava and is realized in aparokṣa stage. Just like we do not see the sun directly in a room during daytime although we know that there is the sun. He can be estimated from His creation. Further consciousness about Lord Sri Krishna means adhokṣaja and aprakṛta that is beyond the senses. Anubhava can therefore be obtained through sruti or srota-pantha or hearing from vedic literature as rendered by bona-fide spiritual master. This process as exibited by Bhagavad-gita can dissipate ignorance.

Bhagavad-gita 2.4 – 2.9 Arjuna remains perplexed and surrenders to Lord Krishna for solution

Arjuna repeated his arguments for not fighting. Respectable superiors like Bhisma 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 harshly treated even if they are sometimes harsh in behaviour.

Arjuna claimed that it would be better to live in this world by begging than to live at the cost of lives of great souls. Even though desiring worldly gain, they were superiors. If they were killed, the victory would be tainted with blood. He even did not care to live. Arjuna was pious in nature and did not yearn for unwnated victory.

Arjuna then accepted - kärpanya-dosopahata-svabhävah – “Now I am confused about my duty and have lost all composure because of miserly weakness. I am asking You to tell me for certain what is best for me.”

He understood that he had become “krpanah” or miserly. Such persons waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. This is like “skin disease.” The krpanah thinks that he is able to protect his family members from death; or that his family or society can in turn save him from the verge of death. Such family attachment can be found even in animals.

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. He understood that he could not discharge his duties on account of miserly weakness. He however realized that he could not solve his real problem on his own. No motivation like an unrivaled kingdom on earth or supremacy like that of the demigods in the heavenly planets could make him change his mind. He therefore needed a definite solution, a definite help to remove his lamentation.

sisyas te ‘ham sädhi mäm tväm prapannam - Arjuna therefore offers himself as a disciple to Lord Krishna, the supreme spiritual master. Before the war Arjuna knew Krishna as his friend, relative and age-mate. But now he wanted to stop friendly talks. Arjuna wanted to talk very seriously before the recognized spiritual master. He resolved - na yotsya iti govindam – “Govinda I shall not fight” and surrendered unto the Lord for true knowledge.

Bhagavad-gita 2.2-3 Lord Krishna chastised Arjuna because of his weak behaviour

The Supreme Personality of Godhead, Lord Sri Krishna said – kutas tva kasmalam idam - My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life.

In the presence of the Supreme Personality of Godhead, Arjuna’s lamentation of his kinsmen is certainly unbecoming, and therefore Lord Krishna expressed His surprise at such non-Aryan like behaviour. An Aryan knows the value of life and follows varnasrama civilization based on spiritual realization. Arjuna was a ksatriya and was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Aryans.

Lord Krishna did not approve of the so-called compassion or false magnanimity of Arjuna for his kinsmen. People do not know where compassion should be applied. Material compassion, lamentation and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization.

For example, compassion for the dress of the drowning man is senseless. Outward dress is compared to the gross material body. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress or 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. Such a person does not attain opulences but only infamy.

Lord Krishna further chastises Arjuna - klaibyam mä sma gamah pärtha - do not yield to this degrading impotence. Only a Friend can call His friend impotent. Arjuna was being guided by the Lord Himself to overcome his weakness and to reveal the knowledge of liberation from material bondage.

Six Opulences of Sri Bhagavan or Supreme Personality of Godhead

The Sankskrit word Bhagavan is explained by the great authority Parasara Muni, the father of Vyasadeva.

aiswarasya samägrasya viryasya yasasah sriyah
jnäna vairägyayos caiva sannam bhaga itingana … Visnu Purana 6.5.47

The Supreme Personality who possesses all aiswarya or riches, all virya or strength, all yasa or fame, all sri or beauty, all jnana or knowledge and all vairagya or 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 Lord Krishna can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahma, Lord Shiva or Narayana, can possess all opulences as fully as Krishna.

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.

In the Srimad Bhagavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Lord Krishna is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand.

Acaryas including Adi Sankaracarya, Ramanujacarya, Madhavacarya and Sri Caitanya Mahaprabhu Himself have accepted Lord Krishna or Govinda as the Supreme Personality of Godhead or Bhagavan.

Bhagavad-gita Chapter-2 Lord Sri Krishna begins speaking Bhagavad-gita

Bhagavad-gita Chapter-2 is a summary of the gita itself. After presenting the condition of living beings - both good and bad - in Chapter-1, Lord Sri Krishna reveals the essence of Bhagavad-gita in Chapter-2.

uväca madhusudanah - Lord Madhusudana or Lord Krishna begins speaking Bhagavad-gita … BG 2.1
sri-bhagavän uväca – The Supreme Personality of Godhead, Lord Sri Krishna said … BG 2.2

Lord Krishna 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 as explained by Srimad Bhagavatam, 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 Krsna.

The three divine aspects of Sri Bhagavan 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. 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 realize only the Brahman feature of the Absolute Truth. This is the realization of brahmajyoti or effulgence emanating from the Lord.

One who understands the sun’s surface is further advanced. 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. This is the realization of Supersoul in the heart and the all-pervasiveness of the Lord in all living and non-living entities.

One who can enter into the sun planet is the highest. Such 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. This is the realization of the relationship with the Lord as His servant, friend, parent or paramour.

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. Therefore, the bhakta or the transcendentalist who has realized the Bhagavan feature of the Absolute Truth is the topmost.

Glories of Bhagavad-gita Chapter-1 in Gita-mahatmya

Padma Purana records how Lord Siva informed his wife Parvati devi about what Lord Vishnu was telling His consort Lakshmi devi about Bhagavad-gita. Lord Vishnu himself manifested in the form of Bhagavad-gita. The first five chapters are His head, the next ten chapters His ten arms, the sixteenth chapter His stomach and the last two chapters His lotus feet. An intelligent person who daily recites one chapter or even one sloka, one half sloka, or at least one quarter sloka, will attain the supreme destination, Vaikuntha.

There was a brahmana named Susharma who was wicked and sinful. He took pleasure hurting others, drinking wine and eating flesh. One day he died from snake bite. He had to suffer in many hells and ultimately attained the body of a bull. A crippled man purchased the bull and made him carry heavy load on his back. One day the bull fell unconscious and many people gathered to watch him. Several pious people including a prostitute bestowed upon the bull the results of some of their pious activities. Later the bull died and was taken to Yamaraja, the god of death. Because of the pious credits given by the prostitute he took birth in a very high brahmana family. In that birth, he was able to remember his past birth and wanted to meet the prostitute. Later he met the prostitute and understood the reason for her purity.

There was another brahmana who was very proud of his learnings and used to insult other learned persons out of jealousy. After death he was cast into many hells and achieved the body of a parrot. The bird lost its parents when young and was left alone. It was given shelter by some rishi's in their ashrama. The children of the rishi's used to recite the first chapter of Bhagavad-gita and the parrot picked the slokas from them. He was later stolen by a thief and sold to the prostitute. Continuously hearing the recitation from the parrot, the prostitute became pure in heart.

Anyone who recites, hears or studies the first chapter of the Bhagavad-gita will very easily cross over the ocean of material miseries and attain the service of the lotus feet of Lord Krishna.

Bhagavad-gita Summary of Chapter-1 Duryodhana’s arrogance and Arjuna’s bewilderment

Bhagavad-gita is the essence of Vedic knowledge and rightly sets the stage in Chapter-1. On one hand there is Dhrtarastra and his demoniac son, Duryodhana showing arrogance due to their faith in military strength. On the other hand there is Arjuna, the devotee of the Lord but in bewildered condition out of attachment to family and friends. Arjuna is unwilling to fight and counter his family and friends in battle considering this to be sinful. Both good and bad are mired in the maze of material nature. Under this context, the perfect theistic science is revealed by Lord Sri Krishna for the ultimate benefit of all living beings.

In this material world, for every action there is counteraction. For every sinful action, there are reactions and sufferings. Any service done for the satisfaction of the self is sinful. There is danger lurking everywhere. However, if you are diseased, you have to take medicine. If somebody is drowning in the sea, you have to give him some help, send some boat or some lifeboat so that he can be saved. When you see written on a gate, “Danger! Beware of Dogs!” you avoid the place. How do we therefore counter from sinful reactions?

Anyone who has taken shelter of the lotus feet of Lord Krishna, He protects from all counteraction. If He instructs to fight for His mission, the ultimate good is to fully surrender to Him and comply with His words. In so doing, He Himself promises to remove all sins and dangers. The teaching was understood and realized by Arjuna, who heard the Bhagavad-gita directly from the Lord. This has to be understood “as it is” by hearing from bona-fide devotees.