Chapter One: Name:

1. Summarize the contents of the first chapter with the divisions.

2. List the points of Duryodhana’s diplomacy. (as many as you can)
3. List the signs of Pandava’s victory. (as many as you can)
4. Give the definition of the Krsna’s name Acyuta. (as many as you can)
5. Give the definition of the of the Krsna’s name Håñékeça. (as many as you can)
6. List Arjuna’s reasons not to fight.
7. Describe the stages of the degradation of society as Arjuna has explained.
8. Write the Sanskrit and the translation of the Bg.1.1 sloka.

1. – 2*
2. at least 3#(6) - 2*
3. at least 6#(12) – 2*
4. each name(4) 1* - 4*
5. each name (4) 1* - 4*
6. each reason (4) 1* - 4*
7. each stage (6) ½* - 3*
8. Sanskrit 1* trans.1* - 2*
Total: 23*

Summarize the contents of the first chapter with the divisions.

In this chapter, the first two slokas, sets up the scene, make the reader to
understand the background, Srila Prabhupada

List the points of Duryodhana’s diplomacy. (as many as you can)

List the signs of Pandava’s victory. (as many as you can)

#1 mad-arthe tyakta-jévitäù – SP writes, that all are determined to lay down

their lives, in other words, it is already concluded that all of them would die in
the battle field. Who had joined the party of duryodhana.

#2
 Give the definition of the Krsna’s name Acyuta. (as many as you can)

Give the definition of the of the Krsna’s name Håñékeça. (as many as you can)

List Arjuna’s reasons not to fight.

Describe the stages of the degradation of society as Arjuna has explained.

Write the Sanskrit and the translation of the Bg.1.1 sloka.

1.1 (44:50)
What did they do?
History from Mahabharata

Dhåtaräñöra was attached to his sons, family affection

Definition of Gita:

Theistic science – science of God.

How to study Gita? Explain with example

very scrutinizingly with the help of a person who is a devotee of Çré Kåñëa and try to
understand it without personally motivated interpretations.

EX: The example of clear understanding is there in the Bhagavad-gétä itself, in the
way the teaching is understood by Arjuna, who heard the Gétä directly from the
Lord.

What is result of understanding BG in the above mentioned way

If someone is fortunate enough to understand Bhagavad-gétä in that line of disciplic

succession, without motivated interpretation, then he surpasses all studies of Vedic
wisdom, and all scriptures of the world.

Comparison between scriptures or significance of BG

One will find in the Bhagavad-gétä all that is contained in other scriptures, but the
reader will also find things which are not to be found elsewhere.

Big and small dictionary, many details.

Why and where and between whom BG was spoken:

The topics discussed by Dhåtaräñöra and Saïjaya, as described in the Mahäbhärata,

form the basic principle for this great philosophy. It is understood that this
philosophy evolved on the Battlefield of Kurukñetra, 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.

Dhåtaräñöra doubt about the outcome of battle (Kim akurvata sanjaya)

My sons do not follow dharma properly, so how will this holy place of dharma ksetra
will influence them.

Pandavas are virtuous, will they stop fighting, as it is dharma ksetra, it will influence
favourably.

Other intentions (separatist mentality)

What did they do?

SP told in a lecture: if i give you a plate of prasadam what will you do, you will eat,
similarly, if two parties assamble in the battle field, what will they do? They fight.

So this questions of Kim akurvata, has different intentions and motivations.

Intentions is how this holy place will influence my sons and the sons of pandus.

Pandavas may decide, this is a holy place, so we should not fight, or defeat on the
side of kauravas is decided as it is a place of virtue.

Mind of Dhåtaräñöra is disclosed here

actually he did not want compromise between his sons and nephews.

Separatist mentality is disclosed. He want to favor his sons, because pandu is not
there, he has to act as a father to pandavas also, but he is treating them differently.
Or he want to see them separately, bhinna drg, or prthag bhava, this attitude is
disclosed here.

He is partial, attached, not religious, neutral leader who will give protection to
everyone.

He is motivated, only his sons, no compromise. My sons can win as they are huge in
numbers. He also thought, bhisma, drona are there. Bhisma fought with parasurama,
brahma himself has to stop it. Let the fight happen.

From purport:

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 Kurukñetra, which is mentioned elsewhere in the Vedas as a place of
worship—even for the denizens of heaven—Dhåtaräñöra 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 Päëòu favorably, because by nature they
were all virtuous.

The relationship between Dhåtaräñöra and pandavas

Dhåtaräñöra wants only the weeds to grow and not the plants, meaning adharma to
grow and not virtuousness.

So the leader of religion Krishna will wipe out and establish religion.

EX: 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 Kurukñetra, where the
father of religion, Çré Kåñëa, was present, the unwanted plants like Dhåtaräñöra's
son Duryodhana and others would be wiped out and the thoroughly religious
persons, headed by Yudhiñöhira, would be established by the Lord.
(Given by sridhara swami, baladev vidyabushan gave the same example)

dharma ksetra means the field of dharma, unwanted irreligious things in any field of
activity will be uprooted and religious things will be established by Lord.

What will happen?

This question is answered in the last sloka of the Gita.

yatra yogeçvaraù kåñëo

yatra pärtho dhanur-dharaù
tatra çrér vijayo bhütir
dhruvä nétir matir mama

Wherever there is Kåñëa, the master of all mystics, and wherever there is Arjuna, the
supreme archer, there will also certainly be opulence, victory, extraordinary power,
and morality. That is my opinion.

Dharma will be established, victory will be in virtuous side.

Satyameva jayate.

Sanjaya's benidiction

sanjaya could hear, even if people around that place could not hear.

SP said : This KC movement is to train people who are not envious.

Dhåtaräñöra could not accept that his son is not good, he is envious on pandavas.

1.2 (1:3:47)
looking over

The vision of duryodhana. Like his father duryodhana is also equally blind in the
matter of religious principles.

Due to this, he could never reach an understanding with pandavas who were all
pious since birth.

Seems a huge difference here, as both were ksatriyas, from a royal family. Both are
supposed to be kauravas only. Just because they are the sons of pandu, they are
addressed as pandavas, otherwise they are also kauravas.

Since birth they are pious, so some qualities comes by birth?

We can see in Mahabharata, that when duryodhana took birth, there were bad
omens all around, which strikingly was an indication of inauspiciousess to the family.

Due to blind spiritually, one cannot see also they become doubtful about anything in
connection with the activity.

Duryodhana saw the army and thought, how the pandavas can gather such an huge
army to fight against kauravas.

Although Lord Krishna is on the battlefield, both father and son could not realize or
recognize or see.

Duryodhana is puffed up and he is going to fight against God and His party.

Bhisma dev gave a fight to Krishna, but that is to give pleasure to Lord, but
duryodhana wanted to fight with Lord and His party due to enviousness.

Battle is also gambling, we do not know what will be the result, so Dhåtaräñöra is
doubtful.

As sanjaya could understand the motive of Dhåtaräñöra, that he is doubtful, so he

used the word raja, duryodhana was not the king, but still he used that word.

This is to encourage the despondent Dhåtaräñöra, that his sons the kauravas are not
going to compromise under the influence of the holy place.

Duryodhana approached drona not bhisma, because he knows bhisma is more

affectionate towards pandavas, that his fear seeing the army will be explicit.

As a king he understand the situation, although he had fear in mind, that he could
not disguise, as he approched the commander, but still as a king he wanted to
encourage everyone and cheerup.

But also by pointing out the expert military phalanx arranged by pandavas.

1.3 (1:4:56)
paçyaitäà päëòu-puträëäm
äcärya mahatéà camüm
vyüòhäà drupada-putreëa
tava çiñyeëa dhématä

He is speaking to Dronacarya, "my teacher, behold the great army of the sons of
Päëòu, so expertly arranged by your intelligent disciple the son of Drupada."

Duryodhana's diplomacy starts here. This section is entitled as "Duryodhana's

diplomacy".
The character of the person can be understood, in the way he speaks.
Straightforwardness or crooked, we can find out, when he speaks. Many people won't
speak, because of this reason.

Duryodhana, a great diplomat, wanted to point out the defects of Droëäcärya, the
great brähmaëa commander in chief.

Why?

Explain the problem between Drupada and Dronacarya.

Drona's Generosity and liberality

Droëäcärya knew this perfectly well, and yet as a liberal brähmaëa he did not
hesitate to impart all his military secrets when the son of Drupada, Dhåñöadyumna,
was entrusted to him for military education. Now, on the Battlefield of Kurukñetra,
Dhåñöadyumna took the side of the Päëòavas, and it was he who arranged for their
military phalanx, after having learned the art from Droëäcärya.

Drona gave Drupada half of his kingdom, back after being arrested by pandavas.
Ksatriya spirit, that they are not going to be humble brahmanas, they look for
prestige.

Duryodhana's Diplomacy

Duryodhana is pointing out the generosity of Drona as a mistake, sometimes people

point out the good quality also as bad quality. So a person who is selfish, greedy
cannot understand whatever is good, he cannot even see whatever good.

He used the word, "drupada-putreëa", that is to point out. He wanted to remind

Drona the enemity of Drona with Drupada and forcing him that you forget your
quality of a brahmana, now you fight for me, invoking his anger to fight. He is
reminding that Drona made duryodhana's enemies so powerful by teaching
Dhåñöadyumna. Duryodhana is challenging his guru, because he is the guru of
Dhåñöadyumna, he should be able to defeat him.

From SP purport : Duryodhana pointed out this mistake of Droëäcärya's so that he

might be alert and uncompromising in the fighting.

Do not show partiality

By this he wanted to point out also that he should not be similarly lenient in battle
against the Päëòavas, who were also Droëäcärya'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.

Do not show soft corner to pandavas, especially to arjuna, get angry and fight
uncomprimisingly.

He used the partiality to point out,

Teching to Dhåñöadyumna
Showing soft corner to pandavas, especially arjuna.
1.4 (1:19:50)
This is what Duryodhana spoke to Dronacarya :

Here in this army are many heroic bowmen equal in fighting to Bhéma and Arjuna:
great fighters like Yuyudhäna, Viräöa and Drupada.

Why duryodhana did not say, look Krishna is there

bhémärjuna-samä yudhi, Duryodhana is seeing the equals in fight.

Krishna told that He will not fight, He is not dangerous, He gave the army to me. He
was just seeing things physically, He is a vysya, did not get trained as ksatriya. So
not a big danger. This is demoniac mentality. I have the yadava army with me
already.
So many doubts in the mind of duryodhana about Krishna. These doubts are the
demons.

He mentioned the name of Bhima, physical strength, huge body. Bodily conception of
life.

Phyiscal strength will help me, if you take care of this body, then life will be peaceful.
This is nonsense. Unless one get rid of sinful life, life is not going to be happy. Just
taking care of the body, will not help. This is karmi mentality of duryodhana.

He only saw that physical strength and expertise. éçvaro 'ham ahaà bhogé siddho
'haà balavän sukhé

He did not even mention the name of Krishna. He did not know, how Krishna is the
supreme mystic. He do not know Krishna's mysticism, only devotees knows that.
That is the difference between devotees and non devotees. Even knowing something
about Krishna is also devotion.

Why Bhima?

Bhima was beating all the kurus, duryodhana learnt gada fight from Lord Balaram,
He could just fight with Bhima, but he could not defeat him.

Lord Balram told, Duryodhana is good at skill, and Bhima is good at strength. They
can go on fighting for 10,000 years, no one will win.

Add the story.

1.5 – 6 (1:30:00)
All the names of great warriors are mentioned here.

dhåñöaketuç cekitänaù
käçiräjaç ca véryavän
purujit kuntibhojaç ca
çaibyaç ca nara-puìgavaù

yudhämanyuç ca vikränta
uttamaujäç ca véryavän
saubhadro draupadeyäç ca
sarva eva mahä-rathäù

what spiritual progress will one make hearing the names of these great fighters in
Bhagavad Gita, chanting the slokas of Bhagavad Gita, one may progress spiritually.
By reciting the names of Yudhämanyu, Uttamaujä, Dhåñöaketu, Cekitäna, Käçiräja,
Purujit, Kuntibhoja and Çaibya, what is going to happen.

Krishnasized

SP mentions in the lecture, Nirbandha Krsna sambandhe, everything which has

connection with Krishna will also becomes Krishna. This is the subtle form of
philosophical understanding, whcih is very important to understand. This battle field
is related to Krishna and His devotees, so everything becomes Krishna's and
becomes purified.

Offering tocuhed by prasadam, becomes prasadi, it cannot be further offered to

Krishna, but it gets purified. One can still take. But devotees do not let Krishna in
hunger and enjoy, so in love, they make sure that offered and unoffered do not touch
each others.

Mother's love for the child is invoked, just by seeing the shoe of son, son may be out
playing, or in school. But the love is invoked. It beings our consciousness back to
Krishna from material things. Nirbandha Krishna sambandhe.

SP says, Sahajiya do not read BG, they say that they do not want BG, they make
disticntion between the teachings of BG and the pastimes of Krishna with gopis.

Fighting lila and dancing lila are same, as both gives pleasure to Krishna. How much
we are not worried, that is Krishna's concern, but we see the devotees who gives
pleasure. Center is Krishna.

Devotees should discuss both the lilas. GBC started at Los Angeles.

Krishna wanted to bring together all the demons and kill them once. Krishna wants
to wipe out the demons and also put Maharaja yudhisthira as the incharge.

SP in his lecture, "Arjuna, you kill or do not kill, all these people are not going back to
Godhead". It is all setup, you just take the credit. They are all killed, that is my plan.
Nimitta matram bhava savya sacin.

Also becuase Krishna killed them to execute His plan, everyone who died, attained
their swarupa.
1.7 – 8
asmäkaà tu viçiñöä ye
tän nibodha dvijottama
näyakä mama sainyasya
saàjïärthaà tän bravémi te

Duryodhana listed all the threatening soldiers who are dangerous, to not to
dishearten his own army, now he started to list the soldiers on his side.

There are personalities like you, Bhéñma, Karëa, Kåpa, Açvatthämä, Vikarëa and the
son of Somadatta called Bhüriçravä, who are always victorious in battle.

Duryodhana's fear is coming out in the form of diplomacy.

He is trying to manipulate to manage his victory.

Devotees depends on Krishna, not on any strength, the only strength of devotees is
Krishna.
Karmi's depends on their own strength. Management and making plans and trying to
execute them. So much of time will go in planning and by wasting it.

Devotee should think that i will do always the best following krishna's path,
depending on Krishna.

Duryodhana is pacifying himself by declaring the name of the fighters on his side.

This Abhimanyu was killed by conspiracy by seven commander-in-chief. Bhéñma,

Karëa, Droëäcärya, Açvatthämä, they all surrounded him, and they did not allow him
to come out. They were very experienced commanders. So this is kñatriya spirit. He
was simply a boy, sixteen years old and he had to be killed by the combined efforts
of very, very, big commander-in-chiefs. He was so great fighter, Abhimanyu.
Abhimanyu-bhävaù.

One should take calculation of the opposing elements or the enemy's side. In
fighting the first thing is to take estimation of the enemy's side, how much they are
strong, how they have arranged. Then one should calculate how to counteract, how
to fight with them, this is intelligence.

Without taking any calculation of the other side, if you are not prepared, then how
you can become victorious? This is sane proposal, that is, upayan cintayet prajïo
apayan ca cintayet.. A prajïa, an intelligent man, not only think of the bright side on
this business, or this fight, or this any..., so many things we have to deal with. Simply
we should not calculate the brighter side. There is darker side also. We should
always think, "If there is some thief, if there is some rogue, they cheat us, then what
precaution I am going to take?" This is intelligence. If I simply calculate that "In this
business I will make so much profit." In the meantime, somebody comes and cheats
me and go away, then... Therefore upayan cintayet prajïa apayan ca cintayet. Darker
side also should be thought of. That is intelligence. Just like they are doing. After
calculating the darker side—enemy means darker side—they can defeat me at any
moment. That is darker side.

And sixty-four crores of men were killed in the Battlefield of Kurukñetra. And the
battle was finished within eighteen days, not lingering for some years.

Vietnam war was going on for years. Just finish in 18 days 64 crores people died.

Devotees are not coward, in due course of time, things will be understood. Two major
significant battles in Bharata varsa, battle in ramayana and mahabharata. The heros
in this battle is vaisnavas, visnu is the hero.

Vaisnavasa simply do not chant hare krishna, they can fight if needed. They are not
paracites of this modern society.

Out of 26 qualities of vaisnavas on quality is daksa (expert). If fight is needed they

can fight expertly.
1.12 – 13
tasya saïjanayan harñaà
kuru-våddhaù pitämahaù
siàha-nädaà vinadyoccaiù
çaìkhaà dadhmau pratäpavän

Then Bhéñma, 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.

tataù çaìkhäç ca bheryaç ca

paëavänaka-gomukhäù
sahasaiväbhyahanyanta
sa çabdas tumulo 'bhavat

After that, the conchshells, drums, bugles, trumpets and horns were all suddenly
sounded, and the combined sound was tumultuous.

The pshycological effect of the army music. There is no recognition of personal

aspects. In modern day fighting, you press a button a rocket goes and kills
thousands of innocent people, who may not be your enemy. Who may think good for
you.

On one side we kill people unhesitatingly and on the other side, we claim to act for
peace. This is pretension.

Everything is personalism, there is my army then he blows the conchshell to give

confidence to everyone.

This modern day aspect of fighting is impersonalism. This is imbibed in peoples

mentality, i want to be separate and lonely.

1.9
anye ca bahavaù çürä
mad-arthe tyakta-jévitäù
nänä-çastra-praharaëäù
sarve yuddha-viçäradäù

Duryodhana is boasting, they are ready to die for me. This is my army.

In this purport SP writes that "all are determined to lay down their lives for
Duryodhana's sake. In other words, it is already concluded that all of them would die
in the Battle of Kurukñetra for joining the party of the sinful Duryodhana."

This is another sign of victory for pandavas.

Better be on the side of dharma instead of adharma (special cases)

Anyways one has to die, but why to support adharma and die, better do dharma and
die. This is the difference between Bhisma and others who supported duryodhana.
Although he supported that he is doing his dharma, this dhrtarastra is my king, so as
a dharma to be submissive to king, let me do my dharma and die. This is the
attitude.

Sometimes, we hear akrura also the devotee of Krishna, who stayed with kamsa.
Vibhisana, but he came out after some time. These are devotees apparently seeming
to stay with demons. But there are purposes that has to be understood.

Narada muni went and told kamsa, better kill all these child, as we do not know the
transcendental maths of demigods, just make his sinful reaction fructify at the
earliest.

1.10
aparyäptaà tad asmäkaà
balaà bhéñmäbhirakñitam
paryäptaà tv idam eteñäà
balaà bhémäbhirakñitam

estimation of strengths (aparyäptaà and paryäptaà)

he is estimating the strength of bhima, arjuan. Bhisma never lost any battle,
similarly drona and krpa.

Yudhisthira went and took blessing of bhisma, drona and krpa.

Although the strength of bhisma, drona and krpa are immeasurable, yudhisthira
knows this very well. So he went and begged blessing from them. No problem you
will win, Krishna is on your side. What is the problem. No killing them is against
dharma, as Arjuna speaks later. But in killing them Yudhisthira do not want to want to
adharma, so he takes their blessings, they are generous and magnanimous, they will
let me do whatever the Supreme Lord wishes me to do.

So blessings of great personalities are required, sometimes they may be against, but
it does not matter, you have to take their blessings as this is done for the pleasure of
Lord. Complete understanding.
1.12 (21.45)
tasya saïjanayan harñaà
kuru-våddhaù pitämahaù
siàha-nädaà vinadyoccaiù
çaìkhaà dadhmau pratäpavän

Then Bhéñma, 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.

Impersonalism and Personalism

Pshycological effect of the army music, that something that we cannot experience
now. Press the button rocket or missile goes and we do not see the army fellows.
They have even invented the manless tankers, which is charged by solar, they let it
down on the enemies area, it has camera and other things, the control it sitting in
one place and try to kill people on the other side.

Mostly impersonalism entered in every aspect. If there is something betwenn you

ane me, let us fight and decide, who is the best, personalism. Eventhough there may
be war, loss on either side, but the aspects of personalism was given more
importance. The sound of these conchshell brought joy to duryodhana, even without
speaking Bhisma did that understanding the pshycology. He is sensitive enough to
understand the heart of duryodhana.

Modern development on defense brought disaster

Innocent people, women, children are being killed for some meaningless fight.

Ksatriya spirit

Blowing conchshell like lion roar, everyone become alert, there is fear in the hearts
of enemies. Win or die, commitment is there.

The story of the king of Rajasthan, who was beaten but came later.

Boasting in the Mahabharata. This is impersonalism.

SP told, that modern day these people are sudras, the government has to push them
to go for fighting in vietnam war, nobody was willing to fight.

Kastriyas they want to fight, British took the goorkas from nepal for fight, even 4 or 5
are ready even to jump without parachute.

Kukidi to kill people in the train going ayodhya, a nepal soldier killed few of them.

1.14 (33:00)
tataù çvetair hayair yukte
mahati syandane sthitau
mädhavaù päëòavaç caiva
divyau çaìkhau pradadhmatuù

Krishna appears in this sloka the first time within BG. Duryodhana do not recognize,
understand that the doer is the Supreme Lord, thats why he thought anyways
Krishna is not fighting, so no need to mention his name. This is karmi behaviour,
Karmis do not see that the doer is Krishna. Duryodhana mentions the list of who are
going to be instrument for his victory and missed Krishna the Supreme doer.

On the other side, both Lord Kåñëa and Arjuna, stationed on a great chariot drawn
by white horses, sounded their transcendental conchshells.

Bhisma's conchshell was not transcendental. Here jLord Kåñëa and Arjuna's are
transcendental conchshell.

Bhisma announced that hear the sound of conchshell from Krishna's conchshell. To
make everyone hear that sound, Bhisma he blew his conchshell.

Sripada Ramanjacarya says that both Lord Kåñëa and Arjuna together blew their
conchshelss which is more powerful.

Transcendental conchshells

transcendental conchshells indicated that there was no hope of victory for the other
side because Kåñëa was on the side of the Päëòavas. Jayas tu päëòu-puträëäà yeñäà
pakñe janärdanaù. Victory is always with persons like the sons of Päëòu because
Lord Kåñëa 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 Viñëu, or Lord
Kåñëa.

Krishna is the protector of His devotees

First appearance of Krishna in Bhagavad Gita. How do we see Him. Krishna is the
protector of His devotees. We do not see vaikuntapati sitting on golden throne and
everyone is bowing down and praying to Him. Krishna is next to His devotee, holding
the ropes of horses, taking care of the chariot that Arjuna rides, just on the battle
field, when Arjuna needs Him the most as he is in danger, to give advice and protect
His dear most friend and devotee as He promised to His aunt. Even in battle field I
am with you.

Krishna's mission accomplished

Krishna appeared to relieve the burden of mother earth. Krishna stood against the
adharma along with His devotee Arjuna, He declared that He will do it using His
devotee as instrument. The chariot, horses, the charioteer with Arjuna are special, so
this is another sign of victory.
1.15 (37:40)
päïcajanyaà håñékeço
devadattaà dhanaïjayaù
pauëòraà dadhmau mahä-çaìkhaà
bhéma-karmä våkodaraù

Lord Kåñëa blew His conchshell, called Päïcajanya; Arjuna blew his, the Devadatta;
and Bhéma, the voracious eater and performer of herculean tasks, blew his terrific
conchshell, called Pauëòra.

Names of conchshells are mentioned here. Now these conchshells will announce,
that who is the fighter.

Controller of all senses

Lord Kåñëa is referred to as Håñékeça 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.

Lord is going to guide arjuna, as He is the controller of all the senses.

Different names

The Lord has different names according to His different activities.

1.16 – 18 (41:40)
anantavijayaà räjä
kunté-putro yudhiñöhiraù
nakulaù sahadevaç ca
sughoña-maëipuñpakau
käçyaç ca parameñv-äsaù
çikhaëòé ca mahä-rathaù
dhåñöadyumno viräöaç ca
sätyakiç cäparäjitaù
drupado draupadeyäç ca
sarvaçaù påthivé-pate
saubhadraç ca mahä-bähuù
çaìkhän dadhmuù påthak påthak

Another sign of victory, announced by Saïjaya

Saïjaya informed King Dhåtaräñöra very tactfully that his unwise policy of deceiving
the sons of Päëòu 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.

Unwise policy of Dhåtaräñöra

The whole catastrophe was due to King Dhåtaräñöra, because he encouraged the
policy followed by his sons.

Add from Mahabharata

yudhisthira is called as raja, as he had performed the Rajasuya yajna.

Påthivé-pate - Dhåtaräñöra was ruling the whole world from Hastinapura. There
were many kings but the emperor was Dhåtaräñöra. This was the system
traditionally.

So sanatana dharma was spread throughout the world, but slowly if got declined due
to many factors. So the modern idea of religions, modern ideologies, scientific
atheism are all bogus. They were not existing 5000 years back. This whole modern
history is an account less than that. There are many evidences that sanatana
dharma was being followed, Lord visnu was being worshipped in deity form in many
countries. These are evidences, modern archeologist talk about nainithal. But we
have the history beyond time and space. That will be evident soon.

From SP lectures:

1.19 (45:10)
The blowing of these different conchshells became uproarious. Vibrating both in the
sky and on the earth, it shattered the hearts of the sons of Dhåtaräñöra.

Heart breaking sound

When Bhéñma and the others on the side of Duryodhana blew their respective
conchshells, there was no heart-breaking on the part of the Päëòavas.

Such occurrences are not mentioned, but in this particular verse it is mentioned that
the hearts of the sons of Dhåtaräñöra were shattered by the sounds vibrated by the
Päëòavas' party.

Taking shelter at the Lotus feet of Krishna

This is due to the Päëòavas and their confidence in Lord Kåñëa. One who takes
shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest
calamity.

This is the conclusion of BG, just appeared within the first few slokas of BG.

SP has ksatriya spirit in preaching. He spoke against many modern degradations like
women liberation, modern artificial equality created by social system.

SP was fearless in preaching, Guru, Krishna, vedas everything is behind him.

Now the outcry within ISKCON, that we cannot speak like this, like that. SP told us to
preach, we cannot keep quiet.

Yare dekho tare kaho.

We cannot preach even the basic message that we are not this body, because we
want to change the preaching based on body, identifying everyone as body. Body of
richman, body of donor, body of sentimentalist. Dharma applies equally to everyone,
only the duties, responsibilities and right to do are different, otherwise soul is soul,
he has to be servant of Krishna.

Jiva is wrongly enjoying in bodies, at different propensities, thinking that it is the

body. First understand you are not this body, and soul, then understand act
according to the guna acquired, so spiritual progression will be easy.

1.20 (52:00)
At that time Arjuna, the son of Päëòu, seated in the chariot bearing the flag marked
with Hanumän, took up his bow and prepared to shoot his arrows. O King, after
looking at the sons of Dhåtaräñöra drawn in military array, Arjuna then spoke to Lord
Kåñëa these words.

Now they blew the conchshell, no more discussion, the fight is about to start.

Arjuna is putting down his bow.

Dhåtaräñöra were more or less disheartened by the unexpected arrangement of

military force by the Päëòavas, who were guided by the direct instructions of Lord
Kåñëa on the battlefield.

Discuss about different vyuhas and arrangements

signs of victory

kapi-dhvajaù – story from Mahabharata

1.21 – 22 (1:02:10)
arjuna uväca
senayor ubhayor madhye
rathaà sthäpaya me 'cyuta
yävad etän nirékñe 'haà
yoddhu-kämän avasthitän
kair mayä saha yoddhavyam
asmin raëa-samudyame

Arjuna 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.

Infalliable :

Although Lord Kåñëa 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.

Although Supreme, His love and affection for devotees never fails. He accepted the
position of a charioteer, this is not a prestigious position.

Driving chariot is suta's job. In india, people have big cars, but the driver drives. In
west, people have expensive cars and they themselves drive. So one have to do
their respective job.

He is free from anything, there is nothing within this material or even to speak of
spiritual world, that He has to do anything, all His energies will do whatever needed.
He is infalliable.

Why Lord have to drive chariot?

What is that He never falls in or fails in, so He can be called as Infalliable (acyuta)?

He did not hesitate, to accept order from Arjuna, for he is ordering the supreme Lord.
I am God, you're ordering me, no nothing like that. Whatever it may be, that i have
affection for you. So i will never fail in showing affection to my devotees. This is what
Krishna looks for, opportunity to serve devotees, in all the possible ways, using the
opportunities. While requested, He instructed, while ordered, He executed. While
prayed, He appeared. Responding to His devotees transcendental dealings.

Although He had accepted the position of a charioteer for His devotee, His supreme
position was not challenged.

Unless questioned, He just execeuted whatever to be according to His devotee's

desire. Although He is acting as charioteer, when inquired, He spoke the
transcendental knowledge.

His supremacy is not challenged, people may think that His supremacy is
challenged. No, when inquired He spoke the knowledge of BG.

Arjuna is noble

As 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.

He is not selfish, greedy like the kauravas, just to get this kingdom, which is anyways
temporary, that I have to fight.
1.23 (1:11:01)
Let me see those who have come here to fight, wishing to please the evil-minded
son of Dhåtaräñöra.

Want to see who are there to fight and see their strength. He did not want to
negotiate for peace.

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
Kåñëa was sitting by his side.
1.24 (1:11:37)
saïjaya uväca
evam ukto håñékeço
guòäkeçena bhärata
senayor ubhayor madhye
sthäpayitvä rathottamam

Saïjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord
Kåñëa drew up the fine chariot in the midst of the armies of both parties.

Arjuna requested and Krishna did, explained by saïjaya.

Nature of devotee

As a great devotee of Kåñëa, he could not forget Kåñëa 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 Kåñëa's name, form, qualities and pastimes. Thus
a devotee of Kåñëa can conquer both sleep and ignorance simply by thinking of
Kåñëa constantly.

Sign of victory

As he conquered sleep the ignorance, he is fixed in knowledge, this means he is

victorious. This is another sign of victory. If we can conquer ignorance by constrantly
remembering Krishna, then we can also be victorious. This is the meaning of
samadhi.

Krishna could understand the mind of Arjuna, SP is giving what is in next sloka, this
is out of ecstacy. Although Sanjaya is explaining this from His context.
1.25 (1:13:26)
In the presence of Bhéñma, Droëa and all the other chieftains of the world, the Lord
said, "Just behold, Pärtha, all the Kurus assembled here."

Krishna is speaking here for the first time.

Out of 64 crores of soldiers, Krishna took Arjuna right in before of Bhisma and Drona.
Look hear Arjuna all are kurus, what you are expecting to see. You are also a kuru. Its
all now the family matter. Make or break. But anyways you have decided to break.
These are your relatives, Krishna is making fun of Arjuna.

Whom you are going to see, not enemies, these are your relatives and they are your
enemies, they are ready to fight.

Did Arjuna want to stop there and not fight? Kåñëa never expected such things from
the son of His aunt Påthä. The mind of Arjuna was thus predicted by the Lord in
friendly joking.

samavetän kurün iti – never change your mind, already the conceshell was blown,
now you have to fight, do not skip your duty. In just one word, Krishna teases Arjuna
and reminding him, you should fight.

Krishna never approved the idea of Arjuna to not to fight.

The mind of arjuna was predicted by Lord, as He is Hrisikesa.

1.26 (1:16:32)
There 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.

Only he could see the relatives, no one else.

1.27 (1:17:15)
When the son of Kunté, Arjuna, saw all these different grades of friends and
relatives, he became overwhelmed with compassion and spoke thus.

Krishna has put arjuna in illusion, by bewildering arjuna, Krishna is going to speak,
not Arjuna. Krishna is going to make arjuna as an instrument. No mistake on arjuna's
side. Just he is being illusioned by Lord for Lord wants to speak the great this
science.

Only the closest one can assist Lord in His mission.

1.28
Arjuna said: My dear Kåñëa, 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.

Personal consideration

First thing Arjuna sees is his relatives and first thing he did is consideration.

Seeing his relatives he considered they are going to die for yudhisthira's sake, not
just opposite side. Also from my side. But unfortunately this had become a personal
consideration, because all are kurus including him.

If this would have been from some other dynasty or family, then it would not be that
difficult for arjuna to fight. Because this is his family, then it had become difficult.

Family and its members like deha patya kalatra are the soldiers who fight us and we
do not consider them as our enemies in the path of self realization. They are not
physically enemies, but they are in a different way become obstacle in our self
realization.

Here personal consideration is due to family not due to the body.

From translation

Arjuna said: My dear Kåñëa, 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.

From purport

devotees has good qualities, not like materialist, who are selfish

Any 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.

Out of compassion, arjuna did not fight, not out of fear

this is the first reason, he do not want to fight.

Considerations for others:

Devotee should think, why one has to be burdened because of me, why one has to
wait for me. Karmi fellows they demand, i have paid money so you have to do this, in
trains we can see, that they do not let others sleep at night, talk and make
nuisances.

1.29 (5:40)
My whole body is trembling, my hair is standing on end, my bow Gäëòéva is slipping
from my hand, and my skin is burning.

Symptoms due to great spiritual ecstasy or out of great fear

Arjuna's symptoms in this situation are out of material fear-namely, loss of

life.

Previous sloka, SP tells that arjuna is so compassionate, but he is telling arjuna is

coward, out of fear, he do not want to fight. Just in one purport, SP changed his
mind?

Arjuna is put into illusion by Lord, now whatever comes from his mouth is maya. He
is arguing with Krishna. He is avoiding his duty, who is duty bound lost the sense of
dutifulness, this is maya. He who is surrendered do not want to surrender and he is
arguing now. This is called maya.

It is so powerful that it makes one non sense.

One who is maya thinks that whatever is not as whatever it is. They also not tell but
also will act like that. This means they are in maya. Sometimes, we tell to people, if
you go to office and work hard, then you cannot focus on devotion, they think no,
that is not correct, and they will work hard, give more attention to karmi stuff.
Devotional service means not part time, it is full time. So all the activities has to be
connected to some anga of bhakti. All the angas of bhakti are connected to the
different process of bhakti. All the process are connected just to think of Krishna, if
not then it is maya.

evident from other symptoms

- about gandiva

1.30 (9:14)
I am now unable to stand here any longer. I am forgetting myself, and my mind is
reeling. I see only causes of misfortune, O Kåñëa, killer of the Keçé demon.

Second reason – no enjoyment

I see only causes of misfortune – no enjoyment in this world.

Excessive attachment for material things puts a man in such a bewildering condition
of existence.

Too attached to material things, then one gets bewildered, feels pain. Material
means change, six transformations.

If you get attached, then possessive, then when it changes, then we will be
bewildered and feel pain.

For that is material like, position, money, youthfulness, wife, children.

Bhogaisvarya prasaktanam

one who does not see the purpose, they get easily bewildered.

Self interest

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 Kåñëa's will.
One's real self-interest lies in Viñëu, or Kåñëa.

1.31 (16.45)
I do not see how any good can come from killing my own kinsmen in this battle, nor
can I, my dear Kåñëa, desire any subsequent victory, kingdom, or happiness.
they forget even the causes of material happiness. Arjuna appears to have even
forgotten the moral codes for a kñatriya.

Ksatriya's desitnation is as good as sannyasis destination

It is said that two kinds of men, namely the kñatriya who dies on the battlefront 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.

Do your duty, destination is the same

arjuna forgot his duty, he wants to stop fight, he do not want to even negotiate.

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.

It is expected that the security of a bank or a big shop should fight, if he sees theif
approaching. Because he sees that bank or shop as the property of his owner. Here
arjuna could see, that dharma is the heart of Lord, the whole material world as the
property of Lord. He thinks that to be his lost property. Now he is in the process of
reclaiming it, but he finds it to be difficult or causing inconvenience to others, then
hand the property to the theifs and see how they enjoy. This is not ksatriya spirit.

I am fit for this and not fit for that, not fit for this and fit for that. For own
self interest, arjuna wanted to give up his duties as a ksatriya

He has now decided to go into the forest and live a secluded life in frustration. But as
a kñatriya, he requires a kingdom for his subsistence, because the kñatriyas 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.

If the bank fellow puts a case on the theifs, the judge will leave the security, good
man you did not kill them or beat them. No he will say that you missed your duty, go
to jail. This is the same case with arjuna or anyone of us. If we do not do our duty,
then punishment is there. We need not call that as punishment, we can call it as
someone's anger. Does not matter. Point is to learn so that we can get out of this
material world. That is the purpose, not enjoying in this material world.

This means there is confusion in duty, it seems there is no proper delineation, which
is especially importatnt in bhakti too. You cannot expect pujari to leave his service
and say that i will go and do something else leaving the deity's service.

Less or more, duty is duty. Hard or easy duty is duty. Menial or significant duty is
duty.

Because of self interest, we try to do different duty, give up the duty, miss the duty,
try to bring difficulties in others duty, the overall goal is lost.

I am in the center, what is my happiness, i do not care what is dharma, i do not even
want to know. I need this, that all.

This is selfishness of conditioned soul. WIIFM, people look for this, we enjoyed
bhajan, bhojan, but they do not want to do service for Krishna. Completely selfish.

Sreya in devotional service is different from sreya within material things.

Not interested in fighting, that he will not get happiness, he want to reject the
immediate duty for the sake of later happiness. People want to do immediate duty
for immediate happiness, that is karmi mentality. But there is another level, that
they work for sreya and not for preya. Arjuna rejected it based on that, but that
sreya is not for benefit of others, just to benefit him.

Mundane people, may say that i am saving money, i am planting tree these are
sreya and not preya definitely. But this is based on selfishness or selfish motive or
mundane welfare. All these are not going to truly benefit others.

Only benefit work is to spread KC within the society of foolish people to

uplift their consciousness

SP gives this example, that only 'person who does not feel hunger is not inclined to
cook' Arjuna is not interested in serving Lord, but to the society in general based on
some mundane morality, which is again not based on the moral codes of his own
nature (ksatriya). As a ksatriya he may to punish the person, who do not follow
dharma, but he is speaking like that of a sannyasi, although he is not a sannyasi.

SP says in that purport, 'He has now decided to go into the forest and live a secluded
life in frustration.' this his decision is based on frustration and not based on
renunciation.

Result oriented work

Arjuna is only working on result oriented, like that of karmi. But in devotional service
a devotee renders service to Lord and His devotees, but the whole idea is to please
Lord only, not just a specific devotee. If we think we serve a specific devotee, but
forget Lord, then it becomes sentimentalism, emotional attachment, sometimes
fanatic ideas will creep in.

Solution based on Subsistencial needs

But as a kñatriya, he requires a kingdom for his subsistence. because the kñatriyas
cannot engage themselves in any other occupation. This is according to dharma.

So our subsistential needs should be based on dharma, not based on adharma.

Devotee means that they are devoted and depends on Lord by doing dharma. Not
depend Lord by doing adharma.

One may quote examples, like who were on the part of adharma like Bhisma, Drona,
Krpa, although they were on the part of adharma, they were atleast knowledgeable
enough to understand that this is adharma and we will be punished for this. So some
level of repentence was there.

Opportunity and opportunist

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.

There is only one opportunity for Arjuna here, that he has to fight.

1.32 – 35 (21:00)
kià no räjyena govinda
kià bhogair jévitena vä
yeñäm arthe käìkñitaà no
räjyaà bhogäù sukhäni ca

ta ime 'vasthitä yuddhe

präëäàs tyaktvä dhanäni ca
äcäryäù pitaraù puträs
tathaiva ca pitämahäù

mätuläù çvaçuräù pauträù

çyäläù sambandhinas tathä
etän na hantum icchämi
ghnato 'pi madhusüdana

api trailokya-räjyasya
hetoù kià nu mahé-kåte
nihatya dhärtaräñörän naù
kä prétiù syäj janärdana

O 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
Madhusüdana, 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 Dhåtaräñöra?

With whom i will enjoy this kingdom? Even if i win it. So the result is also not tasteful,
even when it is acheived. Why the result of anything becomes so distasteful?

It cannot be tasteful even if it the position to become the owner of three worlds.

With whom i will share the happiness, wherever i see there is blood strains. In every
enjoyment, i see the dead bodies of qualified kings and soldiers. Conditioned soul
always thinks like this, how can i enjoy.

It is a good, how much mileage, how much is the cost, is there any discount, what is
the resale price.

These are all questions, what i will get from it. This is materialist idea, what i will give
to others. That's what we should think of.

Accepting and rejecting, this is all in the platform of mind.

Not order supplier

Arjuna is asking Krishna, why you are torturing my senses. Mind is also a sense, that
is more closely connected to happiness and distress. That's why at sense level
pleasure and distress is less, when it becomes subtle, it becomes more.

Every jiva wants service from the Lord. Serve my senses in this way ot that way.

Arjuna indicates that Kåñëa 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.
The greatest realisation about God, for a karmi who goes to temple, is that God is
order supplier.

Dhanam dehi, grhe dehi.

246 items to ask from Lord.

Bhakti is not is the list.

The Lord will satisfy the senses of the living entities as much as they
deserve, but not to the extent that they may covet or want.

Krishna deals with materialisti people according to their karma, He is not partial. First
you deserve, then I will give you, you cannot demand. The whole karma kanda of
vedas deals with becoming qualified to deserve something, so that Lord will serve
the materialistic people. But devotee do not want to service from the Lord, that's
why they do not take part in karma kanda activities. Because taking part in karma
kanda activiites make Lord to arrange from facilities for that deserving person.

Sammoham sarva bhutesu. Treating according to karma.

Now when devotees does this, Krishna is not going to give, what devotees want
materially, He will see what benefits the devotee. For example, a association with
another devotee benefits the living entity, He then gives that. He do not give
material job, material things, because He knows that takes His devotee away from
Him. He is not so cruel to do so.

If a devotee thinks that my job, my material facility, are the blessings, then he is
neophyte, he is in maya. Without any conscious understanding, although he may not
think that Lord is cruel, but he acts in such a way. This is disrespect to Lord. Others
who are sincere will see, this as disrespect.

Guru Maharaja once was giving class in a gurudwara at patiala or somewhere, where
the book is kept lower than his seating place. Guru Maharaja did not sit on that, until
some alternative was arranged. One person came at end and told, that I would have
left, if you would have accepted that seat. Because the sikhs they respect scriptures,
so it is important to understand what it means to the devotee to respect the Lord, in
awe and reverence and also gradually progress. Monkeys will jump and think them
as paramahamsa, but intelligent person.

If Krishna is helping you, then one will be in a better position, not in a worst position,
then understand Krishna is not helping, maya is helping you.

Gun Merchant and Father example.

Material showbottle civilisation

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.

Nobody will see my opulence. If duryodhana is there, then we can call him show our
place, then that fellow will hit somewhere, falldown somewhere, then fight starts.one
should not be blind in the matter of spirituality. One has to thoroughly understand
the things.

Accept all or not accept farthing

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.

Padma patram ivambhasa

Be like the water drop on a lotus leaf

if you are in a position to do service, then do it, if you are removed then do not worry
about it. Because it is Krishna's will. But out of envy we will think that it is someone's
envy. Even if it is someone's envy, why Krishna is letting him do that. If it is not
Krishna's desire, then something else will be the result, if it is Krishna's desire, then
the result will be better, than as the previous one did. One should be reasy to accept
whatever is given and not feel bad or good if lost, always desire for the service even
it is great or menial.

Do not endeavor much, accept whatever given and engage in the service of
Lord

Arjuna did not want to kill his relatives, and if there were any need to kill them, he
desired that Kåñëa kill them personally. I will not do service, but I will let Krishna do
it.

This is another trick of maya and basically misunderstanding. Krishna this fellow hit
me, now you make arrangements, that he will hit by providence. This is neophyte
mentality.

We should be doing the service, even someone is going to persecute or complain on

you, continue that service. Do not stop service, first thing we do in devotional
service is when we lose enthusiasm, we will stop coming to arati, chanting, reading,
hearing, then devotional service completely, and foolishly think that what i am doing
is devotional service. This is foolishness.
Understanding one to be instrument

At this point he did not know that Kåñëa had already killed them before their coming
into the battlefield and that he was only to become an instrument for Kåñëa.

Not foolishly thinking that i have right to correct everyone, that is also problem,
that's why VD. Everyone do not have right to do everything.

With screw driver we cannot open bolts, that needs a spanner. It is similar.

Squirrel did some service, but hanuman did his service, squirrel cannot complain
that why you are putting big stones, put some sand. Because of enviousness, we will
not be able to see what one is trying to do. That needs the understanding that this is
my right to do, this is my responsibility. Lord Rama killed that sudra who was trying
to recite vedic mantras. Because he may misuse the power of mantra. So to be on
safe side, Lord Rama killed that sudra. So to be one safe side, we have to take
measures.
Arjuna's desire or Lord's desire

Arjuna wanted to excuse them but Lord do not want to do that.

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.

Knowing the Lord's plan is most important. Not everyone can understand that,
unless Lord empowers them to do so. Everyone heard, but then only Arjuna
understood, not even yudhisthira. So in society, that's why brahmanas are there,
they know Lord's plan according to scriptre, that everyone has to be uplifted, so they
do that.

SCM calling sudarshan on account of punishing Jagai and Madhai. Lord do not want
to even excuse the person on His own account, that also He looks for desire of His
devotee. Sometime He may also suggest something if problem is between devotees.

1.36 (34:05)
Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to
kill the sons of Dhåtaräñöra and our friends. What should we gain, O Kåñëa, husband
of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Arjuna explains that what is sinful, what is not sinful to Lord.

Our own kinsmen

when pakistan is attacking we will fight with full strength. When christian people are
preaching non sense, then we will try to fight against it. But is our own kinsmen,
people within ISKCON do non sense, it will be more painful.

So based on bodily connection, Arjuna tried to justify the laws of dharma. Yes
definitely there is a lot of allowances are there in sastric injunctions in relation to the
body or not.

But when one thinks vasudeva kutumbam, then only he can benefit everyone. With
my family i will behave in one way and with others i will behave in some other way.
This is duplicity.

Six kind 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
(6) one who kidnaps a wife.

Such aggressors are at once to be killed, and no sin is incurred by killing such
aggressors

All these were done by duryodhana against pandavas. He is very much follower of
sastra, that he wants to do every single aggression against them. So that he will be
fully satisfying all the principles and become fully qualified to go to hell.

Duryodhana was completely wrong in his understanding of satras, but Arjuna also
doing the same. These are accepted by sastras, but Arjuna is rejecting as
duryodhana did.

Karmi only takes dharma to be adharma and adharma to be dharma. We should not
kill.

He was saintly by character, and therefore he wanted to deal with them in

saintliness. This kind of saintliness, however, is not for a kñatriya, that is
brahmanas quality to forgive.

Ksatriya has to establish dharma.

Example of a ksatriya, quoted by SP

Although a responsible man in the administration of a state is required to be saintly,

he should not be cowardly. For example, Lord Räma was so saintly that people even
now are anxious to live in the kingdom of Lord Räma (räma-räjya), but Lord Räma
never showed any cowardice. Rävaëa was an aggressor against Räma because
Rävaëa kidnapped Räma's wife, Sétä, but Lord Räma gave him sufficient lessons,
unparalleled in the history of the world.

Saintly but not cowardly

one may be saintly, but will not attack any reason, if there is a reason to do so, one
should not pretend, that becomes cowardly, not saintly. If one breaks dharma then
one should be punished.

Misunderstanding about Krishna

Arjuna's addressing of Kåñëa as "Mädhava," or the husband of the goddess of

fortune, is also significant in this connection. He wanted to point out to Kåñëa that,
as husband of the goddess of fortune, He should not induce Arjuna to take up a
matter which would ultimately bring about misfortune. Kåñëa, however, never brings
misfortune to anyone, to say nothing of His devotees.

This is one reason, that misfortunte will come upon him.

1.37 – 38 (38:18)
O Janärdana, 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?

This is another reason, family dynasities will be destroyed.

Ksatriya spirit
do not refuse fight.

Other party may be blind, but i am not blind, they may not consider, but i
am considering

Obligation is actually binding when the effect is good, but when the effect
is otherwise, then no one can be bound. Here binding means, desirable.

Yes ksatriya should accept the challenge, but the result should be good. If the result
is bad, then no obligation, not need to fight.

This is a wrong. Result is not to do with personal front. When dharma could be
established, what is the problem for Arjuna to do that. His consideration is only
personal and nothing to with dharma. He is thinking that obligations or dharma has
to be executed when the result imagined or assumed is good, otherwise one should
not do that.

Family destruction as a reason is given by arjuna in this sloka.

1.39 (39:50)
With the destruction of the dynasty, the eternal family tradition is vanquished, and
thus the rest of the family becomes involved in irreligion.

Spiritual values

there are many principles of religious traditions to help members of the family grow
properly and attain spiritual values.

Social problem related to this, nuclear families, elders are not present, then there is
no guidance, in daily activities, what to do, what not to do. They do whatever they
like to do.
Women who are working they do not wear any mark on forehead, not jewels, or
plastic bangles. Only in funeral ceremony, this is done. This is women are roaming
like a dead body.

remaining younger family members may develop irreligious habits and thereby lose
their chance for spiritual salvation.

No spiritual values, then no chance to attain spiritual salvation.

1.40 (42:40)
When irreligion is prominent in the family, O Kåñëa, the women of the family become
polluted, and from the degradation of womanhood, O descendant of Våñëi, comes
unwanted progeny.

Unwanted population

Good population in human society is the basic principle for peace, prosperity and
spiritual progress in life.

Children should be begotten in a good consciousness.

Samskara discussion and its consequences

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 Cäëakya Paëòita, 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 varëäçrama system. On the failure of
such varëäçrama-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.

Spiritual Master serves Lord, Husband serves Spiritual Master, wife serves husband,
children serves parents,

women can do many household activities which are connected to spiritual ritual
activities.

Why women are less intelligent? It is related to body and its conditional state.

Stri means expansion. Less intelligent because they expand material comfort, do not
worry about spiritual things.

Even after becoming devotees, women need guidance, it is not just they take into
spiritual path, they become completely devoid of guidance or they become qualified
to enter spiritual world, there is always a support or guidance or an obligation is
there, for them to go back to Godhead. This is standard, we are not considering
exceptions.

From spiritual perspective we are souls, but when we are in this material world, we
are in this body, then we have to follow some rules and regulations. We do not mix
with women, although we are devotees.

They will get bewildered, even after entering into spiritual path, like in our
movement we see the women sannyasi guru. That is bewilderement, we know
women deal emotionally, not even judicially.

They are left alone, then everyone will misuse them. They beget children, then
children are left alone, anyways male can say you are independent, you take care.
So now comes the concept of do not beget children but enjoy unlimited sex and go
to hell.

tri-vidhaà narakasyedaà
dväraà näçanam ätmanaù
kämaù krodhas tathä lobhas
tasmäd etat trayaà tyajet

unlimited internet, unlimited porn, unlimited sex, unlimited time at hell.

Everything unlimited.

Women liberation means, how the man plans, makes endevor, makes arrangment,
traps women and cheat them, this is women liberation, how the man cheated the
women, this is women liberation.

Equal rights, about pregnancy.

Different duties for men and women, social rules and regulations has to be followed,
they can worship the same Lord Krishna, only equality in that.

Tendancy is to opt material, go for material. Not trust worthy, do not keep secrets
with women, they will reveal it easily.

Husband should know what is the goal of life, otherwise he becomes servant to the
wife and will be misuigded and stay in this material world only. Women should not be
the head of house, then that is the worst thing the man the can undergo.

1.41 (55:00)
An 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.

there is a need to offer periodical food and water to the forefathers of the family. This
offering is performed by worship of Viñëu, because eating the remnants of food
offered to Viñëu 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 prasädam 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.
Those unwanted population, do not do srardha ceremony.

There is a hellish planet described in Bhagavatam.

Need to retype again

SCM offered pinda for his father, that is a social ritual, that He performed. That is not
an obstacle in the path of devotional service.

How to perform srardha in ISKCON.

1.42 (59:15)
By 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.

Step by step destruction.

Killing ksatriyas, the family tradition will be destroyed, the rest of family become
irreligious, women will become polluted, those who born of such women, the
varnasankaras, they will becom irreligous, they do not perform srardha, they are
going to hellish life to other family members. By this evil deeds, this is the evil deed,
killing of ksatriyas.

The human society is thus set forth by the institution of sanätana-dharma, or

varëäçrama-dharma, are designed to enable the human being to attain his ultimate
salvation.

There are rules an regulations, by following such rules and regulations, the family is
protected. Not by earning money, saving money, buying cars, having properties in
the name of family.

The VD starts with becoming pious and giving up the impious activiites.

What are impious activities?

Need to get that here

ataù pumbhir dvija-çreñöhä

varëäçrama-vibhägaçaù
svanuñöhitasya dharmasya
saàsiddhir hari-toñaëam

O best among the twice-born, it is therefore concluded that the highest perfection
one can achieve by discharging the duties prescribed for one's own occupation
according to caste divisions and orders of life is to please the Personality of
Godhead.

Herein the statement of Bhägavatam is that the highest aim of life or the highest
perfection of the institution of the varëäçrama-dharma is to cooperate jointly for the
satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gétä (4.13)

1.43 (1:1:48)
O Kåñëa, maintainer of the people, I have heard by disciplic succession that those
whose family traditions are destroyed dwell always in hell.

Arjuna is now arguing with Krishna.

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 varëäçrama institution by
which before death one has to undergo the process of atonement for his sinful
activities.

The atonement process is accepting a Spiritual Master from proper sampradaya, to

receive the spiritual knowledge.

This is why we are in ISKCON, knowingly or unknowningly. But is the purpose of

leaving aside the sinful life and accepting the duties to please Lord Krishna is not
done, then there is no point to join ISKCON.

Heard from disciplic succession

This is the way to receive knowledge. And the reason being mentioned here is family
traditions are destroyed, they do sinful actions. They go to hell.

There is no speculation here, the knowledge received is from the disciplic

succession.

1.44 (1:3:8) 1.45 (1:4:15)

Alas, 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.

Arjuna, being a saintly devotee of the Lord, is always conscious of moral principles
and therefore takes care to avoid such activities.

This should be the mood of devotees, displayed Arjuna. Non devotees, they have
selfish motives, they are ready kill their own parents, son, wife, brother, sister.

How that has to be explained

Non devotees, are selfish, how come we are following the same path. We know what
is right, what is wrong, what are the consequences. But why are are also following
the same path?

This is a very good arguement by Arjuna.

Better for me if the sons of Dhåtaräñöra, weapons in hand, were to kill me unarmed
and unresisting on the battlefield.

kñatriya 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.

being a great devotee of the Lord.

1.46 (1:4:48)
evam uktvärjunaù saìkhye
rathopastha upäviçat
visåjya sa-çaraà cäpaà
çoka-saàvigna-mänasaù

Saïjaya 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.

cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed
with grief, no more fighting spirit.

While 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.

Unless one is first class person, one cannot understand the transcendental
knowledge.

This is the quality of a person who can receive self knowledge. Atma tattva. He is
really soft hearted.

Not like that of a materialistic person, who does with motives, he do not have any
selfish motives, just simply due to his soft heartedness to not to harm living entities,
he left aside his duties.

This is the qualificiation, now Krishna will instruct him.

Whole picture or summary of this chapter.

1 – 2 setting the scene

sanjaya tells dhrtarastra, that your son is going to approach his teacher
samaveta yuyutsavah – assembled to fight.
background to Bhagavad Gita.
Sanjaya is informing, that army is there, they are prepared, fight will happen
influence of the place where they are going to fight, it is dharmaksetra, that did not
influence kauravas

3 – 13 Duryodhana's diplomacy

different politics
drona's apparent mistake as pointed by duryodhana
strength of bhisma and bhima, sufficient and insufficient
name of strongest people, not only their side, but also our side
everyone should support bhisma
instead of talking to bhisma, talking to drona.
to note other points

14 – 20
hear Krishna's name
parthasarathi, we hear first time Krishna blowing conchshell with arjuna
spiritual book explains who is God, then it explains how it is, why it is

sign of victory

dharma ksetra
blowing divya sanka
transcendental chariot
gandharvas given horses
kapi dhvajah
madhava husband of fortune is next to Arjuna
sita rama is there
raja yudhisthira
lord is infalliable

21- 45 Arjuna's reason not to fight

questions (1:15:44)

1:20:11