730804 - Lecture BG 02.03 - London
Pradyumna: (leads chanting of verse) (Prabhupāda and devotees repeat)
- klaibyaṁ ma sma gamaḥ pārtha
- naitat tvayy upapadyate
- kśūdraṁ hṛdaya-daurbalyaṁ
- tyaktvottiṣṭha parantapa
- (BG 2.3)
klaibyam—impotence; mā—do not; sma—take it for granted; gamaḥ—go in; pārtha—O son of Pṛthā; na—never; etat—like this; tvayi—unto you; upapadyate—is befitting; kṣudram—very little; hṛdaya—heart; daurbalyam—weakness; tyaktvā—giving up; uttiṣṭha—get up; parantapa—O chastiser of the enemies.
Translation: "O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy."
Prabhupāda: So Bhagavān, Kṛṣṇa, is encouraging, kśūdraṁ hṛdaya-daurbalyam. "For a kṣatriya to speak like that, 'No, no, I cannot kill my kinsmen. I am giving my weapons,' this is weakness, cowardice. Why you are all this nonsense doing?" Kśūdraṁ hṛdaya-daurbalyam. "This kind of compassion, giving up your duty as a kṣatriya, it is simply weakness of the heart. It has no meaning." Klaibyaṁ ma sma gamaḥ pārtha naitat tvayy upapadyate. "Especially for you. You are My friend. What people will say? So give up this weakness of the heart and uttiṣṭha, stand up, take courage."
So just see how Kṛṣṇa is inducing Arjuna to fight. People are very much ignorant, and they sometimes criticize that, "Kṛṣṇa is exciting Arjuna. He is very gentleman, nonviolent, and Kṛṣṇa is exciting him to fight." This is called jaḍa-darśana. Jaḍa-darśana. Jaḍa-darśana means material vision. Therefore śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Śrī-kṛṣṇa-nāmādi.
We become in touch with Kṛṣṇa by chanting His name, Hare Kṛṣṇa. That is the beginning of our connection with Kṛṣṇa. Nāmādi. So śāstra says, ataḥ śrī-kṛṣṇa-nāmādi. Ādi means beginning. So we have no connection with Kṛṣṇa. But if we chant Hare Kṛṣṇa mahā-mantra, immediately our first chance to contact Kṛṣṇa begins. So it has to be practiced. Not that immediately I realize Kṛṣṇa. That is not . . . of course, if one is advanced, it is possible immediately.
So śrī-kṛṣṇa-nāmādi. Nāma means name. So Kṛṣṇa is not only name. Ādi, that is the beginning, but form, activities. Just like śravanaṁ kīrtanam (SB 7.5.23). So śravanaṁ kīrtanam, glorifying or describing about Kṛṣṇa . . . so He has got His form. So nāma means name, and then rūpa means form. Nāma, rūpa . . . līlā means pastimes; guṇa means quality; entourage, His associates; all these . . . ataḥ śrī-kṛṣṇa-nāmādi na bhaved (CC Madhya 17.136). Na bhaved grāhyam indriyaiḥ. By ordinary senses we cannot understand, either Śrī Kṛṣṇa's name . . .
We are hearing our . . . through the aural reception, Kṛṣṇa's name, but if we keep our ear without purification . . . of course, by hearing, it will be purified. We have to help. Help means to avoid the offenses, ten kinds of offenses. So in this way we shall help the purificatory process. Just like if I want to ignite fire, so I must help the igniting process by drying the wood. It will very soon get fire. Similarly, simply chanting, that will help us. So it will take time. But if we avoid the offenses, then it will be very quickly purified. The action will be there. So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136).
So this behavior of Kṛṣṇa, how ordinary men can understand? Because they have got their ordinary senses, therefore they mistake. Why Kṛṣṇa? Even Kṛṣṇa's devotee, Vaiṣṇava. That is also stated: vaiṣṇavera kriyā mūdra vijñeha nā bujhaya (CC Madhya 23.39). Even a Vaiṣṇava ācārya, what he is doing, even the most expert intelligent man cannot understand why he is doing this. Therefore we should not try to imitate the higher authorities, but we have to follow the order, injunction, given by the higher authorities.
It is not possible . . . Kṛṣṇa is exciting Arjuna to fight. That does not mean we can also do that, excite. No. That will be immoral. For Kṛṣṇa it is not immoral. Whatever He is doing . . . God is good. He is all-good. We should accept it. Whatever He is doing, that is all-good. This is one side. And whatever I am doing without authority's order, this is all bad. He does not require any order from anyone else. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). He is the supreme controller. He does not require anyone's instruction. Whatever He does, it is perfect. This is Kṛṣṇa understanding. And not that I have to study Kṛṣṇa in my own way. Kṛṣṇa is not subjected to your examination or your test. He is above all. He is transcendental. Therefore those who have not the transcendental vision, they misunderstand Kṛṣṇa. Here He is directly enticing:
- klaibyaṁ ma sma gamaḥ pārtha
- naitat tvayy upapadyate
- kśūdraṁ hṛdaya-daurbalyaṁ
- taktvottiṣṭha parantapa
- (BG 2.3)
Parantapa is, this word, very word, is used that "You are a kṣatriya, you are king. Your business is to chastise the mischief-mongers. That is your business. You cannot excuse the mischief-monger." Formerly, the kings were so . . . the king himself used to judge. A criminal was brought before the king, and if the king thought it wise, he would take his own sword, immediately cut his head. That was the duty of king. Even not many . . . about hundred years ago in Kashmir, the king, as soon as a thief was caught, he would be brought before the king, and if he is proved that he was a thief, he has stolen, immediately the king will cut off his hands personally, chopped off. Even hundred years ago. So all other thieves warned, "This is your punishment."
So there was no thieving. There was no stealing, no burglary in Kashmir. Even somebody lost something on the road, it will lie down. Nobody will touch it. The order was, king's order was, "If something is lying down on the street uncared for, you cannot touch it. The man who has left it, he would come; he will collect. You cannot touch." Even hundred years ago. So this capital punishment is required. Nowadays the capital punishment is excused.
Murderers are not hanged. This is all mistake, all rascaldom. A murderer must be killed. No mercy. Why a human killer? Even an animal killer should be immediately hanged. That is the kingdom. The king should be so strict. So this sympathy is like Arjuna's sympathy. The sympathy . . . now the state is sympathizing with the murderer not to be killed. This is Arjuna's. That is hṛdaya-daurbalyam. That is not duty. One has to discharge the duty ordered by the superior authority very strictly, without any consideration.
So these are weakness of the heart, this kind of sympathy. But ordinary person will not understand. Therefore to understand Kṛṣṇa, one requires special senses, special senses, not ordinary senses. Special senses means you have to pluck your eyes and you have to put another eyes? No. You have to purify. Tat-paratvena nirmalam (CC Madhya 19.170). Just like if you have got some disease in the eyes, you apply medicine, and when it is clear, you can see clearly everything; similarly, with these blunt senses, we cannot understand what is Kṛṣṇa.
Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). As Śrī Kṛṣṇa's nāmādau, Kṛṣṇa's name, form, quality, etc., is not understood by these blunt senses, so how it is to be done? Now, sevonmukhe hi jihvādau. Again jihvādau: beginning from the tongue, controlling the tongue. Just see. It is something peculiar, that you have to understand Kṛṣṇa by controlling the tongue? This is something wonderful. How is that? I have to control my tongue to understand Kṛṣṇa? But it is, the śāstra injunction is there: sevonmukhe hi jihvādau. Jihvā means tongue.
So in order to see Kṛṣṇa, in order to understand Kṛṣṇa, the first business is to control your tongue. Therefore we say don't take meat, don't take liquor. Because it is controlling the tongue. The tongue is the most strong enemy as sense, as perverted sense. And these rascals, they say: "No, you can eat whatever you like. It has nothing to do with religion." But Vedic śāstra says, "You rascal, first of all control your tongue. Then you can understand what is God."
So this is called Vedic injunction—perfect. If you control your tongue, then you control your belly, then you control your genital. Rūpa Gosvāmī gives instruction:
- vāco-vegaṁ krodha-vegam
- udaropastha-vegam manaso-vegam
- etān vegān yo viṣaheta dhīraḥ
- sa pṛthiviṁ sa śiṣyāt
- (NOI 1)
This is instruction, that anyone who has become competent to control the tongue, to control the mind, to control the anger, to control the belly and control the genital, if six kind of control is there, he is fit for becoming spiritual master; he can make disciples all over the world. And if you cannot control your tongue, if you (cannot) control your anger, control your mental concoction, then how you can become even a spiritual master? That is not possible. Pṛthiviṁ sa śiṣyāt. One who did . . . that is called gosvāmī, gosvāmī or svāmī, master of the senses. Master of controlling these six kinds.
So beginning is the jihvā. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). Sevā. The tongue can be engaged in the service of the Lord. How? You chant Hare Kṛṣṇa, always glorify. Vācāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18-20). Vācāṁsi, means talking. Talking is the business of tongue, and tasting is the business of tongue. So you engage the tongue in the service of the Lord by glorifying.
Whenever . . . you take a vow that "Whenever I shall speak, I shall simply speak, glorifying Kṛṣṇa, nothing more." That is tongue control. If you don't allow your tongue to speak anything nonsense, grāmya-kathā . . . we sometimes sit together, we talk so many nonsense. That should be controlled. "Now I have engaged my tongue for the service of the Lord, so we shall not talk anything of sense gratification." This is controlling the tongue. "I cannot eat anything which is not offered to Kṛṣṇa." This is controlling the tongue.
So these are small techniques, but it has got great, great value, so that Kṛṣṇa will be pleased, the austerity, and He will reveal. You cannot understand. You cannot see Kṛṣṇa. You cannot order Kṛṣṇa, "Kṛṣṇa, please come, dancing with flute. I shall see You." This is order. Kṛṣṇa is not subjected to your order. Therefore Caitanya Mahāprabhu gives us instruction, aśliṣya vā pāda-ratāṁ pinastu māṁ marma-hatāṁ karotu vā adarśanam (CC Antya 20.47). Adarśanam. Everyone wants to see Kṛṣṇa, a devotee, but a pure devotee says that, "No, if You don't like to see me, that's all right. You can break my heart. I may always pray to see You. But You do not come and break my heart, that is also accepted. Still, I shall worship You." This is pure devotion. Not that, "I have asked Kṛṣṇa to come before me dancing. He did not come. So I give up this nonsense. The Kṛṣṇa consciousness movement is no value." Not like that.
This is Rādhārāṇī's attitude. So Kṛṣṇa left Vṛndāvana. All the gopīs, they passed their days simply crying for Kṛṣṇa, but never condemned Kṛṣṇa. Whenever somebody came . . . Kṛṣṇa also was thinking of them, because gopīs are the greatest devotees, topmost devotees. There is no comparison with the devotion of the gopīs. Therefore Kṛṣṇa was always obliged to them. Kṛṣṇa said to the gopīs that "You have to be satisfied with your own business. I cannot return you anything for your love." Kṛṣṇa, the Supreme, the all-powerful, He was unable to repay the debts for the gopīs. So gopīs . . . Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā (Caitanya-manjusa): there is no more better worship than what was conceived by the gopīs. So gopīs are the topmost devotees. And amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore Śrīmatī Rādhārāṇī is greater than Kṛṣṇa. So this is Gauḍīya-Vaiṣṇava philosophy. It requires time.
So the activities of Kṛṣṇa, the rascals, if they simply see that, "Kṛṣṇa is enticing Arjuna to fight; therefore Kṛṣṇa is immoral," that is . . . means wrong vision. You have to see Kṛṣṇa with separate eyes. Therefore Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyaṁ ca (BG 4.9). Divyam. These transcendental activities of Kṛṣṇa, if anyone can understand, simply if anyone can understand, then he becomes liberated immediately. Liberated. Not liberated ordinary liberation, but for going back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). The greatest liberation.
There are different types of liberation also. Sāyujya, sārūpya, sārṣṭi, sālokya, sāyujya . . . (CC Madhya 6.266). Five kinds of liberation. So sāyujya means to merge into the existence, Brahman, brahma-laya. That is also liberation. The Māyāvādīs or the jñānī-sampradāya, they want to merge into the existence, Brahman existence. That is also mukti. That is called sāyujya-mukti. But for a devotee, this sāyujya-mukti is just like hell. Kaivalyaṁ narakāyate. So for Vaiṣṇava, kaivalyam, to . . . monism, to merge into the existence of the Supreme, is compared with hell. Kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5). And the karmīs . . . jñānīs are anxious to merge into the existence of the Brahman effulgence, and the karmīs, their highest aim is how to be elevated in the higher planetary system, Svarga-loka, where Lord Indra is there, or Brahmā is there. That is karmīs' ambition, to go to the heaven. They all, except Vaiṣṇava philosophy, in all other literature, all other scripture, means Christian and Muhammadan, their aim is how to be elevated to the heaven.
So heaven is described in the Vedic literature as tri-daśa-pūar. Tri-daśa-pūra. Tri-daśa-pūra means there are 33,000,000's of demigods, and they have got their separate planets. This is called tri-daśa-pūra. Tri means three, and daśa means ten. So thirty-three or thirty. Anyway, tri-daśa-pūra ākāśa-puṣpāyate. Ākāśa-puṣpa means something imaginary. Something imaginary—a flower in the sky. A flower should be in the garden, but if somebody imagines the flower in the sky, it is something imaginary. So for a devotee, this heavenly promotion to the heavenly planet is just like a flower in the sky. Tri-daśa-pūra ākāśa-puṣpāyate, kaivalyaṁ narakāyate. Jñānī and karmī.
And durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁstrāyate (Caitanya-candrāmṛta 5). Then yogī. Yogīs are trying. Yogī means yoga indriya-samyama, controlling the senses. That is yoga practice. Our senses are very strong. Just like we also, Vaiṣṇavas, we first of all try to control the tongue. So yogīs also, they try to control the senses, not only tongue, but all other, ten kinds of senses, by that yogic mystic process. So why they are trying to control? Because the senses are just like serpents. A serpent . . .
Just like they touch anywhere, immediately something up to death. Injury there must be, up to death. This is exemplified: just our sex impulse. As soon as there is illicit sex, there is so many difficulties. Of course, nowadays it has all become very easy. Formerly it was very difficult, especially in India. Therefore a young girl was always protected, because if she mixes with the boys, somehow or other, as soon as there is sex, she becomes pregnant, and it will be no more possible to get her married. No. Touched by the serpent. This is . . . Vedic civilization is very strict. Because the whole aim was how to go back to home, back to Godhead, not sense gratification—eat, drink, be merry, enjoy. That is not the aim of human life.
So everything was planned with that aim. Viṣṇur aradhyate.
- puruṣeṇa paraḥ pumān
- viṣṇur āradhyate . . .
- nānyat tat-toṣa-kāraṇam
- (CC Madhya 8.58)
Varṇāśrama, these brāhmaṇa, kṣatriya, vaiśya, everyone had to strictly follow the rules and regulation of the particular division. A brāhmaṇa must act as a brāhmaṇa. A kṣatriya must as . . . here is the . . . just Kṛṣṇa says: "You are kṣatriya; why you are talking all this rascal? You must!" Naitat tvayy upapadyate (BG 2.3). "In two ways you should not do this. As a kṣatriya you should not do this, and as My friend, you should not do this. This is your weakness." So this is Vedic civilization.
Fight for the kṣatriya. A brāhmaṇa is not going to fight. Brāhmaṇa is satyaḥ śamo damaḥ, he is practicing how to become truthful, how to become clean, how to control the senses, how control the mind, how to become simple, how to become full cognizant of the Vedic literature, how to apply practically in life, how to become firmly fixed up in conviction. These are brāhmaṇas'. Similarly, kṣatriya's—fighting. That is necessary. Vaiśya—kṛṣi-go-rakṣya-vāṇījyam (BG 18.44). So all these strictly to be followed.
Just yesterday we were reading when Manu, Vaivasvatu Manu, came to Kardama Muni, he is receiving, "Sir, I know that your touring means you are just . . ." what is called? What is called, examining?
Prabhupāda: Inspecting, yes. Inspecting. "Your touring means inspection whether the varṇāśrama, whether the brāhmaṇa is doing actually as brāhmaṇa, kṣatriya is doing actually as kṣatriya." That is king's touring. King's touring not a pleasure touring, at the expense of the state go somewhere and come back. No. He was . . . sometimes in disguise the king used to see whether this varṇāśrama-dharma is being maintained, properly being observed, whether somebody is simply wasting time like hippies. No. That cannot be done. That cannot be done.
Now in your government there is some inspection that nobody is employed, but unemployed. But so many things are not practically inspected. But it is the duty of the government to see everything, varnāśramācaravatā, everything is practicing as brāhmaṇa. Simply by falsely becoming brāhmaṇa, falsely becoming kṣatriya—no. You must. So this was the king's duty, government's duty. Now everything is topsy-turvied. Everything is no more practical value. Therefore Caitanya Mahāprabhu said, kalau . . .
- harer nāma harer nāma harer nāmaiva kevalam
- kalau nāsty eva nāsty eva nāsty eva gatir anyathā
- (CC Adi 17.21)
It is very difficult to take us back to the original process of civilization.
So for a Vaiṣṇava, as I was explaining, the tri-daśa-pūra ākāśa-puṣpāyate durdāntendriya-kāla-sarpa-paṭalī. So controlling the sense, that is durdānta. Durdānta means formidable. It is very, very difficult to control the senses. Therefore the yoga process, mystic yoga process—just to practice how to control the senses. But for a devotee, they . . . just like the tongue, if it is engaged only in the business of chanting Hare Kṛṣṇa mantra and eating only Kṛṣṇa prasādam, the whole thing is done, perfect yogī. Perfect yogī.
So for a bhakta there is no trouble with the senses, because a bhakta knows how to engage each and every sense in the service of the Lord. Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). That is bhakti. Hṛṣīka means the senses. When the senses are engaged only for the service of Kṛṣṇa, Hṛṣīkeśa, then there is no need of practicing yoga. Automatically they are locked up in the service of Kṛṣṇa. They have no other engagement. That is the highest. Therefore Kṛṣṇa says:
- yoginām api sarveṣāṁ
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
"A first-class yogī is he who is always thinking of Me." Therefore this chanting of Hare Kṛṣṇa mantra, if we simply chant and hear—the first-class yogī. So these are the process.
So Kṛṣṇa wants to Arjuna that, "Why you are indulging in this weakness of mind? You are under My protection. I am ordering you to fight. Why you are denying?" This is the purport.
Thank you very much.
Devotees: All glories to Prab . . . (cut) (end)