Re: {Bhakti Vriksha} e-Bhakti Shastri
Desikachari Venugopal
Please accept my humble obeisances. All glories to srila Gurudeva! All
glories to Srila Prabhupada!
Since on fridays we do not have time to discuss questions and answers,
learn verses etc, we can discuss them in this group.
For today please answer the following questions from the Bhakti
shastri students' hand book on the second chapter:
1) List Arjuna's arguements for not fighting.(1.27- 2.7)
2) List six symptoms of Bhagavan in English or sanskrit.(2.2)
3) What is the meaning of the phrase ksudram hrdaya daurbalyam (2.3)
4) According to scriptural codes, when is a teacher fit to be abandoned? (5)
5) What is the meaning of the phrase dharma-sammudha- cetah?(2.7)
Please see the Bhagavad-gita and write in your own words and send to
the group. We will choose the best answer and file it for every one to
use.
Please learn this verse for today:
BG verse 2.7
Kaarpanya dosopahata svabhaavah
prcchaami tvaam dharma sammuudha cetaah
yac chreyah syaan niscitam bruuhi tan me
sisyas te ham saadhi mam tvaam prapannam
Translation:
Now I am confused about my duty and have lost all composure because of
miserly weakness.In this condition Iam asking You to tell me for
certain what is best for me. Now I am Your disciple, and a soul
surrendered to You. Please instruct me.
We will recite all the verses we learn in this group on
friday.Pleaselearn the translation also.
Your servant,
Prema Padmini dd
Shyam Amarnath
All Glories to Guru & Gauranga!!!
All Glories to Srila Prabhupada!!!
Please accept my Humble obeisances!!!
Dear Mathaji,
I am herewith enclosing my answers for the Questions...
- List Arjuna's arguments for not fighting. (1.27- 2.7)
- Arjuna after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion. He was sympathetic foreseeing their imminent death and out of compassion did not want to fight as he displayed symptoms of material fear — namely, loss of life. He was in bodily conception of life and was bewildered.
- Arjuna thought that his victory in the battle would only be a cause of lamentation for him.
- Arjuna thinks that by killing his kinsmen there would be no happiness in his life, and therefore he is not willing to fight.
- Arjuna feared that all his relatives and friends will be killed on the battlefield and he will be unable to share his opulence after victory.
- Arjuna was saintly by character, and therefore he wanted to deal with his enemies in saintliness. He did not, therefore, consider such killing profitable simply for the sake of temporary bodily happiness.
- Arjuna believed that such an act of killing his kinsmen will bring in misfortune for him.
- Arjuna felt that death of elder family members will result in stoppage of purification process of the heirs and loss of spiritual values. As a result the younger generations will develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain. Also Women and Children will require protection by the elder members of the family & to avoid risk of unwanted population.
- Arjuna believes that respectable superiors like Bhisma & Droṇācārya are always worshipable. Even if they attack, they should not be counterattacked
- Considering all these pros and cons, arjuna decides not to fight.
- List six symptoms of Bhagavan in English or Sanskrit. (2.2)
- Krishna is the Supreme Personality of Godhead – he is herein referred to as Bhagavan because he possess the 6 qualities of Bhagavan namely All Riches, All Strength, All Fame, All Beauty, All Knowledge and All Renunciation
- What is the meaning of the phrase ksudram hrdaya daurbalyam (2.3)
- “Give up such petty weakness of heart and arise”
- According to scriptural codes, when is a teacher fit to be abandoned? (2.5)
- What is the meaning of the phrase dharma-sammudha- cetah? (2.7)
thanks
Shyam S Amarnath
> Date: Tue, 13 Apr 2010 16:58:14 +0530
> Subject: Re: {Bhakti Vriksha} e-Bhakti Shastri
> From: veeja...@gmail.com
> To: bhakti-...@googlegroups.com
> Please Chant
> "Hare Krsna Hare Krsna Krsna Krsna Hare Hare,
> Hare Rama Hare Rama Rama Rama Hare Hare".
>
> You received this message because you are subscribed to the Google
> Groups "Bhakti Vriksha" group.
> To post to this group, send email to bhakti-...@googlegroups.com
> To unsubscribe from this group, send email to
> bhakti-vriksh...@googlegroups.com
> For more options, visit this group at
> http://groups.google.co.in/group/bhakti-vriksha?hl=en?hl=en
>
> To unsubscribe, reply using "remove me" as the subject.
The battle for the FIH Hockey World Cup Drag n’ drop
Sravan Muguda
1) List Arjuna's
arguments for not fighting.(1.27- 2.7)
Arjuna argues with Lord Krishna for not fighting for different namely compassion, enjoyment, destruction of family, fear of sinful reaction and indecision. In verse, 1.28, Arjuna says to Krishna that seeing his relatives and friends present before him in such a fighting spirit, his limbs starts quivering and his mouth starts drying up. This is a natural sign of Arjuna being a devotee to show compassion over the killing of his own soldiers and as well as his opposition’s soldiers. So, Arjuna naturally being compassionate reasons out to Lord Krishna, not to fight.
While on the basis of enjoyment, Arjuna tells to Lord Krishna that, if he engaging in the battle, he would be facing his teachers, fathers, sons, maternal uncles, father-in-law, grandsons, and relatives. Fighting against them Arjuna argues even winning the battle there will be no one to share the opulence after the victory.
Arjuna considers fighting against his teachers, fathers and relatives as an act of sin. This sinful acts of killing his own teachers, fathers and other relatives can only yield him misfortune. This is explained in verse 1.36
He further argues with Lord Krishna that with destruction of family members, the tradition is lost and he argues that with the tradition lost their arises irreligion. These are the basic arguments put forward by Arjuna to Lord Krishna for not fighting the battle.
2) List six symptoms of Bhagavan in English or
sanskrit.(2.2)
Bhagavan is explained by the great authority Parasara Muni.Bhagavan ( The
Supreme personality of Godhead) who possess all riches, all strength, all fame,
all beauty, all knowledge and all renunciation.
3) What is the meaning of the phrase ksudram
hrdaya daurbalyam (2.3)
Ksudram = petty;
hrdaya = of the heart; daurbalyam = weakness; So the meaning will be “Give up such petty weakness of heart”
4) According to
scriptural codes, when is a teacher fit to be abandoned? (5)
The scriptural codes says that, when a teacher is fit to be engages himself in any abominable action and has lost the sense of discrimination abandoned.
5) What is the meaning of the phrase
dharma-sammudha- cetah?(2.7)
Dharna = religion, sammudha = bewildered; cetah = in heart; “ bewildered/ confused about his duty”
Hare Krishna!!
Your Humble Servant!!
Sravan Muguda+919886036971
Desikachari Venugopal
All glories to Srila Gurudeva! All gloires to Srila Prabhupada!
Thank you very much for your answers.
I will comment on each answer;
1) Shravan prabhu's answer has classified the categories of Arjuna's
reasons for not wanting to fight correctly, but there are only 4
reasons given. The fifth one i his indecision, as expressed in the
verse 2.6. He says nor do we know which is better- conquering hem or
bein conquered by them.
Shyam prabhu has described in greater detail, but these can be
organized along the five classifications of 1) compassion 2) wanting
enjoyment 3) fear of sinful reactions 4) break down of vrnasrama
system 5) His indecision
2) The answer is correct but you can explain it a little further as is
given in the purports about how Krishna is the Supreme Bhagavan even
among Brahma, Siva, Narayana, etc.
3)Again the translation is correct, but you can explain what weakness
of heart was displayed by Arjuna, why it was considered petty by
Krishna and why Arjuna especially was not expected to have such a
weakness.
4) Again it is correct, but the reference to context can also be
explained which can also serve as a good example to understand the
injunction.
5)Again technically correct, but needs more explanation as to why
Arjuna considered himself as one deviated or bewildered about his
duties. Srila Prabhupada also explains as to how this is the nature of
the world situation and how every one needs a Guru because of a
similar confusion.
Thank you very much for the answers , and I hope you can write in an
expanded way as I have mentioned. These questions are the bank from
which our exam paper will be set. so it is good if we come up with the
perfect answers and file them, so we can learn them very easily in the
future.
Please by heart the following verse:
na tv evaaham jaatu naasam
na tvam neme janaadipaah
na caiva na bhavishyaamah
sarve vayam atah param
Translation:
Never was there a time when I did not exist, nor you, nor all these
kings, nor in the future shall any of us cease to be.
Your servant,
Prema Padmini dd
On Thu, Apr 15, 2010 at 9:39 AM, Sravan Muguda <shra...@gmail.com> wrote:
>
> Sravan Muguda
> +919886036971
>
>
> ---------- Forwarded message ----------
> From: Sravan Muguda <shra...@gmail.com>
> Date: Wed, Apr 14, 2010 at 11:44 PM
> Subject: Re: {Bhakti Vriksha} e-Bhakti Shastri
poornima prakash
3) What is the meaning of the phrase ksudram hrdaya daurbalyam (2.3)
4) According to scriptural codes, when is a teacher fit to be abandoned? (2.5)
--
Please Chant
"Hare Krsna Hare Krsna Krsna Krsna Hare Hare,
Hare Rama Hare Rama Rama Rama Hare Hare".
You received this message because you are subscribed to the Google
Groups "Bhakti Vriksha" group.
To post to this group, send email to bhakti-...@googlegroups.com
To unsubscribe from this group, send email to
bhakti-vriksh...@googlegroups.com
For more options, visit this group at
http://groups.google.co.in/group/bhakti-vriksha?hl=en?hl=en
To unsubscribe, reply using "remove me" as the subject.
--
loka samastha sukhinav bhavanthu
Sunil BS
Question number (1)
List reasons for Arjuna’s Arguments for not fighting:
|
Serial No. |
Reasons |
Reference |
Refutation Verses by Lord Krishna |
|
1 |
Compassion |
1.28-1.30 |
2.11-2.30 |
|
2 |
Loss of Enjoyment |
1.31-1.35 |
2.31-2.32 |
|
3 |
Fear of Sinful Reactions |
1.36-1.38 |
2.33-2.37 |
|
4 |
Destruction of Family Traditions |
1.37-1.43 |
2.45,2.46, 3.24 |
|
5 |
Indecision |
2.6 |
|
1) Compassion
Verses 1.28 to 1.30 reveals physical symptoms and subtle symptoms of such compassion which is listed below:
|
Sl No. |
Body Part |
Sign/s |
|
1) |
Limbs |
Quivering |
|
2) |
Mouth |
Drying up |
|
3) |
Whole body |
Trembling |
|
4) |
Hair |
Standing |
|
5) |
Hands |
Gandiva Bow Slipping |
|
6) |
Skin |
Burning |
|
7) |
Legs |
Not able to stand due to impatience |
|
Listed separately as it does not relate to physical symptoms | ||
|
8) |
Mind |
Forgetting self and mind reeling |
|
9) |
Sight |
Only causes of misfortune seen |
Focussed points to be learnt from the purports given by HDG AC Bhaktivedanta Swami Prabhupada:
1.1) Causes of compassion and different view points presented: Reference 1.28 and 5.18.12 quoted within the purport
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
mano-rathenäsati dhävato bahiù
"One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (SB 5.18.12)
· Compassion of Arjuna is not because he is faint hearted it is because he is soft hearted and Srila Prabhupada quotes this Sloka to explain how a devotee of the Supreme personality of god head all good qualities are manifested in such a devotee
· Non-devotee in contrast – He may be advanced by education & culture, but lacks godly qualities; hovering on mental plane, he is certain to be attracted by glaring energy
· In case of Arjuna compassion it was genuine godly quality because he was concerned about the warriors of both the sides.
1.2) False compassion due to material fear:-Indicates material conception
of life (1.29 – 1.30)
· Impatience – Due to this impatience Arjuna was unable to stay on the battlefield
· Weakness of mind – Thus he was forgetting himself
· Excessive attachment to material things – This puts a man in such a bewildered
1.3) Two kinds of trembling/standing of hair
· Hair standing due to spiritual ecstasy/trembling
· Great fear under material condition-Trembling mentioned in 1.29 is due to material fear – as evident from the symptoms from 1.29, slipping of Gandiva and burning skin
1.4) Cause of fearfulness – Ref. SB 11.2.37
bhayaà dvitéyäbhiniveçataù syäd
éçäd apetasya viparyayo 'småtiù
tan-mäyayäto budha äbhajet taà
bhaktyaikayeçaà guru-devatätmä
Translation
Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called mäyä. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul
Such fearfulness and loss of equilibrium takes place in a person too affected by material conditions
Practical learning: One should not be disturbed by material temporary changes because that is the nature of the material world
1.5) Importance of Nimittani-viparitani in text 1.30 – To see only causes of misfortune
- Only pain and frustration-To see only painful reverses and Sees only frustration in expectations
- No happiness – Not to be happy even by victory, it would only give lamentation
1.6) Causes of such frustrations in life
- Misdirected interest – Only interested in one’s own welfare
- Ignorance of real self-interest – Real self-interest is Vishnu’s satisfaction
- Conditional nature is to forget this real self interest – this is the cause of material pain
Is Arjuna a conditioned soul – Arjuna is showing ignorance of his real self-interest by Krishna’s will.
Further on various occasions during the war the Pandavas not being overwhelmed that they may be blamed for having broken the rules of the war did so on Lord Krishna’s will giving up their lower self interest but being alert to the higher and supreme self interest that is to act according to the will of the Lord however the Kauravas were ready to accept principles of dharma if it served their lower self interest and were readily and willingly without second thought ready to break the rules of dharma if dharma came in the way of their lower self interest which was not the case of the Pandavas.
2) Arjuna’s second argument- Loss of Enjoyment (1.31-1.35) (Refutation by the lord in 2.31 and 32)
2.1) Theme in 1.31-Arjuna in a “blind conception of life” cannot see the right way to achieve even the material happiness. He argues that fighting will not offer him any enjoyment, even by victory.
Focus of learning in the purport for 1.31:
(a) Theme of this purport – Blind conception of life exhibited
- Without knowing one’s self interest as Vishnu, conditioned souls are attracted by bodily relationships, hoping to be happy in such conditions
- One even forgets the causes of material happiness
(b) How Arjuna exhibits “blind conception of life”
- Refuses to fight – He appears to have even forgotten the moral codes of a ksatriya
- Moral code of a ksatriya – For Arjuna kingdom is a must for his subsistence because ksatriyas cannot engage themselves in any other occupation
- Two kinds of men enter the sun globe:
▪ Ksatriya who dies directly in front of the battlefield under Krishna’s personal order
▪ The person in the renounced order of life who is absolutely devoted to spiritual
culture
(c)Arjuna’s proposal
- He is reluctant to kill his enemies, what to speak of his relatives – He thinks that by killing them there would be no happiness in his lives
▪ Analogy: Just like a person who does not feel hunger is not inclined to cook
- He considers himself fit to go to the forest to live a secluded life of frustration
▪ He wants to escape because his sole opportunity in gaining a kingdom lies in
fighting with his cousins and brothers which he does not like to do
Common Theme 1.32 to 1.35
Arjuna exhibits “typical calculation of material life”. He feels that fighting will not give him any enjoyment even if he is victorious because:
- He wants to show off his opulence and share with the society after victory
- Also if there is any need to kill his relatives, let Krishna kill them
Focussed learning from 1.32 to 1.35
(a) Arjuna misuses the name ‘Govinda’
- Meaning of ‘Govinda’ – Krishna is the object of all pleasures for the cows and the senses
- What Arjuna indicates by addressing Krishna as ‘Govinda’
- He indicates that Krishna should understand what will satisfy Arjuna’s senses
- Material understanding of God – Materially everyone wants to satisfy his senses and wants God to be his order supplier for such satisfaction
- What is the right conception of the name ‘Govinda’
- Lord will satisfy the senses of the living entities as much as they deserve, but not to
the extent they may covet
- Because ‘Govinda’ is not meant for satisfying our senses
- Right conception – When one tries to satisfy the senses of ‘Govinda’ without desiring to satisfy one’s own senses, then by the grace of ‘Govinda’ all the desires of the living entities are satisfied
Srila Prabhupada now compares typical calculation of material life and transcendental life:
(b) Typical calculation of material life
- Show off tendency – Everyone wants to show off his opulence to friends and relatives, but Arjuna fears that all of them will be killed on the battlefield
-To be so-called ‘good man’ – Arjuna did not want to kill his relatives, and even if there was any need to kill them, he desires that Krishna kill them and he should not be involved
(c) Transcendental life
- Transcendental life – Devotee wants to satisfy the Lord’s desire
- He can, Lord willing, accept all kinds of opulences for the service of the Lord
- What is the Lord’s desire here – He wants Arjuna to fight
- Why Lord is so determined to fight – He can excuse a person on His own account, but he excuses no-one who has done harm to his devotees
- By the Lord’s plan they were already killed; He just wants Arjuna to be an instrument
- If the Lord is not willing, he should not accept a farthing (One should give up all selfish likes and dislikes)
-Similarly Arjuna is told to execute the Lord’s desire and not to exhibit his own desires
- Of course Arjuna’s own desires do reflect the following qualities:
▪ Arjuna’s deep affection for community and family is exhibited here partially due to his natural compassion for them
▪ As a natural devotee Arjuna did not like to retaliate against his miscreant cousins and brothers
3) Arjuna’s third reason- Fear of sinful reactions (1.36-1.38) Refutations by the Lord in 2.33 to 2.37
COMMON THEME: Arjuna argues that fighting will incur sinful reactions because of the unique position of the aggressors as seniors and relatives
FOCUS OF LEARNING: PURPORTS 1.36 – 1.38
(a) Six kinds of aggressors to be killed (based on grounds of politics and sociology – Artha-sastra)
Killing them does not incur any sin.
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
(b) Why Arjuna favors forgiveness (based on the grounds of religion and saintly behavior – Dharmasastra)
- Because of the unique position of these aggressors as seniors and relatives
- Forgiveness on account of saintliness
- Arjuna considers why to risk life and eternal salvation for temporary pleasures and kingdom
(c) Correct understanding about forgiveness / saintliness
- Saintliness is not justified for a ksatriya
- Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita
(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:
- Krishna is the husband of the Goddess of ‘fortune’
- Krishna should not cause an action which brings ‘misfortune’
(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness
(1.37 – 1.38)
- Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
- Therefore Arjuna considered that he is not obliged to fight
4) Arjuna’s 4th argument- destruction of family traditions (1.37 to 1.43) Refutation in 2.45,46, 3.24
COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:
1. Death of Elderly (1.39)
-Fighting destroys the whole dynasty
2. Family Traditions Stop: Irreligion increases (1.39)
-With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of thefamily becomes involved in irreligion
3. Women polluted (1.40)
- When irreligion is prominent, the women in the family become polluted
- Chanakya Pandit says “Women need protection”
- Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
- How they are protected – By engaging in religious principles, either under father, husband or son
- If they are not protected, it leads to adultery and varna-sankara
4. Varna-sankara (unwanted progeny) (1.40*)
- From degradation of woman comes unwanted progeny
- Varna-sankara has three effects
Risk of war, pestilence and Hellish life
- For the whole family – Ancestors falldown because pinda-dana stops
▪ For those who destroy family- All community projects and family welfare acts stop
5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)
6. Culture is destroyed – Community projects and family welfare acts stop (1.42)
FOCUS OF LEARNING: PURPORTS 1.39 — 1.43
(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of family grow and attain spiritual values
(b) Role of elders (1.39 purport)
- Responsible for maintaining purificatory samskaras (birth to death)
- Helping younger generation on the path of salvation
(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and spiritual progress in life
(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood
(e) Philosophy of Pinda-Dan (1.41 purport)
-Based on rules and regulations of fruitive acts
-What it is – To offer periodical food and water to forefathers
-Right process – worship of Vishnu done / remnants offered to forefathers
-Principle: To release them from many sinful reactions / ghostly existence etc.
-Who is not obliged for this – One in devotional life
-Why devotees are not obliged – Because devotional service relieves hundreds and
thousands of forefathers from all misery (Ref. SB. 11.5.41)
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
"Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers." Such obligations are automatically fulfilled by performance of devotional service to the Supreme Personality of Godhead
(f) Community projects and family welfare acts – Importance (1.42 purport)
- They are set forth by Varnashrama / Sanatana-dharma
- Sets duties for four orders of society
- Purpose – To help attain ultimate salvation
- ‘Result of breaking’ such projects
- Chaos in society
- People forget ultimate aim of life – Vishnu
(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession
- Arjuna based his arguments not on personal experience, but on what he has heard from authorities
(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before death one has to undergo the process of atonement for his sinful activities
-Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
ARJUNA’S FIFTH ARGUMENT — “INDECISION”
THEME: “Indecision” – Arjuna is confused whether to fight or not to fight
Arjuna is confused and indecisive based on the following aspects
- If he fights:
- He may win – Still he will not be able to enjoy without his relatives (1.31 – 1.35)
- He may not emerge victorious in spite of so much bloodshed – No enjoyment guaranteed
- If he does not fight:
- Begging will be his only means of subsistence – For a ksatriya it is difficult and therefore no enjoyment
FOCUS OF LEARNING: PURPORT 2.6
(a) Considerations by Arjuna prove Arjuna’s following virtuous qualities:
- He was a great devotee of the Lord
- Highly enlightened
- Complete control of mind and senses
- Desire to live by begging – a sign of detachment
- Also strong faith in Krishna’s instruction (His spiritual master)
- Conclusion: These qualities make him quite fit for liberation
(b) Qualifications for liberation – Controlled senses, knowledge and devotion
- Unless senses are controlled – no chance of elevation to the platform of knowledge
- Without knowledge and devotion, no chance of liberation
2) List six symptoms of Bhagavan in English or sanskrit.(2.2)
Focus of the purport is understanding the bhagavan feature of the lord which is detailed out below and to understand the Lord Krishna is even above Lord Siva, Lord Brahma and Lord Sriman Narayana as none of them can claim to have all the opulences in full as explained by Parasara Muni which is also detailed out below:
(a) Importance of Krishna being referred to as ‘Bhagavan’ (Ultimate feature of the Absolute Truth)
- Three phases of Absolute Truth – Brahman, Paramatma and Bhagavan (Ref. SB 1.2.11)
vadanti tat tattva-vidas
tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
"The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramätmä, and Bhagavän."
- Bhaktas are the topmost transcendentalists – because they have realized the Bhagavan feature, the topmost feature of the Absolute Truth
(b) Definition of Bhagavan by Parasara Muni – All six opulences in full (Only Krishna can claim to have all six in full)
The Sanskrit word bhagavän is explained by the great authority Paräçara Muni, the father of Vyäsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavän. Only Kåñëa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmä, Lord Çiva, or Näräyaëa, can possess opulences as fully as Kåñëa.
In Sanskrit the quote is as follows:
Aisvarasya samagrasya sriya viryah yasah jnana vairagyam eva ca
(c) Supporting references on Krishna’s supremacy
- Ref. Brahma Samhita – Krishna as the source of all, The Supreme Personality of Godhead
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
"There are many personalities possessing the qualities of Bhagavän, but Kåñëa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes."
-Ref. SB 1.3.28
ete cäàça-kaläù puàsaù
kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge
"All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kåñëa is the Supreme Personality of Godhead Himself." (SB 1.3.28)
3) What is the meaning of the phrase ksudram hrdaya daurbalyam (2.3)?
klaibyaà mä sma gamaù pärtha
naitat tvayy upapadyate
kñudraà hådaya-daurbalyaà
tyaktvottiñöha parantapa
The following words appear in the Sloka Klaibyam-impotency, partha- Arjuna referred as son of Prtha who is Lord Krsna’s aunt, Ksudram Hrdaya daurbalyam- Petty weakness of heart.
Well to answer the meaning of the phrase the focus of the learning of the purport is important, which to indicate that a person of high birth and action like (Brahmanas and Ksatriyas) have to act like one otherwise they will be referred as unworthy sons of Brahmana or Ksatriya they would not be referred to as Brahmana or Ksatriya themselves (Dvija Bandhu). Here Arjuna is being chastised by Lord Krishna because he being son of Prtha and Prtha was his Aunt therefore he is reminding him about his relationship and closeness therefore Arjuna is not expected to give up fighting especially in the presence of Lord Krishna further Lord Krishna is also personally being his charioteer and directly guiding Arjuna.
Lord Krishna also chastises Arjuna of weak heartedness (hrdaya daurbalyam) because his false magnanimity to fight with Bhishma and Drona which Arjuna indicates in verse 2.4, therefore such compassion is not mangnanimity it is pettiness.
4) According to scriptural codes, when is a teacher fit to be abandoned? (2.5)
The focus of the purport is how Arjuna is giving preference to Dharma Shastra over Artha Shastra, in the Artha Shastra a Guru has to be abandoned in the following circumstances
A teacher is fit to be abandoned if he:
-Engages in abominable action
-Has lost his sense of discrimination – e.g. Bhisma and Drona taking the side of Duryodhana because of his financial assistance
The reason Arjuna is using Dharma Shastra which places forgiveness above abandonement is because of the unique position of his Guru being a superior and relatives.
Arjuna is ready to take up alms rather than fighting which is again not recommended for Ksatriyas it is the duty of a Ksatriya to rule and not beg alms.
Practical learning- Injunctions of Lord Krishna is above Artha and Dharma Shastra and will of Lord Krishna is the highest Self interst of the Soul.
5) What is the meaning of the phrase dharma-sammudha- cetah?(2.7)
Dharma Sammudah Cetah is basically being confused about ones duty at the heart, the word cetah is very significant here as Arjuna has used all Shastra and Logic coming out from his mind and he is still confused hence he is submitting himself to Lord Krishna.
So this brings out the theme and focus of learning to be achieved as explained in the purport:
The Theme of the purport is as follows:
Arjuna expresses need to surrender
-Confused about duty
-Lost all composure because of miserly weakness
FOCUS OF LEARNING: PURPORT 2.7
(a) The purport (essence) of the verse is to “Approach a bona-fide spiritual master (one in bona-fide parampara) to come out of material perplexities and for proper guidance to execute the purpose of life”
- A person with a bona-fide spiritual master is supposed to know everything
- Thus one should not remain in material perplexities but approach a spiritual master
(b) Analogy: Material perplexity and forest fire – Both happen without desire and without being set by anyone
(c) Definition of ‘Man in material perplexity’ – One who does not understand the problems of life
- Ref. Brhad Aranyaka Upanisad – It defines such a perplexed person as a miser (krpana) (yo va etad aksaram gargi aviditvasamal lokat praiti sa krpanah)
- Definition of a ‘Miser’ –
One who does not utilise the most valuable asset of a living entity – human form – to solve all the problems of life-One who wastes their time in material bodily conception by being overly affectionateto family life, wife and children (same as animals)-Suffers from “Skin disease” which refers to attachment to family life: wife, children
and other members. 2 aspects of “skin disease”:-Thinks that, ‘I can protect and save the family members from death’-Thinks that ‘The family can save me’-Quits life like cats and dogs, without understanding self-realisation
(d) Definition of ‘Brahmana’ – Intelligent and utilizes the human body to solve all problems of life –
(Ref. Brhad Aranyaka Upanisad)(Yo va etad aksaram gargi viditvasamal lokat praiti sa brahmanah)
(e) Setting the mood of understanding the ‘knowledge of Bhagavad-gita’ –
‘Arjuna’ vs ‘Mundane Scholar’
- Correct mood – ‘Arjuna’ stops friendship and surrenders to Krishna as the first disciple of Bhagavad-gita
- Incorrect mood – ‘Mundane scholar’ – They say that there is no need to submit to Krishna but to “Unborn within Krishna” – Therefore he is called the greatest fool with respect to understanding Bhagavad-gita
Hemant Jadhav
Please accept my sasthang namaskar.
I have made a attempt below to answer the questions based on my limited knowledge of the complete Truth.
1) List Arjuna's arguements for not fighting.(1.27- 2.7)
1. One should be compassionate towards relatives
2. Sri Arjuna was basing his happiness on his kinsmen's well being. So loss of his kinsmen would not be a source of happiness to Sri Arjuna.
And he mentioned that victory at the cost of his relatives and his teachers would be too painful.
So basically neither the PROCESS of war not the RESULT of the war was motivating for Sri Arjuna
3. He says that he will be incurring sin after killing his Guru, His grandfathers and relatives inspite of they being good humans who have not done any evil activities as mentioned in Shloka (1.36) :
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, and
(6) one who kidnaps a wife
4. Later Sri Arjuna mentions to the consequence of the war
- All the dependents will be orphaned.And with No guidance from elders, Women will get polluted causing degradation of women-hood.
This will cause Unwanted population growth.
- With no cultural backing, the process of Pitrabhog would not be there causing misery to the ancestors.
- Social responsibilities will not be taken care of causing down-gradation of society
5. Finally Sri Arjuna feels incapable of counterattacking the people who he worships.
2) List six symptoms of Bhagavan in English or sanskrit.(2.2)
2. Most powerful
3. Most beautiful
4. Most Famous
5. Highly Renounced
6. Most intelligent.
3) What is the meaning of the phrase ksudram hrdaya daurbalyam (2.3)
4) According to scriptural codes, when is a teacher fit to be abandoned? (5)
5) What is the meaning of the phrase dharma-sammudha- cetah?(2.7)
prcchaami tvaam dharma - sammuudha cetaah
prcchaami : Asking tvaam : Unto you dharma: Duty sammuudha cetaah : Bewildered in heart.
Sri Arjuna, acknowledging his state as being bewildered in his heart, is asking Shri Krishna as to what should be his Dharma(Duty)
Hope my understanding of the above questions is in line with the overall teaching of the Bhagwad Gita.
Please do comment if there is any lapse.
Thanking you,
Hemant
Hare Krishna.
--
Please Chant
"Hare Krsna Hare Krsna Krsna Krsna Hare Hare,
Hare Rama Hare Rama Rama Rama Hare Hare".
You received this message because you are subscribed to the Google
Groups "Bhakti Vriksha" group.
To post to this group, send email to bhakti-...@googlegroups.com
To unsubscribe from this group, send email to
bhakti-vriksh...@googlegroups.com
For more options, visit this group at
http://groups.google.co.in/group/bhakti-vriksha?hl=en?hl=en
To unsubscribe, reply using "remove me" as the subject.