What is the meaning of the phrase brahma-nirvanam rcchati? (2.72)

brahma-nirvāṇam—spiritual (kingdom of God); ṛcchati—attains

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 72:

eṣā brāhmī sthitiḥ pārtha

naināṁ prāpya vimuhyati

sthitvāsyām anta-kāle 'pi

brahma-nirvāṇam ṛcchati

SYNONYMS

eṣā—this; brāhmī—spiritual; sthitiḥ—situation; pārtha—O son of Pṛthā; na—never; enām—this; prāpya—achieving; vimuhyati—bewilders; sthitvā—being so situated; asyām—being so; anta-kāle—at the end of life; api—also; brahma-nirvāṇam—spiritual (kingdom of God); ṛcchati—attains.

TRANSLATION

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.

PURPORT

One can attain Kṛṣṇa consciousness or divine life at once, within a second-or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khaṭvāṅga Mahārāja attained this state of life just a few minutes before his death, by surrendering unto Kṛṣṇa. Nirvāṇa means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gītā teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Kṛṣṇa conscious, he at once attains the stage of Brahma-nirvāṇa. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Kṛṣṇa consciousness. Attainment of Kṛṣṇa consciousness even during this life is immediate attainment of Brahman, and one who is situated in Kṛṣṇa consciousness has certainly already entered into the kingdom of God.

Brahman is just the opposite of matter. Therefore brāhmī sthitiḥ means "not on the platform of material activities." Devotional service of the Lord is accepted in the Bhagavad-gītā as the liberated stage. Therefore, brāhmī-sthitiḥ is liberation from material bondage.

Śrīla Bhaktivinode Ṭhākur has summarized this Second Chapter of the Bhagavad-gītā as being the contents for the whole text. In the Bhagavad-gītā, the subject matters are karma-yoga, jñāna-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jñāna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.

Thus end the Bhaktivedanta Purports to the Second Chapter of the Śrīmad-Bhagavad-gītā in the matter of its Contents.

List the eight stages of spiritual falldown in English and Sanskrit. (2.62-63)

1.contemplating the objects of the senses (dhyayataḥ viṣayān)

2.developing attachment for senses (saṅgaḥ teṣu)

3.developing lust from these attachments for senses (sañjāyate kāmaḥ)

4.manifesting anger from lust for these attachments for senses (krodhaḥ abhijāyate)

5.developing delusion from anger (bhavati saṁmohaḥ)

6.developing bewilderment of memory from delusion (smṛti vibhramaḥ)

7.losing intelligence from bewilderment of memory (buddhi-nāśaḥ)

8.falling down into the material pool after losing intelligence (praṇaśyati)

Taken from: Srimad Bhagavad Gita As It Is, Chapter 2, Verses 62 and 63:

TEXT 62

dhyāyato viṣayān puṁsaḥ

saṅgas teṣūpajāyate

saṅgāt sañjāyate kāmaḥ

kāmāt krodho 'bhijāyate

SYNONYMS

dhyayataḥ—while contemplating; viṣayān—sense objects; puṁsaḥ—of the person; saṅgaḥ—attachment; teṣu—in the sense objects; upajāyate—develops; saṅgāt—attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

PURPORT

One who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Śiva and Lord Brahmā—to say nothing of other demigods in the heavenly planets—is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become Kṛṣṇa conscious. Lord Śiva was deep in meditation, but when Pārvatī agitated him for sense pleasure, he agreed to the proposal, and as a result Kārtikeya was born. When Haridāsa Ṭhākur was a young devotee of the Lord, he was similarly allured by the incarnation of Māyā Devī, but Haridāsa easily passed the test because of his unalloyed devotion to Lord Kṛṣṇa. As illustrated in the above-mentioned verse of Śrī Yāmunācārya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in Kṛṣṇa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires.

TEXT 63

krodhād bhavati sammohaḥ

sammohāt smṛti-vibhramaḥ

smṛti-bhraṁśād buddhi-nāśo

buddhi-nāśāt praṇaśyati

SYNONYMS

krodhāt—from anger; bhavati—takes place; saṁmohaḥ—perfect illusion; saṁmohāt—from illusion; smṛti—of memory; vibhramaḥ—bewilderment; smṛti-bhraṁśāt—after bewilderment of memory; buddhi-nāśaḥ—loss of intelligence; buddhi-nāśāt—and from loss of intelligence; praṇaśyati—falls down.

TRANSLATION

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

PURPORT

By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. On the other hand, a person in Kṛṣṇa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

Who is the example of a mat-parah given in 2.61?

mat-paraḥ—in relationship with Me;

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 61:

tāni sarvāṇi saṁyamya

yukta āsīta mat-paraḥ

vaśe hi yasyendriyāṇi

tasya prajñā pratiṣṭhitā

SYNONYMS

tāni—those senses; sarvāṇi—all; saṁyamya—keeping under control; yuktaḥ—being engaged; āsīta—being so situated; mat-paraḥ—in relationship with Me; vaśe—in full subjugation; hi—certainly; yasya—one whose; indriyāṇi—senses; tasya—his; prajñā—consciousness; pratiṣṭhitā—fixed.

TRANSLATION

One who restrains his senses and fixes his consciousness upon Me is known as a man of steady intelligence.

PURPORT

That the highest conception of yoga perfection is Kṛṣṇa consciousness is clearly explained in this verse. And, unless one is Kṛṣṇa conscious, it is not at all possible to control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the King, although not as powerful a yogī as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious. The King was able to control his senses because of the following qualifications, as mentioned in the Śrīmad-Bhāgavatam:

sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānavarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye

mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite

pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ

"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasī leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord...and all these qualifications made him fit to become a mat-paraḥ devotee of the Lord." (Bhāg. 9.4.18-20)

The word mat-paraḥ is most significant in this connection. How one can become a mat-paraḥ is described in the life of Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa, a great scholar and ācārya in the line of the mat-paraḥ, remarks: "mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma dṛṣṭiḥ sulabheti bhāvaḥ." "The senses can be completely controlled only by the strength of devotional service to Kṛṣṇa." Also the example of fire is sometimes given: "As the small flames within burn everything within the room, similarly Lord Viṣṇu, situated in the heart of the yogī, burns up all kinds of impurities." The Yoga-sūtra also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called yogīs who meditate on something which is not the Viṣṇu form simply waste their time in a vain search after some phantasmagoria. We have to be Kṛṣṇa conscious—devoted to the Personality of Godhead. This is the aim of the real yoga.

What is the meaning of the phrase param drstva nivartate? (2.59)

param—far superior things; dṛṣṭvā—by experiencing; nivartate—ceases from

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 59:

viṣayā vinivartante

nirāhārasya dehinaḥ

rasa-varjaṁ raso 'py asya

paraṁ dṛṣṭvā nivartate

SYNONYMS
viṣayāḥ—objects for sense enjoyment; vinivartante—are practiced to be refrained from; nirāhārasya—by negative restrictions; dehinaḥ—for the embodied; rasa-varjam—giving up the taste; rasaḥ—sense of enjoyment; api—although there is; asya—his; param—far superior things; dṛṣṭvā—by experiencing; nivartate—ceases from.

TRANSLATION
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

PURPORT
Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions, nor loses his taste for eatables. Similarly, sense restriction by some spiritual process like aṣṭāṅga-yoga, in the matter of yama, niyama, āsana, prāṇāyāma, pratyāhāra, dharaṇā, dhyāna, etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Kṛṣṇa, in the course of his advancement in Kṛṣṇa consciousness, no longer has a taste for dead material things. Therefore, restrictions are there for the less intelligent neophytes in the spiritual advancement of life, but such restrictions are only good if one actually has a taste for Kṛṣṇa consciousness. When one is actually Kṛṣṇa conscious, he automatically loses his taste for pale things.

A well-dressed fool cannot be identified unless what? (2.54)

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 54:

arjuna uvāca

sthita-prajñasya kā bhāṣā

samādhi-sthasya keśava

sthita-dhīḥ kiṁ prabhāṣeta

kim āsīta vrajeta kim

SYNONYMS

arjuna uvāca—Arjuna said; sthita-prajñasya—of one who is situated in fixed Kṛṣṇa consciousness; kā—what; bhāṣā—language; samādhi-sthasya—of one situated in trance; keśava—O Kṛṣṇa; sthita-dhīḥ—one fixed in Kṛṣṇa consciousness; kim—what; prabhāṣeta—speak; kim—how; āsīta—does remain; vrajeta—walk; kim—how.

TRANSLATION

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

PURPORT

As there are symptoms for each and every man, in terms of his particular situation, similarly one who is Kṛṣṇa conscious has his particular nature—talking, walking, thinking, feeling, etc. As a rich man has his symptoms by which he is known as a rich man, as a diseased man has his symptoms, by which he is known as diseased, or as a learned man has his symptoms, so a man in transcendental consciousness of Kṛṣṇa has specific symptoms in various dealings. One can know his specific symptoms from the Bhagavad-gītā. Most important is how the man in Kṛṣṇa consciousness speaks, for speech is the most important quality of any man. It is said that a fool is undiscovered as long as he does not speak, and certainly a well-dressed fool cannot be identified unless he speaks, but as soon as he speaks, he reveals himself at once. The immediate symptom of a Kṛṣṇa conscious man is that he speaks only of Kṛṣṇa and of matters relating to Him. Other symptoms then automatically follow, as stated below.

What is the meaning of the word prajna? (2.54)

prajña— Kṛṣṇa consciousness which is the highest and purest knowledge;

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 54:

arjuna uvāca

sthita-prajñasya kā bhāṣā

samādhi-sthasya keśava

sthita-dhīḥ kiṁ prabhāṣeta

kim āsīta vrajeta kim

SYNONYMS

arjuna uvāca—Arjuna said; sthita-prajñasya—of one who is situated in fixed Kṛṣṇa consciousness; kā—what; bhāṣā—language; samādhi-sthasya—of one situated in trance; keśava—O Kṛṣṇa; sthita-dhīḥ—one fixed in Kṛṣṇa consciousness; kim—what; prabhāṣeta—speak; kim—how; āsīta—does remain; vrajeta—walk; kim—how.

TRANSLATION

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

PURPORT

As there are symptoms for each and every man, in terms of his particular situation, similarly one who is Kṛṣṇa conscious has his particular nature—talking, walking, thinking, feeling, etc. As a rich man has his symptoms by which he is known as a rich man, as a diseased man has his symptoms, by which he is known as diseased, or as a learned man has his symptoms, so a man in transcendental consciousness of Kṛṣṇa has specific symptoms in various dealings. One can know his specific symptoms from the Bhagavad-gītā. Most important is how the man in Kṛṣṇa consciousness speaks, for speech is the most important quality of any man. It is said that a fool is undiscovered as long as he does not speak, and certainly a well-dressed fool cannot be identified unless he speaks, but as soon as he speaks, he reveals himself at once. The immediate symptom of a Kṛṣṇa conscious man is that he speaks only of Kṛṣṇa and of matters relating to Him. Other symptoms then automatically follow, as stated below.

How is the purpose of Vedic culture best served? (2.46)

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 46:

yāvān artha udapāne

sarvataḥ samplutodake

tāvān sarveṣu vedeṣu

brāhmaṇasya vijānataḥ

SYNONYMS

yāvān—all that; arthaḥ—is meant; udapāne—in a well of water; sarvataḥ—in all respects; sampluta-udake—in a great reservoir of water; tāvān—similarly; sarveṣu—in all; vedeṣu—Vedic literatures; brāhmaṇasya—of the man who knows the Supreme Brahman; vijānataḥ—of one who is in complete knowledge.

TRANSLATION

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

PURPORT

The rituals and sacrifices mentioned in the karma-kāṇḍa division of the Vedic literature are to encourage gradual development of self-realization. And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the Bhagavad-gītā (15.15): the purpose of studying the Vedas is to know Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means understanding Kṛṣṇa and one's eternal relationship with Him. The relationship of the living entities with Kṛṣṇa is also mentioned in the Fifteenth Chapter of Bhagavad-gītā. The living entities are parts and parcels of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the Śrīmad-Bhāgavatam (3.33.7) as follows:

aho bata śvapaco'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te.

"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a cāṇḍāla [dog eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Āryan family." 

So one must be intelligent enough to understand the purpose of the Vedas, without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the Vedāntas and the Upaniṣads. It requires much time, energy, knowledge and resources to execute the purposes of the Vedas. This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying Vedānta philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became ecstatic like a madman. In this age of Kali, most of the population is foolish and not adequately educated to understand Vedānta philosophy; the best purpose of Vedānta philosophy is served by inoffensively chanting the holy name of the Lord. Vedānta is the last word in Vedic wisdom, and the author and knower of the Vedānta philosophy is Lord Kṛṣṇa; and the highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism.

The Vedas deal mostly with what? (2.45)

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 45:

trai-guṇya-viṣayā vedā

nistrai-guṇyo bhavārjuna

nirdvandvo nitya-sattva-stho

niryoga-kṣema ātmavān

SYNONYMS

traiguṇya—pertaining to the three modes of material nature; viṣayāḥ—on the subject matter; vedāḥ—Vedic literatures; nistraiguṇyaḥ—in a pure state of spiritual existence; bhava—be; arjuna-O Arjuna; nirdvandvaḥ—free from the pains of opposites; nitya-sattva-sthaḥ—ever remaining in sattva (goodness); niryoga-kṣemaḥ—free from (the thought of) acquisition and preservation; ātmavān—established in the Self.

TRANSLATION

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.

PURPORT

All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The Vedas deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane. Arjuna, as a student and friend of Lord Kṛṣṇa, is advised to raise himself to the transcendental position of Vedānta philosophy where, in the beginning, there is brahma-jijñāsā, or questions on the Supreme Transcendence. All the living entities who are in the material world are struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement. When the activities for sense gratification, namely the karma-kāṇḍa chapter, are finished, then the chance for spiritual realization is offered in the form of the Upaniṣads, which are part of different Vedas, as the Bhagavad-gītā is a part of the fifth Veda, namely the Mahābhārata. The Upaniṣads mark the beginning of transcendental life.

As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss. This transcendental position is achieved in full Kṛṣṇa consciousness when one is fully dependant on the good will of Kṛṣṇa

Give the English meaning of the phrase vyavasayatmika buddhi. (2.41)

vyavasāyātmikā—resolute Kṛṣṇa consciousness; buddhiḥ—intelligence;

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 41:

vyavasāyātmikā buddhir

ekeha kuru-nandana

bahu-śākhā hy anantāś ca

buddhayo 'vyavasāyinām

SYNONYMS

vyavasāyātmikā—resolute Kṛṣṇa consciousness; buddhiḥ—intelligence; ekā—only one; iha—in this world; kuru-nandana—O beloved child of the Kurus; bahu-śākhāḥ—various branches; hi—indeed; anantāḥ—unlimited; ca—also; buddhayaḥ—intelligence; avyavasāyinām—of those who are not in Kṛṣṇa consciousness.

TRANSLATION

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

PURPORT

A strong faith in Kṛṣṇa consciousness that one should be elevated to the highest perfection of life is called vyavasāyātmikā intelligence. The Caitanya-caritāmṛta states:

'śraddhā'-śabde viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya

Faith means unflinching trust in something sublime. When one is engaged in the duties of Kṛṣṇa consciousness, he need not act in relationship to the material world with obligations to family traditions, humanity, or nationality. Fruitive activities are the engagements of one's reactions from past good or bad deeds. When one is awake in Kṛṣṇa consciousness, he need no longer endeavor for good results in his activities. When one is situated in Kṛṣṇa consciousness, all activities are on the absolute plane, for they are no longer subject to dualities like good and bad. The highest perfection of Kṛṣṇa consciousness is renunciation of the material conception of life. This state is automatically achieved by progressive Kṛṣṇa consciousness. The resolute purpose of a person in Kṛṣṇa consciousness is based on knowledge ("Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ") by which one comes to know perfectly that Vāsudeva, or Kṛṣṇa, is the root of all manifested causes. As water on the root of a tree is automatically distributed to the leaves and branches, in Kṛṣṇa consciousness, one can render the highest service to everyone—namely self, family, society, country, humanity, etc. If Kṛṣṇa is satisfied by one's actions, then everyone will be satisfied.

Service in Kṛṣṇa consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of Kṛṣṇa, who knows the nature of the student and who can guide him to act in Kṛṣṇa consciousness. As such, to be well-versed in Kṛṣṇa consciousness one has to act firmly and obey the representative of Kṛṣṇa, and one should accept the instruction of the bona fide spiritual master as one's mission in life. Śrīla Viśvanātha Cakravartī Ṭhākur instructs us, in his famous prayers for the spiritual master, as follows:

yasya prasādād bhagavat-prasādo
yasyāprasādānna gatiḥ kuto 'pi
dhyāyaṁ stuvaṁs tasya yaśas tri-sandhyaṁ
vande guroḥ śrī-caraṇāravindam.

"By satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Kṛṣṇa consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master."

The whole process, however, depends on perfect knowledge of the soul beyond the conception of the body—not theoretically but practically, when there is no longer chance for sense gratification manifested in fruitive activities. One who is not firmly fixed in mind is diverted by various types of fruitive acts.

Give the English meaning of the phrase pratyavayah na vidyate. (2.40)

pratyavāyaḥ—diminution; na—never; vidyate—there is;

Srimad Bhagavad Gita As It Is, Chapter 2, Vers 40:

nehābhikrama-nāśo 'sti

pratyavāyo na vidyate

sv-alpam apy asya dharmasya

trāyate mahato bhayāt

SYNONYMS

na—there is not; iha—in this world; abhikrama—endeavoring; nāśaḥ—loss; asti—there is; pratyavāyaḥ—diminution; na—never; vidyate—there is; svalpam—little; api—although; asya—of this; dharmasya—of this occupation; trāyate—releases; mahataḥ—of very great; bhayāt—from danger.

TRANSLATION

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

PURPORT

Activity in Kṛṣṇa consciousness, or acting for the benefit of Kṛṣṇa without expectation of sense gratification, is the highest transcendental quality of work. Even a small beginning of such activity finds no impediment, nor can that small beginning be lost at any stage. Any work begun on the material plane has to be completed, otherwise the whole attempt becomes a failure. But any work begun in Kṛṣṇa consciousness has a permanent effect, even though not finished. The performer of such work is therefore not at a loss even if his work in Kṛṣṇa consciousness is incomplete. One percent done in Kṛṣṇa consciousness bears permanent results, so that the next beginning is from the point of two percent; whereas, in material activity, without a hundred percent success, there is no profit. Ajāmila performed his duty in some percentage of Kṛṣṇa consciousness, but the result he enjoyed at the end was a hundred percent, by the grace of the Lord. There is a nice verse in this connection in Śrīmad-Bhāgavatam:

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajan na pakko 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

"If someone gives up self-gratificatory pursuits and works in Kṛṣṇa consciousness and then falls down on account of not completing his work, what loss is there on his part? And, what can one gain if one performs his material activities perfectly?" (Bhāg. 1.5.17) Or, as the Christians say, "What profiteth a man if he gain the whole world yet suffers the loss of his eternal soul?"

Material activities and their results end with the body. But work in Kṛṣṇa consciousness carries the person again to Kṛṣṇa consciousness, even after the loss of the body. At least one is sure to have a chance in the next life of being born again as a human being, either in the family of a great cultured brāhmaṇa or in a rich aristocratic family that will give one a further chance for elevation. That is the unique quality of work done in Kṛṣṇa consciousness.

What is the meaning of the phrase svarga-dvaram apavrtam? (2.32)

svarga—heavenly planet; dvāram—door; apāvṛtam—wide open;

TEXT 32

yadṛcchayā copapannaṁ

svarga-dvāram apāvṛtam

sukhinaḥ kṣatriyāḥ pārtha

labhante yuddham īdṛśam

SYNONYMS

yadṛcchayā—by its own accord; ca—also; upapannam—arrived at; svarga—heavenly planet; dvāram—door; apāvṛtam—wide open; sukhinaḥ—very happy; kṣatriyāḥ—the members of the royal order; pārtha—O son of Pṛthā; labhante—do achieve; yuddham—war; īdṛśam—like this.

TRANSLATION

O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

PURPORT

As supreme teacher of the world, Lord Kṛṣṇa condemns the attitude of Arjuna who said, "I do not find any good in this fighting. It will cause perpetual habitation in hell." Such statements by Arjuna were due to ignorance only. He wanted to become nonviolent in the discharge of his specific duty. For a kṣatriya to be in the battlefield and to become nonviolent is the philosophy of fools. In the Parāśara-smṛti or religious codes made by Parāśara, the great sage and father of Vyāsadeva, it is stated:

kṣatriyo hi prajā rakṣan śastra-pāṇiḥ pradaṇḍayan
nirjitya parasainyādi kṣitiṁ dharmeṇa pālayet.

"The kṣatriya's duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with religious principles, he should rule over the world."

Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets whose doors were wide open to him. Fighting would be for his benefit in either case.

What is meant by sva-dharma and what are the two types of sva-dharma? (2.31)

In Srimad Bhagavad Gita As It Is, Chapter 2, Vers 31, the last section of the purport, Srila Prabhupada says:

There are two kinds of svadharmas, specific duties. As long as one is not liberated, one has to perform the duties of that particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's svadharma—specific duty—becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brāhmaṇas and kṣatriyas respectively, and such duties are unavoidable. Svadharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane svadharma is called varṇāśrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varṇāśrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with varṇāśrama-dharma serves to elevate one to a higher status of life.