Bhagavad Gita As It Is

 

Index Bhagavad Gita As It Is

What are the changes made to Srila Prabhupada's books?

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.

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 word ksatriya? (2.31)

Srimad Bhagavad Gita As It Is, Chapter 2, TEXT 31:

sva-dharmam api cāvekṣya

na vikampitum arhasi

dharmyād dhi yuddhāc chreyo 'nyat

kṣatriyasya na vidyate

SYNONYMS

svadharmam—one's own religious principles; api—also; ca—indeed; avekṣya—considering; na—never; vikampitum—to hesitate; arhasi—you deserve; dharmyāt—from religious principles; hi—indeed; yuddhāt—of fighting; śreyaḥ—better engagements; anyat—anything else; kṣatriyasya—of the kṣatriya; na—does not; vidyate—exist.

TRANSLATION

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

PURPORT

Out of the four orders of social administration, the second order, for the matter of good administration, is called kṣatriya. Kṣat means hurt. One who gives protection from harm is called kṣatriya (trayate—to give protection). The kṣatriyas are trained for killing in the forest. A kṣatriya would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system is being followed even up to the present day by the kṣatriya kings of Jaipur state. The kṣatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, kṣatriyas are never meant for accepting directly the order of sannyāsa or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated:

āhaveṣu mitho 'nyonyaṁ jighāṁsanto mahīkṣitaḥ
yuddhamānāḥ paraṁ śaktyā svargaṁ yānty aparāṅmukhāḥ
yajñeṣu paśavo brahman hanyante satataṁ dvijaiḥ
saṁskṛtāḥ kila mantraiś ca te 'pi svargam avāpnuvan.

"In the battlefield, a king or kṣatriya, while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the brāhmaṇas also attain the heavenly planets by sacrificing animals in the sacrificial fire." Therefore, killing on the battle on the religious principle and the killing of animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefitted by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the kṣatriyas killed in the battlefield also attain the heavenly planets as do the brāhmaṇas who attain them by offering sacrifice.

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.

Give the English meaning of: anu-atma and vibhu-atma. (2.20)

There are two kinds of souls—namely the minute particle soul (aṇu-ātmā) and the Supersoul (the vibhu-ātmā).

In the last part of the purport of Srimad Bhagavad Gita As It Is, Chapter 2, vers 20, Srila Prabhupada writes:

There are two kinds of souls—namely the minute particle soul (aṇu-ātmā) and the Supersoul (the vibhu-ātmā). This is also confirmed in the Kaṭha Upaniṣad in this way:

aṇor aṇīyān mahato mahīyān
ātmāsya jantor nihito guhāyām
tam akratuḥ paśyati vīta-śoko
dhātuḥ prasādān mahimānam ātmanaḥ

(Kaṭha 1.2.20)

"Both the Supersoul [Paramātmā] and the atomic soul [jīvātmā] are situated on the same tree of the body within the same heart of the living being, and only one who has become free from all material desires as well as lamentations can, by the grace of the Supreme, understand the glories of the soul." Kṛṣṇa is the fountainhead of the Supersoul also, as it will be disclosed in the following chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore he requires to be enlightened by Kṛṣṇa, or by His bona fide representative (the spiritual master).

Why is it that the killing of animals in sacrifice not considered an act of violence? (2.31)

The killing of animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefitted by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another (2.31 legt mooi uit). The brāhmaṇas also attain the heavenly planets by sacrificing animals in the sacrificial fire.

Srimad Bhagavad Gita As It Is, Chapter 2, vers 31:

sva-dharmam api cāvekṣya

na vikampitum arhasi

dharmyād dhi yuddhāc chreyo 'nyat

kṣatriyasya na vidyate

SYNONYMS

svadharmam—one's own religious principles; api—also; ca—indeed; avekṣya—considering; na—never; vikampitum—to hesitate; arhasi—you deserve; dharmyāt—from religious principles; hi—indeed; yuddhāt—of fighting; śreyaḥ—better engagements; anyat—anything else; kṣatriyasya—of the kṣatriya; na—does not; vidyate—exist.

TRANSLATION

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

PURPORT

Out of the four orders of social administration, the second order, for the matter of good administration, is called kṣatriya. Kṣat means hurt. One who gives protection from harm is called kṣatriya (trayate—to give protection). The kṣatriyas are trained for killing in the forest. A kṣatriya would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system is being followed even up to the present day by the kṣatriya kings of Jaipur state. The kṣatriyas are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, kṣatriyas are never meant for accepting directly the order of sannyāsa or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated:

āhaveṣu mitho 'nyonyaṁ jighāṁsanto mahīkṣitaḥ
yuddhamānāḥ paraṁ śaktyā svargaṁ yānty aparāṅmukhāḥ
yajñeṣu paśavo brahman hanyante satataṁ dvijaiḥ
saṁskṛtāḥ kila mantraiś ca te 'pi svargam avāpnuvan.

"In the battlefield, a king or kṣatriya, while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the brāhmaṇas also attain the heavenly planets by sacrificing animals in the sacrificial fire." Therefore, killing on the battle on the religious principle and the killing of animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefitted by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the kṣatriyas killed in the battlefield also attain the heavenly planets as do the brāhmaṇas who attain them by offering sacrifice.

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.

List the six kinds of transformations the body is subject to. (2.20)

The body is subject to six kinds of transformations. It takes its birth in the womb of the mother's body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth. The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing, and primeval—that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. The soul does not at any time become old, as the body does. The so-called old man, therefore, feels himself to be in the same spirit as in his childhood or youth. The changes of the body do not affect the soul. The soul does not deteriorate like a tree, nor anything material. The soul has no by-product either. The by-products of the body, namely children, are also different individual souls; and, owing to the body, they appear as children of a particular man. The body develops because of the soul's presence, but the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of the body.

Srimad Bhagavad Gita As It Is, Chapter 2, TEXT 20:

na jāyate mriyate vā kadācin

nāyaṁ bhūtvā bhavitā vā na bhūyaḥ

ajo nityaḥ śāśvato 'yaṁ purāṇo

na hanyate hanyamāne śarīre

SYNONYMS

na—never; jāyate—takes birth; mriyate—never dies; vā—either; kadācit—at any time (past, present or future); na—never; ayam—this; bhūtvā—came into being; bhavitā—will come to be; vā—or; na—not; bhūyaḥ—or has come to be; ajaḥ—unborn; nityaḥ—eternal; śāśvataḥ—permanent; ayam—this; purāṇaḥ—the oldest; na—never; hanyate—is killed; hanyamāne—being killed; śarīre—by the body.

TRANSLATION

For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.

PURPORT

Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or kūṭastha. The body is subject to six kinds of transformations. It takes its birth in the womb of the mother's body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth. The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing, and primeval—that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. The soul does not at any time become old, as the body does. The so-called old man, therefore, feels himself to be in the same spirit as in his childhood or youth. The changes of the body do not affect the soul. The soul does not deteriorate like a tree, nor anything material. The soul has no by-product either. The by-products of the body, namely children, are also different individual souls; and, owing to the body, they appear as children of a particular man. The body develops because of the soul's presence, but the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of the body.

In the Kaṭha Upaniṣad also we find a similar passage which reads:

na jāyate mriyate vā vipaścin
nāyaṁ kutaścin na vibhūva kaścit
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre.

(Kaṭha 1.2.18)

The meaning and purport of this verse is the same as in the Bhagavad-gītā, but here in this verse there is one special word, vipaścit, which means learned or with knowledge.

The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies—whether man or animal—we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge—past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Kṛṣṇa. But Kṛṣṇa is not like the forgetful soul. If so, Kṛṣṇa's teachings of Bhagavad-gītā would be useless.

There are two kinds of souls—namely the minute particle soul (aṇu-ātmā) and the Supersoul (the vibhu-ātmā). This is also confirmed in the Kaṭha Upaniṣad in this way:

aṇor aṇīyān mahato mahīyān
ātmāsya jantor nihito guhāyām
tam akratuḥ paśyati vīta-śoko
dhātuḥ prasādān mahimānam ātmanaḥ

(Kaṭha 1.2.20)

"Both the Supersoul [Paramātmā] and the atomic soul [jīvātmā] are situated on the same tree of the body within the same heart of the living being, and only one who has become free from all material desires as well as lamentations can, by the grace of the Supreme, understand the glories of the soul." Kṛṣṇa is the fountainhead of the Supersoul also, as it will be disclosed in the following chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore he requires to be enlightened by Kṛṣṇa, or by His bona fide representative (the spiritual master).

What is the size of soul and what is the symptom of its existence? (2.17)

one ten-thousandth part of the upper portion of the hair point. The symptom of the soul's presence is perceived as individual consciousness. Without Soul, the bodies are dead

Srimad Bhagavad Gita As It Is, Chapter 2, TEXT 17:

avināśi tu tad viddhi

yena sarvam idaṁ tatam

vināśam avyayasyāsya

na kaścit kartum arhati

SYNONYMS

avināśi—imperishable; tu—but; tat—that; viddhi—know it; yena—by whom; sarvam—all of the body; idam—this; tatam—widespread; vināśam—destruction; avyayasya—of the imperishable; asya—of it; na kaścit—no one; kartum—to do; arhati—able.

TRANSLATION

Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.

PURPORT

This verse more clearly explains the real nature of the soul, which is spread all over the body. Anyone can understand what is spread all over the body: it is consciousness. Everyone is conscious of the pains and pleasures of the body in part or as a whole. This spreading of consciousness is limited within one's own body. The pains and pleasures of one body are unknown to another. Therefore, each and every body is the embodiment of an individual soul, and the symptom of the soul's presence is perceived as individual consciousness. This soul is described as one ten-thousandth part of the upper portion of the hair point in size. The Śvetāśvatara Upaniṣad confirms this:

bālāgra-śata-bhāgasya śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate.

"When the upper point of a hair is divided into one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul." (Svet. 5.9) Similarly, in the Bhāgavatam the same version is stated:

keśāgra-śata-bhāgasya śatāṁśaḥ sādṛśātmakaḥ
jīvaḥ sūkṣma-svarupo 'yaṁ saṅkhyātīto hi cit-kaṇaḥ

"There are innumerable particles of spiritual atoms, which are measured as one ten-thousandth of the upper portion of the hair."

Therefore, the individual particle of spirit soul is a spiritual atom smaller than the material atoms, and such atoms are innumerable. This very small spiritual spark is the basic principle of the material body, and the influence of such a spiritual spark is spread all over the body as the influence of the active principle of some medicine spreads throughout the body. This current of the spirit soul is felt all over the body as consciousness, and that is the proof of the presence of the soul. Any layman can understand that the material body minus consciousness is a dead body, and this consciousness cannot be revived in the body by any means of material administration. Therefore, consciousness is not due to any amount of material combination, but to the spirit soul. In the Muṇḍaka Upaniṣad the measurement of the atomic spirit soul is further explained:

eṣo 'ṇurātmā cetasā veditavyo
yasmin prāṇaḥ pañcadhā saṁviveśa
prāṇaiś cittaṁ sarvam otam prajānāṁ
yasmin viśuddhe vibhavaty eṣa ātmā.

"The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air [prāṇa, apāna, vyāna, samāna and udāna], is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited." (Muṇḍ. 3.1.9)

The haṭha-yoga system is meant for controlling the five kinds of air encircling the pure soul by different kinds of sitting postures—not for any material profit, but for liberation of the minute soul from the entanglement of the material atmosphere.

So the constitution of the atomic soul is admitted in all Vedic literatures, and it is also actually felt in the practical experience of any sane man. Only the insane man can think of this atomic soul as all-pervading Viṣṇu-tattva.

The influence of the atomic soul can be spread all over a particular body. According to the Muṇḍaka Upaniṣad, this atomic soul is situated in the heart of every living entity, and because the measurement of the atomic soul is beyond the power of appreciation of the material scientists, some of them assert foolishly that there is no soul. The individual atomic soul is definitely there in the heart along with the Supersoul, and thus all the energies of bodily movement are emanating from this part of the body. The corpuscles which carry the oxygen from the lungs gather energy from the soul. When the soul passes away from this position, activity of the blood, generating fusion, ceases. Medical science accepts the importance of the red corpuscles, but it cannot ascertain that the source of the energy is the soul. Medical science, however, does admit that the heart is the seat of all energies of the body.

Such atomic particles of the spirit whole are compared to the sunshine molecules. In the sunshine there are innumerable radiant molecules. Similarly, the fragmental parts of the Supreme Lord are atomic sparks of the rays of the Supreme Lord, called by the name prabhā or superior energy. Neither Vedic knowledge nor modern science denies the existence of the spirit soul in the body, and the science of the soul is explicitly described in the Bhagavad-gītā by the Personality of Godhead Himself.

What is the meaning of the phrase dharma-sammudha-cetah? (2.7)

bewildered at the heart of what one's duty should be

Srimad Bhagavad Gita As It Is, Chapter 2, TEXT 7:

kārpaṇya-doṣopahata-svabhāvaḥ

pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ

yac chreyaḥ syān niścitaṁ brūhi tan me

śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam

SYNONYMS

kārpaṇya—miserly; doṣa—weakness; upahata—being inflicted by; svabhāvaḥ—characteristics; pṛcchāmi—I am asking; tvām—unto You; dharma—religion; saṁmūḍha—bewildered; cetāḥ—in heart; yat—what; śreyaḥ—all-good; syāt—may be; niścitam—confidently; brūhi—tell; tat—that; me—unto me; śiṣyaḥ—disciple; te—Your; aham—I am; śādhi—just instruct; mām—me; tvām—unto You; prapannam—surrendered.

TRANSLATION

Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

PURPORT

By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.

Who is the man in material perplexities? It is he who does not understand the problems of life. In the Garga Upaniṣad the perplexed man is described as follows:

yo vā etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ

"He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization." This human form of life is a most valuable asset for the living entity who can ultilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the brāhmaṇa, or he who is intelligent enough to utilize this body to solve all the problems of life.

The kṛpaṇas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The kṛpaṇa thinks that he is able to protect his family members from death; or the kṛpaṇa thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes ot his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of Bhagavad-gītā, and Arjuna is the first disciple for understanding the Gītā. How Arjuna understands the Bhagavad-gītā is stated in the Gītā itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to "the unborn within Kṛṣṇa." There is no difference between Kṛṣṇa's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand Bhagavad-gītā.