Gita Overview Hindi

Please click on the verse numbers to hear the lectures on those verses:

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Transcript

This is an AI-generated transcript and may contain some errors.
So, So, Prapanna means Sharnagat. So, Parijat is such a tree, whose flowers are always blooming, never dry. Similarly, Bhagavan, who is a Sharnagat devotee, for him, like Parijat tree, there is an Ashram.
And that eternal Ashram for the Prapanna Atma, what has that Bhagavan done? Totra ve Vetraikapanai Ekapanai means in one hand. What has he done in one hand? Totra Vetra means to take care of the cows, or to take care there is a stick, he has taken that stick. Totra Vetraikapanai So, Bhagavan, Bhagavan, Arjuna’s charioteer, has been made.
So, that is why, Gyanamudraya Krishnaya And then, in one hand, there is Lagaam, and what is in the other hand? Gyanamudraya Krishnaya So, Gyanamudraya he has taken, and what is he doing? By taking Gyanamudraya, he is giving the nectar of Gita, Dhuhe Namaha, he is giving, donating. So, Prapannabhari Jataya Rupeya Prapannabhari Jataya Totra Vetraikapanai Totra Vetraikapanai Gyanamudraya Krishnaya Gyanamudraya Krishnaya Gita nectar Dhuhe Namaha Gita Jataya Rupeya Prapannabhari Jataya ma So, in this course, we will do 700 verses in 50 hours. So, when we finish the class everyday, we will write here, how many verses we have done.
So, in 50 hours, we have to do 700 verses. So, we will see how many verses we have done in 2 hours. Today, we will try to complete the first chapter.
In the first chapter, there are no verses. So, when we used to give this class, after every class, in the end, everyone was excited to see how many verses we have done. And then, if we do like this, if we do 14 shlokas in 1 hour, then in 50 hours, we can do 700 shlokas.
So, generally, in the 3rd, 4th, 5th, 6th chapters, it gets a little slow. And in the 10th, 11th chapters, it gets fast. Because there is not so much tattva gyan there.
There is a description of the substance and a description of the universe. That is done by the heart. So, are you all going on the journey on 17th or 19th? 19th.
19th. By then, our complete bhagavad-gita will be done. So, how will we cover the bhagavad-gita now? We will recite each shloka together.
And after reciting the shloka, if you have bhagavad-gita, then you can read it in the language. One by one. First shloka, second shloka, like this.
And then, we will discuss each shloka. And if you have any questions, you can ask. And then, we will cover like this.
And if you have not brought the bhagavad-gita, then I can display it here. But here, it will be displayed in English. Does everyone have the bhagavad-gita here? Okay.
So, some Pashupami. So, in the Baldev Vidya Bhushan, in the Gita Bhushan, which is written here, in that, while praising the beauty of the Gita, they offer their respects to the Gita. It is a very beautiful shloka.
They are saying, अज्ञान निरधीर In this material world, there is a whole ocean of ignorance. पुपेति ययाविशेषम् But, in this, a special type of bhakti is offered by the Bhagavad-gita. What type of bhakti? परापि, परब भजते परिपोष्यमुच्ये If we do this type of bhajana, it is completely nourished.
And, not only our soul is nourished, तत्वं परम् पर भक्ति पर तत्व भगवान स्वी पिष्णेम तः परत्रम् नान्य तत्वं परम् स्पुरति It is awakened in the heart. दुर्गमं अप्पे अजस्रम् It is very difficult to understand the ultimate truth. But, we understand it.
And, we say, भगवान सडईश्वरे पुर्ण शाद गुण्य भृत भगवान से अभिञ्य स्वर चितम् स्वर चिताम् सुट्गी सुट्गी सुट्गी How many shlokas are there in total? 700 Yes, it is written here, 700. Out of that 572 shlokas are called Bhagwan. Actually, all the shlokas, who is telling whom? The whole Mahabharata is Vaishampayan and Janamejaya.
So, Vaishampayan is telling Janamejaya. In that, Vaishampayan and Janamejaya is Mahabharata. In that, Sanjay and Dhritarashtra are being told.
In that, Arjun and Krishna’s conversation is being told. So, the first shloka in that is called Dhritarashtra. After that, all 649 shlokas are being told by Sanjay.
But, because Sanjay is telling, different voices. Sanjay is speaking and in that, Sanjay is speaking and in that, Shri Bhagwan is spoken. In that, Arjun is spoken.
So, in this way, Shri Bhagwan is spoken, how many shlokas are there? 572 shlokas are there. Arjun is spoken, how many shlokas are there? 83 shlokas are there. And Sanjay is spoken, that is 41 shlokas.
That is 41 shlokas. So, in reality, all 700 shlokas are being told by Vaishampayan and Janamejaya. And in this, if all shlokas are of Sanjay, then Sanjay comes in Bhagavad Gita four times.
He comes in four chapters. In first chapter, he comes in Adhikansh. Then, he comes in second chapter.
Then, he comes in eleventh chapter. Then, he comes in eighteenth chapter. He is being described in three ways.
That’s why, now Arjun is… In a way, this is Yoga Yoga, but there is no Yoga Yoga in Bhagavad Gita. In Bhagavad Gita, there are eighteen chapters and Arjun asks eighteen questions. He comes in eighteen places, in different places.
So, in some places, there are many questions in one question. So, totally, Arjun asks eighteen times. And Arjun speaks in the first chapter, in the eleventh chapter, and in the rest of the chapters, he speaks in the rest of the twelve chapters.
In some chapters, we will see how it goes. In some chapters, Bhagavan himself starts speaking. There, Arjun does not ask any question.
For example, in the beginning of the twelfth chapter, in the beginning of the fourteenth chapter, in the beginning of the fifteenth chapter, in the beginning of the sixteenth chapter, in all these chapters, Bhagavan himself starts. That’s why, Arjun does not come there. And then, for Arjun and Bhagavan, there are many types of names given to them, to describe them.
Kurunambena, Varshneya. So, in this way, for Arjun, there are at least twenty names. And for Krishna, there are thirty-three names.
The Bhagavad Gita, in this way, as a demand, we have introduced it a little. Now, before the first chapter, there is one more thing. Why is this Gita called Yogashastra? You know, it is called solophone in English.
Solophone means, which comes at the end of every chapter. So, in that, it is called Yogashastra. Why is it called Yogashastra? Because the word Yoga comes in the Gita many times.
How many times does it come? The word Yoga comes seventy-eight times. The word Bhakti Yoga comes, this whole, this does not come more than once. We will see, how many times, fourteen chapters come once.
But the word Yoga comes many times, Bhakti comes many times. And Yoga, if we, Yogi, Yukta, this is also its established form, its transformed form. So, it comes one hundred and fifty-five times.
So, in this way, out of seven hundred, in one hundred and fifty-five chapters, more than twenty percent, the word Yogi comes. That is why, the Gita is called Yogashastra. So, every chapter is called, Arjun, the first chapter is called, Arjun Vishad Yoga.
Why? Arjun has become sad, he has become very sad. Because of that sadness, he is going closer to God. That is why, that is also Yoga.
So, in the first chapter, the Acharya has given two different names. There are two divisions in the first chapter. The first to the twenty-seventh shloka, the first to the twenty-sixth shloka, that is, Arjun is inspecting the army.
So, according to that, if the name is given, then it is called, Arjun Inspection Yoga. And in the twenty-seventh to the forty-sixth shloka, in that, Arjun is doing Vilaap, doing Vishad. So, Arjun Vishad Yoga.
So, Shri Prabhupada Ji, in his Gita, in the first part, he gives emphasis on that, so, according to that, he gives the name, that is, Sainya Nirksha Yoga, observing the armies on the battlefield. So, this is the first chapter. So, in this PowerPoint show, there will be an overview of each chapter.
Overview means, what has been mainly told in that chapter. So, I was telling, in the one to the twenty-sixth shloka, that, the army is being inspected. And in the army inspection, what is there? First of all, how both the parties have prepared for their war, and which soldiers have come to them, this is told in the one to the thirteenth shloka.
Then, in the fourteen to the twenty-seventh shloka, it is told, how the symptoms of Pandavas’ victory are seen. Here, words like Kapilvijaya etc., or Hrudayani Vidarayat. And then, in the twenty-one to the twenty-sixth shloka, here also, the symptoms of Pandavas’ victory are seen.
And here, the focus is on Bhagavan. So, Bhagavan, following Arjuna’s order, brings the chariot between the two armies. That is why Bhagavan is in the form of Bhaktavatsin.
And then, the second part of Bhagavad Gita, of the first chapter, in that, Arjuna’s discourse is told. So, in that, Arjuna, in total, tells five reasons why he will not fight. So, in that, the fifth reason is that he is not able to make any decision.
That is why he says, I will not fight. So, that will be said in the second shloka of the second chapter. Here, he tells four reasons.
So, the first is Karuna, which is told in the twenty-seven to the thirty-seventh shloka. Then, Bhog, the second one, in the thirty-five to the thirty-sixth shloka. Then, the fear of sin, this is from the thirty-sixth to the thirty-eighth shloka.
And then, in the thirty-nine to the thirty-forty-nineth shloka, the destruction of the family. The destruction of the family and religion. And, we will see, as Bhagavad Gita goes ahead, how, every reason of Arjuna, will be destroyed by God.
So, in the second chapter, three reasons will be destroyed by God. In the fourth chapter, in the third chapter, the fourth reason will be destroyed. And, the last reason, indecision, indecision means not being able to make a decision, is destroyed by God.
When God asks Arjuna, did you hear properly? Then, Arjuna says, karishe vachanantava. It means, what he should have done, he did not know. Now, it is solved.
Now, he knows. So, now, does anyone have any questions, doubts, comments? Yes. So, Bhagavad, generally, establishes the position of Lord Krishna.
Krishna has written the book. Question inaudible. Yes, it is a good question.
Prabhupadaji used to say that, Bhagavad Gita, establishes the Lord, establishes the position of the Lord. So, here, how we are saying that, Yoga, that is related knowledge. Yoga means, it is revealed.
How is it? In Vedic Shastra, there are two things, Sadhya, and Sadhana. It’s okay. Sadhya and Sadhana.
So, Sadhya means, what to get, and Sadhana means, from which method to get. So, there are two things in every work. For example, if I have to go to Bombay from here, then Sadhya is, that I have to go to Bombay.
Sadhana is, I will go by train, I will go by car, I will go by method. So, Sadhya and Sadhana, they come in any work. So, this is the speciality of Vedic Shastra, in Vedic Shastra, the person, according to the intellectual and spiritual level of the person, he is called different Sadhya and different Sadhana.
For example, if a person has to enjoy a lot, then, what is Sadhya for him? It is Heaven. He has to enjoy there. So, his Sadhya will be Heaven.
And, if Heaven is his Sadhya, then, what is the path for him? Karmakand. Karmakand is Heaven. We will explain this in detail later.
But, in Vedic Shastra, what is there? Different people, different Sadhya, and according to that, different Sadhanas are told. So, in this Bhagavad Gita, Bhagwan, after explaining all those Sadhya and Sadhanas, He states, how He Himself, Krishna, is the best Sadhya, and, Bhakti, is the best Sadhana. So, Bhakti, in this way, now, what can be different Sadhya? Someone’s Sadhya can be, Brahman.
If one has to attain Brahman, then, what is it? Gyanakand. Gyanakand. If someone has to attain Siddhi, then, what is his method? Ashtanga Yoga.
Dhyan Yoga, Ashtanga Yoga. So, in this way, in Vedic Shastras, different Sadhya and Sadhanas are told. So, sometimes, people ask, in Bhagavad Gita, if Bhagwan had to tell about Bhakti, then, why did He tell about all the other Yogas? So, He told this, so that, Bhagwan can present the best of Bhakti.
Now, Chakravarti Path, tells up to here, that, Bhagwan, at one place, sometimes, sometimes, Bhagwan is praising Himself a lot. In Chapter 10, Bhagwan says, that, Arjun, I will tell you my greatness, but, I will not tell you a little. Why? Because, my greatness is infinite.
Now, how egoistic it will look, if someone comes to meet us, and you say, can I introduce you? My introduction is infinite. I will tell you a few words. How egoistic it will look.
So, Bhagwan says like this, I am telling you for reference, My greatness is infinite, I am telling you my greatness. So, sometimes, it feels like, Bhagwan is praising Himself a lot. I am so great.
But, in reality, Bhagwan is praising Himself, He can praise Bhakti. That, I am so great, and, I am so great, that, I get that from Bhakti. So, that is why, what is Gaudiya Vaishnava Siddhanta? Complete Bhagavad Gita, Bhagwan said, that, He can praise Radha Rani.
Now, Radha Rani is not mentioned anywhere in Bhagavad Gita. And, in Prabhupada’s Tat Parya, in Bhagavad Gita, Radha Rani is mentioned only once. Where is she? In introduction, when Prabhupada is greeting everyone, till then, only Radha Rani is mentioned.
Radha Rani is not mentioned anywhere. But, Gaudiya Vaishnava Siddhanta is that, Radha Rani is Ladini Shakti. Ladini Shakti is different from Bhakti Devi, in a way.
And, it is Bhakti. So, Bhagwan, Complete Bhagavad Gita, is saying, that, He can establish the glory of Bhakti. So, that is why, in Bhagavad Gita, Sadhya and Sadhana, about both, different descriptions are given.
So, and, the best Sadhya, is Bhagwan. And, the best Sadhana, is Bhakti. You see, Prabhupada says in his Tat Parya, that, in every page of Bhagavad Gita, in every shloka, Bhakti is mentioned.
Bhakti is mentioned. So, Prabhupada says both. So, when we are talking about Yoga, Bhagwan will tell about different types of Yoga, but, in the end, will tell, how, Bhakti Yoga is the best.
In the end of Chapter 11, He says, नाहं वेदयेन तपसा, नधानेन चेजया, शक्येवं विदो द्रिश्टु, तृष्टवान सिमाम्यत्था, भक्त्यात्वनन्य आशक्या, अहमेवं विदो अर्जुना, नातु द्रिश्टुं च तत्वेन, प्रवेश्टुं च परंतपा, नाहं वेदयेन तपसा, नधानेन चेजया, विदो द्रिश्टुं, विदो द्रिश्टुं, तो यहां पे पहला सवाल जो है किम अकूर्वत, तो यहां एक तरह से संपूर्ण भगवाईता का बीच है, कि भगवाईता, यहां एक कार्य का ग्रंथ है, कैसे केवल तत्वज्ञान का ग्रंथ है नहीं है, तत्वज्ञान है, तत्वज्ञान का उल्लेग, कैसे कार्य करना है, तो दितराश्ट्र ने पूचा किम अकूर्वत, अभी अकूर्वत, वह संस्कुर्त में क्री, उसी बीच से आता है, उसी बीच से कर्मा आता है, तो किस प्रकार कर्म करना है, वह भगविता में वर्णा आएगा, और हम जानते हैं कैसे, यहाँ पे दितराश्ट्र का जो भेद करनी की प्रत्ति है, वह प्रस्तुत होती है, यद्यपी दोनों के ही संबन्दी है, दोनों एक तरह से, माम कहा पर पांड़वा कह रहे हो, और अचारी रण बताते है, कि यहाँ पे वर्ण, जो पहला शब्द बड़ा होने तो तोड़ें, कि सबसे पहले, पहला शब्द दितराश्ट्र मुझे मुझे बोल रहे है, धर्म बोल रहे है, कि धर्म, भगविता परम धर्म प्रस्थाबिक करने वाला है, जो पराभक्ति प्रेम धर्म प्रस्थाबिक करेगा, और हम जानते हैं कि अज दितराश्ट भैवियत है, एक तरह से देखा जाये, तो यह प्रश्ण है, यह थोड़ा अर्थहीन प्रश्ण लगता है, अगर साब भक्त प्रसाद के लिए बैठ गए, महा प्रसादे गोविन्दे हो गया, प्रसादं सर्विंग हो गया, उसके बाद में भक्तों ने क्या किया, अब यह कोई पूछने का सवाल है क्या, क्या कर देवाल है, सब प्रसाद गरहें करेंगे, प्रसाद करने के लिए बैठ गए है, तो युद्ध करने के लिए आ गए है, दोनों पक्ष भी आ गए है, फिर भी क्या किया उनने, तो उनको भय है कि यद्ध करना है, पर क्योंकि यह धर्मिक जगह है, धर्मिक जगह होने के कारण उसका प्रभाव हो जाएगा, प्रभाव हो जाएगा, तो शायद मेरे जो पुत्र है, वो भी धर्मनिष्ट बन जाएगे, धर्मनिष्ट बन जाएगे, तो युद्ध नहीं करेंगे, तो इसलिए वो दोशते हैं, ऐसे नहीं होना चाहिए, क्योंकि चिंता है, किम अखूर्वतसं जाएगा, और एक तरसे उनकी यह भी आशा है, क्योंकि यह धर्मक शेत्र है, तो शायद युद्धिष्ट जासे आशा कर लेगा, कि युद्धिष्ट जासे अच्छा कर लेगा, क्यों इतना बड़ा � करें, छोड़ो युद्ध, और ये राज़े में वैसे ही मिल जाएगा, तो इसलिए युद्ध में, रणभुमी पर आगर आगए, तो अलगला संभावना क्या है, एक संभावना है युद्ध होगा, दूसरा संभावना है कि एक पक्ष युद्ध त्याग देगा, तुसरा आस्तो में, कृष्णा और आर्जुन भी रिष्टेदार हैं, अलग अनेक पद्धति से रिष्टेदार हैं, थीन पद्धति से रिष्टेदार हैं, किसी को पता है कुनसे थीन पद्धति आई है, पहले तो कुन्ती महराणी से, कुन्ती महराणी कौन है वो, कृष्णा की ब पद्धम से भी सममन्द है, और हम जानते हैं कि जो याती महराज थे, उनके दो पुत्र थे, उनका एक पुत्र था पूरू, और दूसरा पुत्र था यदू, तो याती के दो पुत्र थे, अनेक पुत्र थे उनके, जो पूरू है, पूरू का एक नाम है पूरू और दूसरा है यदू, यदू से कृष्णा आते है आगे, और पूरू से आगे बनाते है अर्जुन तो अभी संझे वर्ण करने लगे है, संझे वाच तृष्टवाद पांड़वानीकम् यूधं दूर्योधनस्तदाम् आचार्यो पसंग्रम्यां राजा उलचनमाप्रवी यह उडूपी उडिनो मंदिर में है न, तो जब घीता जेहन्ति होता है, अधर टाइम दे सिंग दिस ट्यून होते है, नार्मल टाइम दे अधर ट्यून सिंग रहते है, तो वहाँ पर दे है, दू, टू ग्रूप्स माताजी, वैश्टवी दुकान, तो वान सिंग दे � इवने तरी दाविग बेरे में, तो पांड़व पुत्रलो जज़ा, पांड़व पुतरलो जज़ा, तो गुर्ज सेरुसले सेल्गं पान्ड़व पुत्रलोडर्, तो हैं, दू, धूरोधन का बढ़मा पे द्रूर चक्रोडर। He was so proud and confident that he will definitely win. He was so proud that he sent Shakuni’s son, Uluk, to Pandavas’ camp to instigate them. He sent Shakuni’s son, Uluk, to instigate them.
Shakuni’s son was very scared at first. He told Yudhishthir that milk should never be killed. I am telling you this because it is not my promise.
I am telling you this because it is not my promise. Raja is used for both. Duryodhana and Dhritarashtra are both called Raja.
Duryodhana and Dhritarashtra are both called Raja. Duryodhana and Dhritarashtra are proud of their number. But they are doubtful about their commander’s loyalty.
Bheem and Arjun fight with each other. Duryodhana and Dhritarashtra love Pandavas a lot. Duryodhana and Dhritarashtra love Pandavas a lot.
There are many warriors in this army who fight like Bheem and Arjun. Yatha, Maharathi, Duryodhana, Virat and Drupada. Duryodhana and Dhritarashtra love Bheem and Arjun a lot.
Bheem is very angry and Arjun is very calm. When Pandavas are about to be born, when Pandu wants a son, he tells Kunti that the biggest quality of a king is to be religious. That’s why you should request the king to give us a son who is religious.
We get a son. But later we realise that a king doesn’t have to be religious. A king doesn’t have to be religious.
A king should be very powerful. That’s why they say that Vayu is very powerful. So you tell them to give you a powerful son.
But later we realise that in reality, not only power is not enough. Along with power, the ability to fight, the ability to fight, the ability to use weapons, are the most important qualities. That’s why they say that they want a son like Indra.
Indra is one of the most powerful gods. He is considered to be the king of all gods. So you tell them to give me a son who is very good at using weapons.
That’s how they get Arjuna. That’s why in a war, Yudhishtira Maharaj doesn’t play a big role. In our 18 days war, Yudhishtira Maharaj only kills one warrior.
That is Shalya. That’s why here, they don’t consider Yudhishtira to be very important. That’s why, like Bheem and Arjuna, they fight many other warriors.
And then, we will talk about other warriors later. BHAJAN Now he is finished. Though he thinks that I will do my best to incite Dronacharya, but it should not happen that my soldiers start thinking that I am a coward.
So, I will do my best to incite them. But, Brahmin Shrestha, for your information, I would like to tell you about those leaders of my army who are especially capable of inciting my army. There is a saying, that Brahmins never fight, and the best Brahmins never fight.
But, why are they calling you the best? Because, to incite them that you are so great, so fight for me. And then, with the same intention, they think, whom should I first mention? Should I mention the commander in the middle or Dronacharya? Now, Dronacharya is in front of a person. It would not be good if he incites a person who is far away.
Vishnu Pitamah is listening there. Because, there is peace now. There is no Jai Ghosh.
There is peace. Everyone is listening. Dronacharya is a Brahmin, and Vishnu is a Kshatriya.
So, if I mention the Brahmin first, nothing wrong will happen. That is why, they say in English. In my army, you are Vishnu and Karna.
So, here, we see that Karna is not in the battlefield. He is not in the battlefield, but he is in Duryodhana’s mind. He is Karna.
That is why, after Vishnu and Dronacharya, Karna’s name comes immediately. He is not Karna, because he has a lot of faith. He is Karna with me.
Then later, he thinks, I have taken Karna’s name. But, he is an elderly Krupacharya. So, that is why, he is taking Krupacharya’s name later.
So, for his good, he is called Krupascha Samiti. So, for him, he is called Samiti. Actually, Krupacharya cannot be defeated by anyone.
But, he is not very dangerous. Because, he does not have any divine weapon. So, his birth time is Varmila.
No warrior can kill him. But, because he does not have a divine weapon, that is why, he cannot kill a lot of people. That is why, he is called Samiti.
Then, we know that, Vikarna was the only Kaurava, out of the hundred Kauravas, who spoke about Draupadi’s clothing. That is why, he is doubtful about her authenticity. That is why, he is saying to praise her, that you are also a great warrior.
So, he is giving her name to great warriors. And then, rest of the people are also speaking about Dhau. Ani java sura madadhe takta jeevita Naam shukla parna sarve yuddha visharna Yes, quickly, quickly.
Actually, there are many warriors, who are ready to sacrifice their lives for me. They are ready to sacrifice their lives for me. Actually, here, Saraswati Devi speaks from Durjan’s mouth.
She wants to say that, madadhe takta jeevita They are ready to sacrifice their lives for me. But, she says, madadhe takta jeevita They have sacrificed their lives for me. So, what has happened? God will show in Chapter 11, how all the warriors, Bhishmam, Dronam, Jayadratham, Sarvam, all of them are going to Vishwaroop’s mouth.
Sah, Saivam, Nipal, Sang, all of them are going. All of them have been destroyed. So, he comes out of his mouth, madadhe takta jeevita They are ready to sacrifice their lives for me.
But, he says, madadhe takta jeevita They have sacrificed their lives for me. So, he compares both of them in one shloka. paryartham talasmakam valambhishmam virakshidam paryartham purudham visham valambhima virakshidam Our power, whereas, the power of Pandavas, even after being sacrificed by Bheem, is still there.
So, now, in this shloka, we will see, sometimes in Acharyas, there is a bit of opposition. So, we will see how we can solve that opposition. So, now, in our Gaudiya Sampradaya, three Acharyas, have written Bhagavad Gita, before Prabhupada ji.
The first language, Vishwanath Chakra Thakur wrote, does anyone know the name of Shankaracharya’s language? Sarartha Varshini Sarartha Varshini, is the name of Bhagavad Gita’s language. Sarartha Darshini, is the name of Bhagavatam’s language. Sarartha Darshini, was written by Vishwanath Chakra Thakur.
Baldev Vidyabhushan, has also written a language, whose name is, Gita Bhushan. So, here, actually, Vishwanath Chakra Thakur, Baldev Vidyabhushan, is a Guru-Shishya, in a way. In Parampara, their name comes.
But still, Baldev Vidyabhushan, had to present a doctrine. We know, how, when, Ramanandi, who, was there, priest, in Jaipur, he said, you cannot worship Radhakrishna, he is a Vedic. So, then, Baldev Vidyabhushan, had to write, a doctrine, on Vedanta Sutra, So, if, the Vedanta, Sampradaya, has to be established, has to be established, then, there are, three types of Shastras, on which, language is very important.
They are called, Prasthanatraya. Prasthanatraya means, Shruti, Smriti, and Nyaya. So, in Nyaya, comes Vedanta Sutra, in Smriti, comes Bhagavad Gita, in Shruti, Upanishad.
So, Chaitanya Mahaprabhu said, that, the natural language of Vedanta Sutra, is, Vishnudhagata. So, there is no need, to write any other language. But, Ramananda said, you do not have a language, that is why, you are arguing, arguing, arguing.
So, our Acharya says, in reality, Gopinath Acharya, Gopinath Acharya, Chaitanya Mahaprabhu, told the language, to Sarovam Bhattacharya, and he heard it all. And, that same Gopinath Acharya, is in his full form, in the form of Baldev Vidya Bhushan. And, Baldev Vidya Bhushan, the analysis of Vedanta Sutra, that Chaitanya Mahaprabhu did, that, he does in his Govinda language.
So, because, Baldev Vidya Bhushan, had to establish our tradition, so, that is why, he wrote the language on Vedanta Sutra, then, he wrote the language on Upanishads, and then, he wrote the language on Gita. So, his language, is the main one, in the knowledge of Tattva. So, In their language, there is a lot of Tattva Gyan.
In Srinath Thakur and Thakur’s language, the feelings are more important. So, apart from these two, Bhaktivinoda Thakur wrote two languages on Bhagavad Gita. Meaning, when he read Baldev Devlin’s language, he wrote a language based on that.
When he read Srinath Thakur’s language, he wrote a language based on that. So, Vidvatranjan and Rasikranjan are his names. And of course, Prabhupada ji wrote the Bhagavad Gita.
So, in this, this shloka, why am I writing it here? Here, the shloka, अपर्याप्तं तदस्माकं बलं भीश्मा भिरक्षितों So, here, पर्याप्त and अपर्याप्त. So, the word अपर्याप्, has different meanings by different Acharyas. Prabhupada ji, what is the meaning of अपर्याप्? अपर्याप् तदस्माकं बलं भीश्मा भिरक्षितों Immeasurable.
So, immeasurable means असीमित, अपूर्ण नहीं है, असीमित. So, what is it? Here, Prabhupada ji, in his Bhagavad Gita, follows Baldevi Devashankar. So, Baldevi Devashankar says असीमित.
And Rishabhacharya says अपूर्ण. So, why is it like this? Prabhupada ji, Baldevi Devashankar is saying the same thing. How is it? If we see, if we see the perfection in war, the capability, then Bhishma is very expert.
He is very experienced, he has got very good training from Varsha Ram. And he has also fought many wars. So, compared to Bhishma, Bheem is less.
So, if we see in this way, Duryodhana’s side is heavy. But, Vishwanath Thakur Chakraborty says, Okay, Bhishma’s capability and perfection in war is more than Bheem. But his enthusiasm for war, his speed is less in Bhishma and more in Bheem.
Why? Because when Bheem was in exile for 12-13 years, Bheem used to sit holding his head. And when he used to get a spark from his eyes, he used to feel like this. When will war come? When will war come? So, Bheem is eager for war and Bheeshma does not want war.
So, that is why Yadvapi, Bheeshma and Nipun are more. But because a person can do war so well, it is dependent on his will. So, that is why Yadvapi, Duryodhana wants to say that our power is more.
But, Saraswati says that our power is less. So, in this way, when Bheeshma wants to praise Bheeshma, he says that our power is greater than yours. But now he thinks that he has not taken the name of many soldiers.
And if he praises Bheeshma, then others will not fight well. So, he wants to encourage others. So, he thinks that Bheeshma is very important, but all of you are also important.
So, if someone attacks Bheeshma from behind, or if Bheeshma has a hole in our army from somewhere else. In Sanskrit, when we are addressing ourselves, we say I. And when we are addressing others, we say you or you. So, in Sanskrit, we say you or you.
And when we say you, we say you. So, Bheeshma thinks that he is doing politics, but he is full of worries. So, he says that I am going to fight.
Because I want to see how Krishna will protect his devotees. So, he says, finish your politics and start the war. So, Bheeshma says, finish your politics and start the war.
So, Bheeshma and Gitama were on the army side. So, when they played the shankha, others also started playing the shankha. So, they started playing the shankha.
So, now, the Kauravas will be facing the Pandavas. And for the first time, Bhagavan will be entering the arena. It is a very beautiful entrance.
So, Bhagavan will be entering the arena. So, how is Bhagavan entering the arena? He is the supporter of the chariot. We see Bhagavan entering the arena in Bhagavatam also.
So, this is how Bhagavan enters the arena. For the first time, Bhagavan enters the arena in the 7th chapter. When Drona’s son is punished.
So, even then Bhagavan comes in the form of Parthasarathi. So, here, if you see a movie, there is a hero’s entrance. How is it shown? A car comes.
A car comes. A brake is released. A brake is released.
Then it stops. Then what happens? Then shoes come out. Shoes come out.
Then shoes get caught. Then shoes start moving. Then slowly it comes.
And then his face comes. So, he is a villain. But, what happens first? When Bhagavan has to enter, first his chariot is shown.
First of all, like wheels are shown, the wheels are shown, like a car. Similarly, here horses are shown. Very beautiful white horses.
Then what happens? And then who is on it? Madhava, Pandava, Vaishyaiva, Madhava and Pandava both are there. And then, what is the speciality? Divya Shankha. Their Shankha is divine.
God is divine, so their Shankha is divine. But Arjuna, who is a great devotee, and the warriors, they are born for the divine purpose, so their Shankha is also divine. And then, now he will start playing the Shankha, so the word of Shankha will come back.
PANCHE JANAYA VASHIKESHO DEVADATTAM DHANANJAYA PONDRAM DADMAV MAHA SHANKHAM BHIM KARMA VANKODHARA Bhagwan Krishna played his Panchajanya Shankha, Arjuna played Devadatta Shankha, and Bheem, who is a great devotee and a great human being, played the Shankha of the great Kondra. PONDRAM DADMAV MAHA SHANKHAM Bheem entered here for the first time. When the conch was blown, it was very loud.
So, he came to Vruko. Vruko means Jathrani. He had a very special fire.
We know that when Pandavas were in exile, whenever they got food, there were two divisions of food. One division was Bheem Pooja. And the other division had five divisions.
Four Pandavas and then Kunti or Draupadi. These were also in their exile. But Bheem used to eat a lot.
Bheem used to do a lot of work. It was a great work. When Pandavas were in exile for the first time, Pandavas were in exile twice.
One time, Lakshagraha was burnt. The second time, after Juhahara. When they ran away for the first time in Lakshagraha, Kunti and all Pandavas got tired.
But still, they did not go very far from Varanavarta. What did they do then? Bheem said to everyone, you all sit on my shoulders. Not only Kunti, but Arjun, Yudhishthir, Nakul, Satish, everyone sat on Bheem’s shoulders.
And Bheem ran. He ran so fast, that after listening to his running, lions and elephants ran away. Who is so powerful? And when a tree comes in the middle, when we are walking, if something comes in the middle, we will fall.
But if something comes in the middle, it would break. Bheem’s karma stopped there. So, they did many great things.
And after that, the rest of the soldiers will come to catch the warriors. Satsang with Kunti and Yudhishthir O King! Kunti’s son, Raja Yudhishthir, played the shank called Anantavire, along with Nakul, Satish, Subhosh, Ebru, Manipur, Kashiraj, Param Yudha Shikhandi, Dhristadyumna, Virat, Ajay, Satyaki, Drupad, Draupadi’s son, and Subhadra’s son, etc., all played their shank. Shikhandi was mentioned here, but not earlier.
Earlier, Kashiraj was also mentioned. Why is Satya mentioned here? Earlier, Yudha Manushya Vikranta, was mentioned here. Yudhan is the name of Satyaki.
It was also mentioned here. Here, some other warriors are mentioned. All of them play their shank.
And what happens when shank is played? I will tell you in next shloka. What is the result of these shanks? The heart is shattered. Why? There was so much noise.
There was no such effect on the other side. So this is also a sign that victory is going to happen. So up to this point, the script, the drama is going according to the plan.
But now something different will happen here. What will happen? Now Arjun will say something. Here Chakravarthy says that yoga maya is starting to have an effect.
But yoga maya is not having an effect. We can also learn how maha maya affects us. Yoga maya is affecting Arjun.
We will see what happens. अधव्यवस्तितान्द्रिष्ट्वा योस्पहस्टान्कपीद्वजः प्रितेशस्त्रसंबाति अनुरुद्यन्यपाण्डवा दृजिकेशं ददावाक्यम् इदमाहमहिपते योस्पहस्तितान्द्रिष्ट्वा योस्पहस्तितान्द्रिश्ट्रसंबाति अनुरुद्यन्यपाण्डवा दृजिकेशं ददावा दृजिकेशं ददावा दृजिकेशं ददावा दृजिकेशं ददावा दृजिकेशं ददावा दृजिकेशं ददावा दृजिके� अर्जुन का कपी द्वज़ था. हरे की उद्दाव का अपना अपना द्वज़ होता है.
अर्जुन का कपी द्वज़ था. मतलब उसकी द्वज़ पर एक मरकट, बंदर का चिन्न था. पर जब भीम ने निविदन किया, तो उस मरकट के चिन्न में हनुमान जी प्रवेश हो तो इसलिए वर्ण आता है, दुरोज़ दंजम युद्धव, भावर्ण में वर्ण आता है कि दुरोज़ देखो हरे वो बंदर तो जीवित लग रहा है, क्योंकि जीवित नहीं लग रहा है कि जीवित था वास्तबे दुरोज़ था कपी दुज़ा, पर उस कपी दुज़ में कपी स्रेष्ठ हनुमान जी वो प्रवेश की रहे थे यहाँ पर वो एक शुब लक्षन है, और अभी आर्जुन कुछ बोलते है, वो खशी के शंत दाव आपके इदमा और वो खशी के शंत कुछ बोल लगते है, क्या बोलते है वो? सेन योर भयोर दुद्धे पतं स्थापे में चुदा पांते तां धिरिक्षे हम रोधु कामान वस्तिदान पेर्मयान सद्धे वो धर्व्यम रस्मिन रण समुत्यमे अर्जुन ने कहा है अच्छुद, गुपा करके मेन रस्म दोनों के नाउं के बीच में ये चलें, जिससे मैं यहां उपस्तित उद्ध की अब्लाशार रखने वाले और शक्त्रों की इस महान परिक्षा में जिससे मुझे संगर्श करना है, उन्हें देख सकते हैं निरीक्ष, इक्ष, योध समानान अवेक्षेहं, आगे भी आएगा, अक्ष, तो अगला शलोग देखते हैं, योध समानान अवेक्षेहं, ये ते यत्र समागताः, धातराष्ट स्यदु रुद्धे, रुद्धे प्रियाचिकी शमाः देखना चाहते हैं कौन युद्धा करना चाहते हैं, पर वोगाज़ तातर बोल रहे है कि, वो देखना चाहते हैं कि सही में युद्धा होगा, सही में युद्धा करना चाहते हैं क्या, कि अभी भी कुछ समभावना है कि युद्धा नहों हो, कितना, अगर जानते हैं कौ अगर जानते हैं कि युद्धा नहों हो, कितना, अगर जानते हैं कि युद्धा नहों हो, कितना, अगर जानते हैं कि युद्धा नहों हो, कितना, अगर जानते हैं कि युद्धा नहों हो, कितना, अगर जानते हैं कि युद्धा नहों हो, कितना, अगर जानते हैं कि यु� कहां लेके गए रत को? भीश्मद्रों प्रमुख्ता सर्विल्यशां च महीक्षितां वुआजपार्थपश्यितां सम्वेदां कुरोंगति भीश्मद्रों तथा विश्वभर्ग के अन्य समस्ते राजाओं के सामने भगवान यहां पर एकतर सारे कुरोंग को देखो विश्वभर्ग के अन्य समस्ते राजाओं के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर ए विश्वभर्ग के अन्य समस्ते राजाओं के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर ए कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगवान यहां पर एकतर सारे कुरोंग के सामने भगव प्रतिमा है इसे, वास्तों में युद्ध नहीं हुआई अगर वास्तों में युद्ध हुआ तो इतने सारे लोग मर जाएगे धर्मी ग्रंथकी युद्ध में इतने लोग मारा जाएगा, इसे बताएगा पहला अध्याय का महत्पुर्ण नहीं है पहला अध्याय का महत्पुर्ण अनेक कारणों से है सबसे महत्पुर्ण कारण यहां पर यह है कि पहले अध्याय में दिखाये गया है कैसे जीवात्मा मोह में पड़ जाता है क्या होता है कि हम जानते हैं तीन प्रकार के प्रमान है प्रत्तिक्ष, अनुमान और शब्द तो जीवात्मा क्या करता है अर्जुन प्रत्तिक्ष प्रमान का आधार ले रहे है अक्ष, मैं देखना जाता हूँ और देखो, देखो और क्या होगा माया में पड़ जाओ तो अभी प्रत्तिक्ष जो है प्रत्तिक्ष से हम जो आध्यात्मिक स्थर से भोतिक स्थर पे आजाते हैं प्रत्तिक्ष प्रमान से हम मोह में गिर जाते हैं और बाकी सो अध्याय है अभी अर्जुन बोल लगे तो ये शास्त्र हरे एक चीज बहुत महतुफ़न है हम भी अगर हम ब्रह्मचारी जीवन में जी रहे हैं अगर हम प्रत्तिक्ष प्रमाण में बहुत जोर देते हैं हम देखते हैं क्या होता है कि दुनिया हमेशे हमें दुख में दिखती नहीं है कभी कभी दिखती है, अगर अस्पताल में जाएगे, जेल में जाएगे तो दुखी लगेगी पर अगर हम टीवी देखेंगे या साधान जन साधान लोगों देखेंगे तो क्या लगते हैं, सुखे लोगों लग रहे है प्रत्तेक्ष प्रमाण से क्या होता है, हमारी भगवान की सेवा करने की इच्छा है, सेवा करने का दुर्शंकल पर चल जाता है और शब्द प्रमाण है, उससे हमारी दुर्शंकल पर और प्रस्थापित हो जाता है तो जी, भगवान दिखा रहे है, आर्जुन के उदारण से आर्जुन भगवान के साथ है आर्जुन भगवान के साथ है, तो इसका मतलब यह नहीं है कि हमारी आखो का इस्तिमाल नहीं करते हैं, आखे बंद करके चलना चाहिए पर अर्जुन, अगर भगवान को पूछते थे, आप बताओ मुझे कौन कौन योद्धा है, और कैसे योद्धा करना चाहिए और वह बताओ, मैं आपसे भी पूछता हूँ, मैं देखना चाहता हूँ तो अगर ज़र्गती प्रत्तिक्ष प्रमान को ज़्यादा मुझे तो देता है, शब्द से अधिक, तो वह मोहों में पड़ जाता है, तो वह यहां पे दिखाये गया है तो इसलिए बार बार शब्द, अक्ष, अक्ष, पश, देखना, देखना चाहता हूँ मैं, दिखाओ मुझे, वहां बोलते है देखो, अगर देखते है, तो मोहों में पड़ गया हूँ तो भी, मोहों में जब पड़ जाता है, तो भी आर्जुन, ऐसे कैसे है, क्योंकि आर्जुन बड़ धर्मनिष्ट है, तो पाप में नहीं गरते है, वो जो तर्क न तर्क कर रहे है, वो भी शास्त्र के अनुसार ही है, पर शास्त्र का जो सर्वोच सिध्धान थे, � शास्त्र के अनुसार भी है, अभी देखते हैं आर्जुन क्या बोलते है, आर्जुन क्या बोलते है, त्रिष्ट भी है, कृपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया वि� कृपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया परया विष्टो, यहां परया का मतलब क्रुपया विष्टो पाप क्या आश्रेदेगा? पाप तो बड़े आत्मा ही देने वाला है। हत्व इतान आतताईन अभी वो जानते हैं कि ये आतताई है। आतताई है पर आतताई मतलब जो आक्रमक है। तो धर्मस से सूक्ष्म गति ही। महावारत में आजुन बोलते है कि धर्म की गति मजी सूक्ष्म है। धर्मस से सूक्ष्म गति ही। यह सूक्ष्म गति क्या है कि बैदिशास में बताए गया है कि अगर कोई आप पर आक्रमन करता है तो उसको वद करने में कोई भी पाप � कोई भी पाप नहीं है। और आक्रमन चे पद्धति में आता है। किसी को पता है चे पद्धति? चे प्रगार के आकरमन? अगनी से घर जलाता है। विश्व पिलाता है। किसी के प्रापर्टी को चिन लेता है। दन को चिन लेता है। पत्मी को चिन लेता है। वद करने का प्रयास करते हैं। और किसी को पत्मी को चिन लेता है। अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकर मन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के � अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकर के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्र� गार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे � प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से चे प्रगार के आकरमन? अगनी से वो केवल दो प्रकार की दिख्षा सुखार करता है। क्या है दिख्षा? एक है युद्धा और दूसरी है मुझ्ची। और देह उसके अलावा और कोई दिख्षा सुखार नहीं करता है। वार और डेथ। तो देह की अभी आप हमसे युद्धे करते हैं। तो शत हैने पाद का दालह सोच्रे हैं के लिए आप अपना विश्वाँत नहीं ना tohooting is If people who are not free from greed do not see any fault in killing their own family or betraying their friends, then we who can see crime in destroying the family, why should we get involved in such sinful activities? Even though they are ignorant, but we are not ignorant, so we should work at a higher level than them.
And what knowledge do they not have? Now we will go to the fourth reason. Kulaksha is a fault. We will explain it in the next chapter.
We will explain how the family religion will be destroyed. Kulaksha pranashyanti kuladharma sanatana Adharmo bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma will be destroyed. If a Kshatriya dies, then the woman will not get protection.
If a woman does not get protection, then Varna sankara will happen. We will explain that in the next chapter. Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Kulaksha pranashyanti kuladharma sanatana Adharma bhivavatyuta Adharma bhivavatyuta who doesn’t have a husband.
What happens because of that is, the development of a child becomes very difficult. And then, such children, who we call Varna Shankar, they destroy the whole society. Many times, my younger brother, he was studying in America, he was working, he told me that he was in a good university in America, but whenever he went to that university, every student had to come with a mental detector.
Students also bring guns to college. And then, many times it has happened that if the teacher does not do his homework, if he does not do it, if he scolds a little, then the student will take out a gun and kill the teacher. So, what happens is, every teacher has an SOS.
You know, in the hospital, if you have a problem suddenly, there is a bell, ring the bell, so that the nurse will come running. So, every teacher has an SOS. If there is a problem, the guard will come running with a gun.
This happens many times. Many, many times. And what happens in school is, the students bring a gun, and when they get angry, they shoot the teacher, then they shoot themselves.
And this has happened many times. It has happened, it is happening. So, in America, there is a big university, in India there is IIT, and in Virginia Tech, there is a big university in America.
So, there, there was an incident. There was a boy, he brought a gun, he killed many people. There was an Indian girl, an Indian professor, and then he killed himself.
And what happens is, all these people, and then there is a lot of discussion about it in America, why is this happening? If it happens in small colleges, it is fine. If someone commits suicide in a small college, it is not such a big news. But if someone commits suicide in IIT, it becomes a big news.
Similarly, in America, suicides do happen, but if someone is killed in a college, it is a big thing. So, what happens in western countries, there is a university, if the building is 5-6 stories high, there is a security net around every building. If someone jumps to commit suicide, he will fall in the net, he will not die.
So, Prabhupada ji said, what is your progress? You build big buildings, you climb on top of them, then you jump and commit suicide. What progress is this? So, what happens is, suicides do happen, but if someone is killed, in America, everyone should have a gun. Everyone should have a gun, because if you have a gun, a thief will come to your house, if he has a gun, you do not have a gun, what will happen to you? So, this way, they do advertisement, and everyone has a gun.
A few days ago, a week ago, you know about toll, right? You have to pay toll there. So, a person was going to his car, the toll guy asked him, he gave him 10 rupees, his charge was 37 rupees. So, he gave him 10 rupees, he gave him 37 rupees.
So, this man was in Bombay, he took out his gun and killed the toll guy. And the one who ran away from there, he has not been caught yet, he and the toll guy died. He killed someone for 27 rupees.
So, what happens, if a person is already uncontrolled, and if he is given a weapon, then what will happen? This is what will happen. So, in America, everyone was given a gun, now in India, people are giving guns. So, everyone was given a gun, and because of that, this student also got a gun, and he killed people.
So, what is the solution? Ordinary people do not like guns, ordinary people do not like guns, but in America, everyone was given a gun. So, what should be done? All the students should be given a gun. Because, if a student goes mad and starts killing, then before killing more people, he will be killed by someone else.
But, if all the students go mad, then what will happen? So, this is the effect of Varna Sankar. And then, what is the effect of Varna Sankar? The effect of Varna Sankar is strange. If a woman has a child, if she is studying, then she cannot study, because she has to take care of the child.
If she is working, then she cannot work, because she has to take care of the child. So, what did the government decide? The government decided that if a woman has a son, and she does not have a husband, then we will give some maintenance to the government. So, what will happen? She can be taken care of.
But, what is the opposite effect of Varna Sankar? What is the opposite effect of Varna Sankar? If a woman is going to college, and she does not have money, then she will have to work and study. But, if she calls a man, and makes a child out of him, then the government will give her free money. So, what happened with that? With that, the unrighteousness increased, and the social problems increased.
So, if Varna Sankar happens, then what happens? Many problems arise. Arjun is telling here, that if Varna Sankar happens, then so many problems will arise. So, what will happen? Arjun is telling here.
So, the war that happened there, but why is it happening here now? Because there are no Kshatriyas, nor any Brahmins. So, everyone eats like animals, and the child is born from that. So, the consciousness from that, means that soon, the activities of giving alms, will end.
This is the reason, why he said, that the ancestors will end. How will it end? So, if there are no responsible people, in the society, then, the responsible people, plan for spiritual progress. And the responsible people, plan for physical well-being.
For example, Maharaj Shivi and Maharaj Ramdev, their stories are told in Bhagavatam. So, they are Kshatriyas, and they are doing so much, but what are they doing? If a Shudra comes, or a Jandal, or an animal, they are giving them food. So, giving food, or giving alms, we can say, this is only on the physical level.
But, it is not that, the physical level is wrong. On the physical level, it is necessary to give alms. But, on the physical level, alms are not everything.
So, the Kshatriya, for example, if there is an earthquake, or a tsunami, or there is an earthquake, or there is an earthquake, he will give alms. So, the physical well-being, is not wrong. It is a part of Vedic Shastra.
But, what the Maharajas of today say, that the physical well-being is everything. Manoseva is Madhavseva. So, because of this, Bhagavad Gita says, that Manoseva is not Madhavseva.
But, here Arjun is saying, that Arjun is not talking about the physical level. He is talking about the physical level. If the protection of Kul Dharma is destroyed, then the work for the well-being of the society, will not be done on the physical level.
It will be done on the physical level. And, if it is done on the physical level, then what will happen? It will destroy the generations. How does it happen? If there is a good tradition, which is going on, and if it is destroyed, then many people get well.
And, if someone destroys a good tradition, then what happens? It has a bad effect So, he will say, that it will have a bad effect because of which, they will live in hell for eternity. He will say this. So, here, it is seen, that Arjun also has the knowledge of Atma.
How? He is telling about hell. He has some knowledge, that after this life, there is another life. But, what is it? We will discuss this in the second chapter.
But, the knowledge here, is that, because Arjun is talking about the Karmakand, so, what happens in Karmakand, that this birth, and the next birth, will go to hell or heaven. We will discuss this. The eternal life, we don’t worry about it.
So, Arjun is thinking, that if we die, we will have to go to hell in the next birth. So, there is a thought of the next birth. But, how is the thought of the next birth? It is at the signifying level, not at the spiritual level.
For example, Hindus say, you are not a body, you are Atma. Yes, we know, we know since childhood, that we are not a body, we are Atma. But, what is their feeling? That I am a body, and I have an Atma.
I am a body, and I have a small Atma in me. It will be eternal. So, in reality, I am Atma, and I have a body.
So, the thought of the next birth, may be just a feeling, but, everything is at the signifying level. For example, in the next birth, if there is an Apsara, I will enjoy the Apsara. What does it mean? I will have a body, a male body, and a female body.
So, everything is at the signifying level. And, in the next birth, if there is a hell, it is also at the signifying level. Your hand will be cut, your hand will be burnt, your flesh will be eaten.
So, in Karma Kanda, heaven and hell, how much happiness is at the signifying level in heaven, and how much sorrow is at the signifying level in hell, has been told. So, because, in Karma Kanda, the person at the signifying level, has not gone far by thinking of the physical body. So, Arjuna, may be knowing that, there is another life after this life, but still, his thoughts are at the signifying level.
He has not reached the level of Atma yet. But still, he is thinking. Now, Arjuna will tell his conclusion, in two shlokas.
He will say, ahobatamahatpapam kartum drastavayam yad rajasukhanopena antum svajanapave uddhatam sorry ahobatam यहां पे आश्चर है, यह सकारात्मक नहीं नकारात्म कुछ से लेकिंग है, कितन दुख की बात है, कितन आश्चर की बात है, कितन दुख की बात है, यह स्थर से उल्लेग आता है, अहन्यः निभूतानि गच्चन्तिये मालेविशेष्य स्थावर्मिश्चन्ति, किन आश अश्चर की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की ब ात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन दुख की बात है, कितन द� तज्ये वाच्य एक अमुखार्जुन सांखे रथोपस्तो पाविशद प्रशीदन तरश्रं पापं शोक संभीख नमान साथ Sanjay said, Arjuna placed his bow and arrow on the ground and sat on the throne of Shoksantakta Chitra. Arjuna’s bow is a symbol of Jeevatma’s firm resolve. When Jeevatma wants to serve Bhagwan, but he has to give evidence, he says, I will not serve Bhagwan.
He gives up. We can serve Bhagwan with our own will. We can give up serving Bhagwan with our own will.
Sometimes when we put too much pressure on our own will, we will give up serving Bhagwan. We will see that what has happened now, he has given up his bow. What will happen in the end? Yatra Yogeshwara Krishna Yatra Partha Dhanur Dhara Dhanur Dhara He has given up his bow.
By listening to Bhagavad Gita, by remembering Bhagavad Gita, if our resolve to serve Bhagwan is lessened, then it will increase again. So how will Arjuna do it? We will discuss that in the next lecture. Thank you very much.
Arjuna is talking about bow. Here we are talking about the bow in the next lecture. How is it? The bow that we use, we feel it is a symbol of our knowledge and wisdom.
For example, if you want to become a Brahmachari, then your Mata Akta can say, Now you are liking devotion, but what will happen later? Think far ahead. Later you will need a good job, position. Don’t do like this.
Now you are under the influence of time. So he is thinking about the bow. He thinks about it for 5-10 years.
His bow is not about next birth or eternal life. So Arjuna is talking about the bow. According to Karmakand, he is talking about this birth or next birth or hell.
But he is not talking about eternal life. He is not talking about the bow. His bow is not complete bow.
Because due to the influence of yoga and maya, his complete knowledge of devotion is lost. And he is thinking only about heaven and hell at the level of Karmakand. If he goes to hell, then he is talking about that bow.
I don’t go to hell. The bow is that I don’t go to hell. That’s all.
I don’t go to hell.