Gita Overview Mumbai (82)

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Transcript

This is an AI-generated transcript and may contain some errors.
I don’t go to hell. And we will every day start our Onitha class with this verse.
With this verse. If you want, you can move this down also. So I will tell the meaning first.
Then I will tell the second. We begin with Arjuna. Arjuna is here of Arjuna.
Aadavu in the beginning. So this is from the Gita Marga in the Sri Yamanda Tantra. Sri Vaishnu Tantra.
So Aadavu in the beginning. I offer obeisances to that lord who became the chariot of Aadavu. What did Aadavu do? By becoming the chariot here.
The nectar of the Gita. And what happened by doing the Gita? That he actually did good to all the three worlds. That’s my end.
Because he did good to all the three worlds. Krishnatmane namaha. And to that supreme soul, that lord Krishna, I offer my obeisances.
Lokatrayopakaraya. Tasmai Krishnatmane namaha. Krishnatmane namaha.
Tasmai Krishnatmane namaha. Tasmai Krishnatmane namaha. In general, we will not have much time for question and answers, we will be focussing more on the flow of the Bhagavad Gita and I have taken this course 3 times till now and of course, several times I have taken but 3 times I have taken in a structured course where we complete the full Bhagavad Gita in 50 hours.
So every, after every class we have a 2 verse score board. So we start the class, how many verses we have covered in how many hours, so we will cover 700 verses in 50 hours, that means we have to cover 14 verses per hour, which will not be difficult and you will not be able to go too much into the purpose and depending on how your Gita course evolves and how my Gita course evolves, as of now the plan is we will be able to complete it by the next day but maybe after a week or two, we will take a form and you can tell me whether you feel the pace is too fast, we might slow things down. It is very good that we have studied the issue question before, I went through all your feedback and thank you very much for kind words and a couple of things were said that things wandered a lot and apart from the purport, we discussed a lot of other things.
So the reason for that is, the way I travel should be to get an introduction or an introductory overview of the entire basic philosophy of Krishna consciousness. So once the completion is done, now when we study the Bhagavad Gita, we will not be doing so much into the basic philosophy of Krishna consciousness, we will be focussing more on the internal flow of the Bhagavad Gita and that will ease the Gita’s message and that’s why we will just highlight certain important points which the Bhagavad Gita covers but even if we are not able to cover all of them systematically, we will be able to cover the whole Bhagavad Gita and of course, it is by the blessing of Krishna Purvapada that we have access to the Bhagavad Gita at all. So we will surely be looking at his way of presentation also, overall.
Now let’s before we start with Bhagavad Gita, let’s look at some aspects of its significance. Now the Bhagavad Gita’s significance is talked about in the Gita Mahatmya. Now interestingly, there are many books written in Gita Mahatmya.
There is one Gita Mahatmya which Ropal quotes in the Introduction to Bhagavad Gita. It is a short compilation of around 10 verses by Shankaracharya and in that we have Eko Devo Devata Putra, Eko and Sarva Upanishad, all those verses are there. There is another Gita Mahatmya which is a conversation between the Uma, Maheshwar, Sarma, conversation between Shiva and Parvati and there it gives the chapter-wise glory of the Bhagavad Gita.
So there is one story of some sinful person, he recited one particular chapter of the Gita or he heard that chapter of the Gita being recited and that’s how he got delivered to ghastly sins. That is also one glory of the Bhagavad Gita. That is also called as Gita Mahatmya.
So Shatrughnapada when he refers to, he refers primarily to Shankaracharya’s Gita Mahatmya. So Bhagavad Gita has a unique position in the Vedic literature. This is a work such as this Obeisances is offered by Bhajdev in the absence of the Bhagavad Gita and the start of the Gita Mahatmya.
I will keep aside this work and this is a nice verse which explains the foundational perspective of the Bhagavad Gita. So, Ajnaana niradhir upaiti jaya. Niradhi is ocean.
The ocean of ignorance, upaiti, that which takes us beyond. Vishieshi means vishieshis. What does it do? It normally takes us beyond the ocean of ignorance.
Bhakti para vipajate tanposham chai. Bhakti para, pure bhakti, pariposham. Pariposham means to nourish very nicely.
Ujjayi, high quality. And then, not only that, how does it nourish the bhakti? By revealing the absolute. Tattvam param.
This is related to sphurati. Sphurati means to reveal, to manifest. The word sphurati comes in, athasu krishnamamayana bhavay grhaya mithi sevonmukhe jivaadam svayamiva sphuratyatha.
Sphurati means, it is a self-manifestation, self-revelation. Tattvam param sphurati durga-mukhya jasyamam. That param tattva is durga-dharma-mukha.
Very difficult to approach that. I just, even if one tries to approach it for a very, very long time, still it’s difficult. But by the mercy of the Bhagavad Gita, that absolute truth gets revealed to us.
And then he says, not only is Krishna filled with his opulences, shadgunya-bhakti. The Bhagavad Gita itself has its opulences. And svara-chitam.
Wow. Because this is svara-chitam. That same absolute truth is fulfilled in itself.
So it’s his own vachana. And that’s why it’s not different from me. And to that Bhagavad Gita, pranamami.
I offer obeisances. So the previous verse we discussed on offering obeisances to Krishna as the speaker of the Bhagavad Gita. This verse is offering obeisances to Bhagavad Gita itself.
So we will recite every day the previous verse. But this he gives us three points which is to be made. First is that it will help us to offer your abundance.
Second is that it will enable us to It is nanishad-bhakti. And third is that it will reveal the absolute truth to us. And what is that absolute truth? Very difficult to understand.
But it is shadgunya-bhakti. It’s filled with its opulences. That means it will reveal the personal absolute truth.
So the Mayavans also agree that ajnaan hirvairupaiti. The Bhagavad Gita will take us beyond ajnaan. But according to them, if you go beyond ajnaan, you will attain mukti.
But Vande Mithayam, we should write in this commentary, makes things clear that actually it’s not just removal of ignorance, but after that there is parabhakti. And there is param-tattva, the supreme truth. So the words parabhakti and param-tattva both indicate that there is a higher truth.
This is supreme. So now what is the significance of the Bhagavad Gita? There are many things. One is it is shruti in shruti.
In these two categories of literature, we discuss shruti and smriti. So from a technical point of view, it will fall in smriti because it is a part of the Puranas. It is in the Vishnu Parva, chapters 25 to 42 in the Vishnu Parva.
Vishnu Parva is the longest parva practically speaking of the Mahabharata. And because it is Krishna himself speaking, and Krishna is the absolute truth, so in that sense it is like a shruti. The shruti within the shruti.
Let’s look at some other statistics which is in the Bhagavad Gita. There are how many verses in the Bhagavad Gita? 775. So out of them, majority, the 575 are spoken by Krishna.
83 are spoken by Arjuna. And Arjuna speaks primarily in the first and the 11th chapter. And apart from that, there are a few verses where he is asking some questions throughout the remaining chapters.
And then Sanjay has 41 verses. And these verses come mostly in the 11th chapter. Some in the 1st chapter, one in the 2nd chapter, some in the 18th chapter.
But mostly it is Sanjay speaking 41 verses. Now when they are saying like this, actually speaking, you could put it that way that Sanjay is speaking in English. Because when Sanjay watches, then he is telling what Krishna said.
But this is like a nested dialogue happening. So who is the final speaker within the nested dialogue? At the outermost level, the whole Mahabharata conversation will be? Does anyone know? Mahabharata conversation between Sanjay and Vaishyampala. So that is the outermost level.
Then the second level is what is happening over here is between Dhritarashtra and Sanjay. Sanjay speaking Dhritarashtra. And then in that another nesting is Krishna is speaking to Arjuna.
So Dhritarashtra speaks the first verse. And then there is a speech of Duryodhana. But there is no Duryodhana watching Dhritarashtra.
There is a word Vaja which comes over here. Come to that verse and it will cover each other. Then now there are epithets.
Epithets mean alternative meaning that are used. And this itself is a very beautiful thing to practise. What are the different names and what are their significances? So there are 20 other names used for Arjuna.
And 33 other names used for Krishna. So Krishna himself is used actually. But along with that other names are also used.
So epithet actually means a name which is like a title. A name which reveals a special plot. So now if you have this solophone.
Solophone means that what is recited at the end of every day. We have heard in tradition recitation of Gita. They have Atar, Shirdi, Adhyaya.
They start like that. And then what does it come at the end? Om Tatsavidhi. Do you know what is full? Yeah.
Okay. Srimad Bhagavad Gita, Suktishetsu. And then Vicharadhyaya is there.
And then Yogashastra comes. So why is it called Yogashastra? Because the word Yoga is very prominent. So the word Yoga comes 78 times in the Bhagavad Gita.
And it comes in 15 of the 18 chapters. And apart from that if we include variants like Yogi and Yuta. Which are variants of Yoga only.
Then this word appears 1 in 55 times. That means 20% of the Gita verses have some word related to Yoga or related with it. So many Yogis think that Patanjali Yoga Tutra is the primary book.
It is an important book. But Bhagavad Gita is also significant book. And the Bhagavad Gita rather than focussing on one type of Yoga.
Ashtang Yoga or Ashtang Yoga. Which is Patanjali Yoga first one. The Bhagavad Gita focusses on the word Yoga and its broadest form of issues.
It includes various kinds of Yoga. And ultimately it reveals Yogina or reservation. 647 says that Bhakti is the highest Yoga.
So now this is the overview of the first chapter. Now I have taken whatever structure of overview I have made. I have taken it with several sources.
So if you have some other study guides. They may give it slightly different. The analysis will vary.
I have tried to do it in such a way that the logical flow seems to be flow very clearly and coherently for us. So basically the first chapter has been called by two names by different names. Prabhupada calls it Observing Yajna Yoga.
So because it has two sections. Some people call it Saiya Niriksha Yoga. That is a Sanskrit word.
And others call it. They should have printed for this word. So that Arjun Vishadha Yoga.
Arjun Vishadha Yoga. Vishadha means lamentation. So Arjun has lamentation.
So both these are the values of the Bhagavad Gita has these two sections. Now within this Arjun Vishadha Yoga or whatever you want to call it. Niriksha Yoga.
Between these two major sections there are further sub sections. The first is the preparations for war. That is Duryodhana evaluates both sides and then as he is going on.
Bhishma blows his conch shell. When he blows his conch shell at that time. As he is going around.
Bhishma blows his conch shell. And then the war is about to start. At that time both sides blow their conch shells in response to Bhishma’s.
And Hridayana and Vidhara. Hearts of the Kauravas get shattered. So that will be there are several signs of it.
You will find out. And then Arjuna requests Bhishma please stay in your room. Please take our army our chariot in between.
So there Prabhupada introduces Krishna. Although Krishna enters in the 20th verse in the 14th verse itself. But there the emphasis is not so much on Krishna.
But here how the lord become the servant of his devotee. That’s Krishna and not the rest. And then in the second section which talks about Arjuna’s Vishas.
There are five reasons for Arjuna’s not fighting. So four come in this chapter. And one will come in the next chapter.
So the four reasons that are there is. If you see that way. They are different reasons.
First is compassion. Oh there are so many people. Why should I kill them at all? And they are my relatives also.
So then that. First it is generally why I love my relatives? How can I kill them? And then why? What is that? What will happen? Oh how can I enjoy without my relatives? So that’s how one goes like a ninja. And then it’s not just that I can’t enjoy.
If I kill my relatives. It’s sin and volition. It’s the people’s actions.
And somebody is into the action in the next life. So this cycle is going to be troubled. Because when the men are killed.
And the women become unprotected. The women become exploited. And then that leads to unwanted progeny.
And then that leads to the donation of the parishes. So use these reasons. And next chapter Arjuna 2.6 will give one reason.
That is indecision. He says I don’t know what to do. He says I don’t know what to do.
And because I don’t know what to do. Therefore he says at least now I’ll not fight. Because he has so many reasons for not fighting.
And he doesn’t have any reason for fighting. We will try to complete the first section. There’s not so much philosophy.
So we can go quite fast. Do all of you have Gita with you? So we’ll recite the verse. Would you like to recite it together or we’ll follow you? Okay at least the first chapter we can do together.
Later on in chapter 2.6 we can recite it responsively. So I have a particular way in singing it. And the reason I think it is the only way I can sing.
It’s like first line. So Now Now The word Rudrashtra has both a negative and positive connotation. The negative connotation is that Dhritarashtra And holds on to the kingdom.
And hold on Dhritarashtra. So it indicates very attached kingdom. And there are many names in the Quranic literature as well as the historical literature which seem to correlate with the characteristics of those personalities.
And this makes some sceptical scholars think that these are not historical events. They are mythological creations. Because when a novelist is writing a novel then he will ascribe the names according to their characters.
But this reasoning may seem sensible. It neglects the fact that these are not mundane historical events. They are divine historical events.
And because of that actually speaking the Lord arranges that when these characters are to be given names through the astrologers involved, through the super souls involved, through the Brahmins involved, through the parents. He arranges that those characters get the names which are according to their characteristics. And Dhritarashtra does not necessarily mean negative.
Dhritarashtra One who sustains the kingdom. One who strongly holds on to the kingdom. Similarly, if we have Duryodhana or we have Dushshasana.
Now Dushshasana can mean one who has very bad one who is very bad at mysticism. But it can also mean, Dushshasana can mean that one whose shastra is very difficult to overcome. So it can also have positive connotations.
Duryodhana, Prabhupada explains in the Lord’s name, called as Suyodhana. But even if the name is Suyodhana, it can also mean one who fights, one who is very tough. Duryodhana These names, they certainly, or the characters indicate their characteristics.
But that only indicates that there is a deeper factor, deeper principle and practicality. Now, the whole theme of the Bhagavad Gita is action. What should be the right action? Now, in one sense, the Srimad Bhagavatam is also asking the same question.
But it’s in a different context. The Srimad Bhagavatam is a book which is being spoken to a person who is out of it. So the Srimad Bhagavatam’s focus is more on manseesha.
Whereas the Bhagavad Gita is spoken to a person who actually wants to renounce the world, but the Lord doesn’t want him to renounce the world. So you can see the context in one sense are opposite, the purpose is the same. So it depends on what is the service that is expected by the Lord of a particular devotee that certain things are spoken.
So now, every scripture has a contextual side and a iterative. What do you mean by a contextual side? That means the conversation between two personalities. So the context has to be there.
For example, in the fourth chapter, when you will come, 4.1 Krishna says that imam vivasvate yogam proktavanam avyayam and that I spoke this knowledge to Sun God. Now, when Krishna spoke the Bhagavad Gita to Sun God, will he speak the verse imam vivasvate yogam proktavanam avyayam? Obviously not, he wouldn’t. This is a contextual part of the Bhagavad Gita.
So according to context, that will change. Similarly, the Bhagavad Gita has a context and the context is the context of war. And Shri Prabhupada does say that the war is historical.
The war is historical and we don’t deny its historicity. In fact, Shri Prabhupada strongly opposed those who denied its historicity. At the same time, Shri Prabhupada was not a person who talked about violence itself as the essential nature of the Bhagavad Gita.
So, the context of the Bhagavad Gita is historical but the context is not its essential message. That means there is one Hindu nationalist who says all the cause of India’s problem is India has not followed the Bhagavad Gita. That’s correct.
But what is the idea of following the Bhagavad Gita? If India is a true follower of Bhagavad Gita, you know, the day Pakistan was created, we would have wiped it out of the map of the world. We should fight and wipe off. So, now, that is not the message of the Bhagavad Gita.
Sometimes, Kshatriyas may require assertive action but assertive action of the Kshatriyas is not the message of the Bhagavad Gita. So, the battlefield context is important but it is not the essence of the Bhagavad Gita. And you see, very interestingly, that Arjuna will be told in the second chapter, fight, fight, third chapter, fourth chapter, fifth chapter, several times fight, fight will come.
But as we move forward, practically speaking, in the twelfth chapter onwards, there is no reference to fighting. In the twelfth chapter till the end of the Bhagavad Gita, there is only one reference in the eighteenth chapter where Krishna tells Arjuna indirectly that one who fights in such a consciousness, even if he kills, he will not be killed. But fight, there is no instruction like that from twelfth chapter to eighteenth chapter.
And even when Krishna completes the instruction, he doesn’t say Arjuna, fight. God says, अर्जुना परिश्ट। मन्मणा परिश्ट। And then, Arjuna also doesn’t say, I will fight. He will say, करिशे को चिनां परिश्ट। I will do what you tell me.
So, the essential message of the Bhagavad Gita is not to fight. The essential message of the Bhagavad Gita is to harmonise with God. To harmonise with God through devotion.
And in Arjuna’s case, that harmonisation with devotion involved fighting a war. So, there are two extreme approaches. One approach is that the whole Bhagavad Gita’s battlefield setting is entirely metaphorical and it is unimportant.
And the other is, the Bhagavad Gita’s battlefield setting is its essential message. One should fight. That is not the message.
The essential message is, that we should surrender to the will of the Lord. And action, how one should act, that is the essential conflict before Arjuna. And that is what is signalled even through the starting words.
धर्मक्षेत्रे कुण्प्षेत्रे Now, धर्मक्षेत्रे indicates that there are blessings to be had in that place. In the holy place. Now, in the Vedas, it is said, Shatapar Brahma talks about how कुरुक्षेत्र याजिनम्स्तान That is the place for yajna.
And even in Mahabharata, it is talked about as a holy place. So, कुरुक्षेत्र is known to be a very holy place. And Parashurama himself performed the atonement at कुरुक्षेत्र निसिवन्तपंचक after killing the Kshatriyas for 21 generations.
So, धर्मक्षेत्रे कुण्प्षेत्रे So, now what is happening? In one sense, the blessings of the sacred place. But at the same time, there is a challenge, there is a struggle. What is going to happen? So, now Arjun, Dhritarashtra’s question is somewhat indicative of his mindset in two ways.
First is what Shatapar explains about what? So, he says, My sons and Pandavas. All the Pandavas also, his own family members, but he is separating them. But more important is the thrust of the question.
किन अपको बता? What did they do? So, it’s as I have a man who was telling yesterday in Bhagavatam class in his Sunday Peace class. Isn’t it that if somebody comes down for for prasadam, sits down and the plate is kept in front of him, चैंस महाँ प्रसादे and then what did he do? Then is there a question to ask? If everybody in the plate is hungry, the food is there in front and then what will he do? That’s natural. But किन अपको बता? Why? Because Dhritarashtra is a very very ambivalent character in the past.
Ambivalent means one who has conflicting emotions at different times. So, ambivalent means valency is like velocity, movement. Ambivalent means he is moving in every way.
This is very nice. Sometimes he goes towards virtue, sometimes he goes towards vice. Of course, most of the time he goes towards vice.
It is action. Sometimes he is contemplating maybe I should go towards virtue. So, on one side he feels that it’s a holy place that will affect the Pandavas favourably.
And if it affects them favourably, then they will win. Although their army is smaller. On the other hand, it’s a holy place that may affect my son.
My son is unholy. So, if the holy place influences him, then he may give up his unholy intention and he says, I will not fight. Therefore, what did they do in the last? So, here he goes towards Sanjay.
Now, Sanjay responds by going back. As we know, Sanjay had been given a mystical virtue by the lord, by Vyasadev. This is the history.
So, Vyasadev, Krishna had already given Vyasadev a vision once when he showed the Vishwaroop in the palace at Ashtanam. But, now when Vyasadev came, Vyasadev said, I can give you also a vision. Yudhishthira said, I could not see my son throughout my life.
Why should I see their death? He actually knows that these are the cause of this Sangha and the cause of their religion. They’re going to die. But then he says, okay, I’ll give the vision to Sanjay.
And Sanjay sees to that. So, let’s recite, Sanjay Vachal. And then, military formation is on.
So, what happened? Yudham, military arrangements. He went to the Acharya. Raja Vachalagravi.
Now, interestingly, Duryodhana is never referred to as Raja in the whole Mahabharata. Because he is atmosphere Raj. He is the Rudraksha phenomenal king.
So, then why is he being used to referred to as Raja? Actually, Valdeitya Ujjain has felt that what is going to be shown in the future verses is his expertise at Raja Niti. And one who is expert at Raja Niti is a Raja. So, he is used in that sense.
And if you look at Shri Prabhupada’s translation, Shri Prabhupada uses this word for both people. O king. And he says, that means Sanjay is referring to Dhritarashtra as O king.
And he refers to even Dhritarashtra. Look at the sentence. So, Prabhupada says, O king.
That’s Sanjay’s expression. Then he says, King Duryodhana. Right? So, his teacher, he spoke the following words.
So, then why did he go there, Uprasannamya? Because the situation was so serious. And he realises that now Duryodhana’s diplomacy will be seen in these two verses. He will, he knows that his commander, his teacher, they are all similar to him.
And he also knows that their hearts are not in the battle. Their hearts are not in the battle because they love the Pandavas. That’s why he wants to win their side.
Win them to himself. So, let’s go for it. So, he’s sort of sarcastically taunting Dronacharya.
What is he saying? That’s a machine. Yes, machine. Actually speaking, Dronacharya has eyes.
He can see. He will, what is he having? Pashita. He wants to emphasise.
Just see how extraordinary is their army formation. And just taunting Drupada Puttareya. Drupada, as we know, had a long standing enemy.
Dronacharya. And he says, Drupada Puttareya, all of you are their enemy. Have a shish.
He accepted him as your disciple. So, Prabhupada talks in the purport about Dronacharya’s impartiality. That he accepted the person who was going to kill him as his own disciple.
Now, sometimes people say that Ekalavya was so much unjustly treated by Dronacharya and Arjuna together. That just because Dronacharya had promised Arjuna that you will become the greatest archer. So, when Ekalavya attempted to become the greatest archer, Dronacharya, very selfishly, asked him to give his thumb.
That is his full story. It is the significance that it tells. Dronacharya, Ekalavya belonged to a Nishadha community.
And the Nishadha community was known to be filled with anti-social elements who would always disrupt the Kuru Kingdom. And they would not pay taxes and they would bail travellers. And they were anti-social elements.
So, naturally, Dronacharya, because he was a priest to the Kauravas and because he was a virtuous Brahmana, he did not want to empower anti-social elements with his archery skills. So, he told them that I will not teach anyone who is not a Brahmin. He is not a Kshatriya.
That was just an external reason. You don’t tell a person directly his bad qualities. You are anti-social anyway, so you will not I will not be good.
Let’s tell like that. It’s like a policy. There may be some further reasons involved also in it.
Then, Ekalavya makes his own effigy of Dronacharya. And he sometimes hides behind the trees or on the tree and sees how Dronacharya is training his students. And both by that observation and his own practise, he gains extraordinary expertise.
Then, when one day his company expert is practising in the forest, at that time a dog comes and barks. So, he just shoots arrows and shoots at the mouth of the dog. The poor dog can’t do anything.
At that time, Arjuna has gone out for a walk in the forest and he sees this dog coming along and noiseless. Now, when Arjuna sees this, firstly, he is depressed. Depressed.
It’s a remarkable feat of archery. But at the same time, the remarkable feat is done in a pathetic way. When a dog is in the middle, you are harmless creature.
And there is no need to seek out the mouth of a dog like this. When they don’t find out that it is Ekalavya. And Ekalavya sees Dronacharya.
He comes and offers obeisances. When he offers obeisances at that time, Ekalavya tells Dronacharya that I am your disciple and I have learned this expertise from you by your teachings. Dronacharya did not like this at all.
The same person who had come and he had said he should not get educated. So, man, he thinks deeply. See, when a person who is eminently minded, even-minded, he is empowered, he will do far greater evil.
Just like even now, the world is concerned that some of the Islamic countries should not get nuclear weapons. Because often these countries are run by religious fanatics. Not that they are run by religious fanatics, but the religious fanatics have a lot of power over there.
And if the weapons fall in those hands, then it can cause harm. So, power will be in the hands of irresponsible, hot-headed or anxiously confused Indians. So, therefore, he tells Rukhsara, please be with me.
That’s my Guru, Rakshinath, I wrote. And he called him his disciple because he thought Rukhsara was a great disciple. And he gave him his freedom.
He had suddenly, he was a great disciple. In the sense, he sacrificed his freedom. But if you were truly such a great disciple, why didn’t he follow Dronacharya’s instructions the first time? Dronacharya told him, don’t, you are not qualified to be a Kshatriya.
For a qualification, there is two terms. There is competence and there is character. Guna and Karma.
So, Karma is the competence, Guna is the character. So, he had the competence of a Kshatriya. He did not have the character of a Kshatriya.
What do you mean by Guna and Karma like that? He is like a person’s ex-possessor. So, he has the competence of a Kshatriya. But if a person does not have the compassion of a doctor, but he has the greed of a businessman, then what for a small problem, didn’t he have to do a surgery? He will charge a lot of money.
Sometimes while stitching the stomach, he will steal your organ also. So, for a person to be able to do professionally, he has to have competence and character. So, there is no doubt that Eklavya had the competence.
And that is the use of Karma. Get that competence by his hard work. That is to his credit.
But what the reason Vivacharya saw is that he did not. This is the reason you will see. Somebody who was deprived of his glory, actually he might have got some glory, but he might have got a lot greater bad karma by misusing it.
Therefore, let us not give it. But if Vivacharya will feel so self-centred and it’s my word that has to be fulfilled. So, Arjuna has to become the greatest.
If he was so really so self-centred, then surely he would not have empowered somebody who will kill him. So, here we see the duality in the same. Actually, the whole story is that after Drupada is defeated by Arjuna and then Drupada feels very humiliated and he does the yajna.
And in the yajna, the whole purpose of the yajna is to get a son who will kill Vivacharya. And Vivacharya is not born normally. Actually, he comes out of the fire.
As soon as he comes out of the fire with a chariot, with Arjuna and he just starts exhibiting his will powers. And then the Brahmins say there is more outing that you can get. Just please give me a daughter.
And it’s interesting that although Arjuna has defeated Drupada, Arjuna, Drupada does not have any anger towards Arjuna. So, this is Arjuna’s intention. It’s Arjuna who has sent him.
But Arjuna is so virtuous. Please give me a daughter who will be the wife of Arjuna. And he can drop the yajna.
So, Arjuna is born to kill Vivacharya. But still, Vivacharya gives him education. Vivacharya is level-minded.
But here, in this particular content, that level-minded, this will be emphasised by the Brahmins saying, it’s so wrong that you empower your own enemy, by making him your disciple. Now, please don’t be liberal-minded. Now, listen to this.
Now, you have to fight seriously. Now, Vivacharya explains that Vivacharya says mentally, see, this army is so small. Now, their army is 11 akshayam.
Their army is only 7 akshayam. So, in response to that, you have to make some exercise. Because the army is small, but they have played war games.
When you practise the single words, atra-sura maheshvasha, vimarjuna samayudhi, vilanam vidhadasya, nirupadasya maharatha. So, atra-sura, atra here, sura, they are very valorous on it, vimarjuna samayudhi, maheshvasha, they are very powerful warriors. Who have very big and powerful bow and arrow.
Vimarjuna samayudhi, So actually, when you list the people on the opposite side, it doesn’t count Bheem and Arjun. There are others who are similar to Bheem and Arjun. Because they are so brave and so obvious, you don’t need to show them.
There are others who can be Bheem, Arjun, Samandhi. There are others also who are like this. Nirdhana, Hira, Daksha.
So Nirdhana is Satyaki. Satyaki is also a disciple of Drona, but he is a student of Arjuna. When Arjuna goes to Dwarka, Satyaki treats Arjuna like his teacher.
And he is also a prominent warrior on the side of Pandavas. As we know, on the 13th day, when Arjuna penetrates into the Kaurava ranks to arrange the death of Arjuna, and that time Satyaki goes behind him to assist him. Now we know that when the Dwaraka forces were divided, Krishna came to the Pandava side.
And the whole army went to Duryodhana’s side. So now, actually speaking, the Pandava was Krutavarman. So Krutavarman was the only Dwaraka hero who was in the Kaurava side.
And none of the other Kaurava heroes fought. Balaramji said, I will not fight because both of you are my relatives. So I will not fight.
And following Balaramji, everybody said no. But Satyaki and Arjuna also said, I will fight on your side. In fact, Satyaki went with Arjuna as a Shantiputra.
Then he had gone to go to war. So from the Dwaraka warriors, they were all quite formidable. But only these two were there apart from Krishna.
Who would not fight. So Arjuna was on Satyaki’s side. And Vidhanu, Virata.
So Virata has been known as the Matsyendresh, the place where the Pandavas stayed during the Adhyatmas. And Maharatha. They are all Maharathas.
So what is a Maharatha? Maharatha is a person who can fight 10,000 warriors. So there are different Maharathas. Maharathi, Athirathi, Rathi and Ardharathi.
So Maharathi is one who can fight 10,000 warriors. Athirathi is one who can fight 1,000-10,000 warriors. Rathi is one who can fight with one warrior.
Ardharathi is one who cannot fight with one warrior. So at the start of the battle, when Duryodhana asks Vishwa to assess the strength of both sides, Vishwa cannot tolerate the arrogance of Karna. And he feels actually it is only because of Karna that Duryodhana has become so arrogant and is ready to challenge the Kauravas.
To challenge the Pandavas in a battle. Otherwise he feels that if Karna had not been there, then Duryodhana would not have been so overconfident and his whole battle could have never been. So just to taunt Karna, he says that actually because he has lost his Kavach, he has lost his Kundal, so now he has become arrogant.
And he becomes so enraged on Duryodhana. He says, you are always minimising me. And if I fight and I gain victory, you are the commander, you get the credit.
Because you have discredited me, so I won’t want to give you any credit. Therefore I will not fight as long as you are a player on the battlefield. So Maharathi.
Then first he describes Vishwa. Then he goes forward and describes Ardharathi. Vishwa, Ketu, Kethana, Kashi, Rajas, Chavir, Yama, Guru, Kunti, Bhojas, Chaitanya, Narapangala.
So Vishwa, Ketu, Kethana. These were the two warriors who guarded Arjuna’s wheels. When Arjuna entered on the 13th day into the army battle.
Actually, especially Mahabharata was there. Then if the enemy can just destroy the wheels of the chariot. then they will be immobilised.
It is easier to attack. So for Maharathas, they would have other warriors who just guard their wheels. So they have men.
So these two were guarding the wheels of Arjuna. But Arjuna after some time went so fast, that they were guarding the wheels, but the wheels only disappeared. They just went straight away.
But they are powerful warriors. And now Kashi Raja is still here. Kashi Raja will be referred again later also when Kanchis are known.
And if they are all going to be bulls, you know, it is very difficult to beat his father. And then there is Pungnava. Pungnava means what? Pungnava actually means bull.
So in the Vedic tradition, the bull is considered to be the most powerful among the domestic enemies. And the lion or the tiger is compared to the most powerful among the wild animals. Lion, tiger or elephant.
So if somebody is to be compared to somebody very powerful, then Pungnavaha, Narapungnavaha, the bull among men, lion among men, Purusha Vyag, 18th chapter. I am sure there is another warrior there. You study? They are different.
They are all different. Now interestingly, the Mayavadis, when they write their commentary, they just skip the first chapter. Because they say, ultimately everything is mythological, why so many gnomes are required? But actually it is not mythological, it is solitary.
And all these are characters in this movie. So even knowing about that, it is beautiful. So Prudhamanyu.
Prudhamanyu is another powerful warrior. We will come to him again later. Now Saubhadra is more.
Now Draupadeyastra is five times of Draupadeyastra. So Vishuddha Kirti, Vishuddha Karma, Vishuddha Dara, like that. And one more is, five of them are there.
Prabhupada also was in the first canto. So they are there. And now Prabhupada has mentioned that Cho refers to Draupadeyastra.
So he is talking about second generation, younger generation. So he says, they are all great warriors. And now after describing this, so in one level, why is he describing this? He wants to actually incite Dronacharya to fight.
This is not a small article. Dronacharya is already a warrior in India. But he starts thinking, can I fight Dronacharya? I love him too much.
And I am afraid he will get discouraged. And I have to blow his mind. So they could also be encouraged.
And he also thinks, Dronacharya doesn’t think I am afraid of him. He doesn’t think I am afraid of Dronacharya. And he shouldn’t think that if I have come to him, I am dependent on him.
Although I am dependent on him, he doesn’t think like that. I have many other warriors, who also I can attend to. Therefore he says, now for your information, I will tell you who are on my side.
Sanyartham means for the information sake. Sanyartham means now. Actually the different warriors had their own symbols.
So I will tell about different warriors. Actually later on, when Dhrishtadyumna kills Dronacharya, at that time Arjuna is angry with him. Why do you kill him like that? When he was meditating, he was deceptive.
So at that time Dhrishtadyumna says, what kind of Brahmana are you? A Brahmana is not going to fight him. Very fact that he fought in a war indicates that he has given up his Brahminical duty. And because he is a Kshatriya, he is out of morality.
So he could be killed anyway that he wants. But here Dhrishtadyumna wants to flatter and incite Dronacharya. And now he sees the place.
Kamaan Bheeshma’s Karanashtra, Rupashtra and Tenjaya, Ashwathama’s Karanashtra, Samadattistha’s Thaivacha. So now he is thinking, how do I do it first? Because the Kamaan Bheeshma’s commander is Bheeshma. And Bheeshma has seen Dronacharya.
But he actually stands in the right entrance of Drona. He thinks, how can I glorify Bheeshma before Drona lies in right in front of him? And he will feel offended. But if I glorify Drona first, this is no problem because Drona is also a Brahmana.
So that’s why I will go. Kamaan Bheeshma is changed. Now interestingly, Karana is not there in the battle.
But Karana is there very much in the mind of Dhrishtadyumna. Karana is on my side. So although he is not there in the battle, he is in the Karanashtra.
Because he is very much confident about Karana’s commitment. He is not so confident about Bheeshma and Drona’s commitment. Therefore, after Bheeshma and Drona, he is Karana.
And he is saying, what can I do? Actually, there are other people who are much more spiritual people. One of them is Kripa. Kripa is actually in the same generation as Drona.
I will add a epithet. Kripa is always victorious. He is trying to pacify him.
So actually, before the war happens, we know that Dhrishtadyumna goes to all the Kuru elders. And he tells them, he asks Bheeshma, please tell me how I can kill you. Bheeshma tells him, as long as I am fighting, Bheeshma says, the time for my death has not come.
When the time comes, I will ask. You can come and ask me again. Dronacharya goes and asks, Dronacharya says, as long as I am with my raised weapons fighting, nobody is going to kill me.
But when I am hearing a disagreeable news from a trustworthy source, I lay down my weapons, then you will be able to kill me. And then he goes to Kripacharya. And Kripacharya says, you cannot kill me.
Go ahead and win the war. If you cannot kill me, how can you win the war? Actually, Kripacharya cannot be killed, but he doesn’t know celestial weapons. Celestial weapons is a special expertise.
One has to go to the Guru and get that knowledge. Because Kripacharya doesn’t have celestial level knowledge, so although he cannot be defeated, he cannot bring victories. So, that’s why Kripa stays on till the end of the war.
And Kripa has never made the command, although he is much more senior. In the first ten days, Bheeshma is the commander. Next five days, Drona is the commander.
Next seven days, Karuna is the commander. Eighteenth day, Shalya is the commander. Eighteenth night, Ashwathama is the commander.
That night only, he enthrones him as the commander, and he goes with him. That’s the night massage. So, now Kripacharya says, I will kill you.
And then, Ashwathama and Drona are five good friends. Now, Karuna is not a very formidable warrior. And why does he still include them among his ranks? Because, he is a little doubtful about the coming of Karuna.
Then, Draupadi was made his rule. At that time, Draupadi was beseeching the whole assembly, saying that, if my husband had already lost himself, how could he have staked me after that? Then, she asked, nobody could answer. And he asked repeatedly.
And then, Bheeshma finally says, actually, your question is very complex. Because, if somebody has lost himself, then he cannot put on stake anything else. But actually, a woman is always considered to be the, a wife is always considered to be the proper enhancement.
Therefore, considering both these sides, I am confused, I cannot say. So, then finally, when she is repeating again and again, at that time, Vikarna says, O warriors, here is a lady in distress, asking us for the, what is the rule of law? The verdict. If we stay silent, we will all be immediately, we will be culpable.
Please tell what is the decision. And then, nobody speaks. And then, he says, if none of you are going to speak, I will speak.
And he says, that there are four vices. When Kshatriyas come under influence of those vices, they do worse of things. They do crazy things.
And therefore, whatever they do, under the control of these vices, should never be taken seriously. Now, what are those four vices? This is womanization, then hunting, gambling, and intoxication. So, basically, these are the four regulatory principles.
So, he says, now Yudhishthira actually stakes everything in the fever of gambling. And therefore, it should not be taken seriously. And he says, leave alone, saying that Draupadi was not in power for four hours, actually, whatever Yudhishthira has lost in the gambling match, it should all be returned to him.
So, when he speaks, everybody applauds. Yudhishthira is enraged. At that time, Karna jumps up.
And Karna says, hey, he uses master soldiers. Silence, silence. And then he speaks, that there are many improper things I have seen in this assembly, but Vikarna’s speech is the most improper.
In this row, because Draupadi is not improper, dragging the lady in her period in a single cloth is not improper. He says, nobody told Yudhishthira to gamble. He voluntarily gambled.
And he had a chance to withdraw throughout. He did not stop immediately. So, therefore, she has been one pair.
And then, of course, Vikarna does not reply to that. And Karna, because Duryodhana is there, and especially because Dhritarashtra sides with Duryodhana, so Vikarna’s opposition becomes useless. But Vikarna is one of the brothers of Duryodhana, among our hundred brothers.
So, he was the least vicious among them. And that’s why Duryodhana is a little suspicious, that he is really committed to me. And that’s why he is flattering him.
Yes, you are also one of my main maharathis. Vikarnashtra, Shatama Vikarnashtra. Now, actually, the Kali Kshatriya course, before the war starts, detection is allowed.
Detection means going from one side to the other side. That is allowed. So, just before the war starts, Yudhishthira says, all of you Kshatriyas who are assembled here, you know that my course is righteous.
And therefore, if any of you would like to come on the side of righteousness, I will welcome with open arms. And at that time, one person comes out. And that is Yudhishthira.
Yudhishthira is the half-brother of the Kauravas. When Nandhari was pregnant for a long time, at that time, Vikarnashtra cohabited with a maid servant. And who that Kauravas son? Yudhishthira.
And Yudhishthira comes out from Pandava’s side and Yudhishthira welcomes him. And Yudhishthira says, Come, come, O Yudhishthira. At least there will be one person remaining to do the funeral rites of the Kauravas.
That’s what actually happens eventually. Yudhishthira does the funeral rites. So that’s why at Saumadatta, if you flatter him with the word Vikarna, Saumadatta is the immature.
Saumadatta is who? Saumadatta. Saumadatta is a very powerful being. And his son, Yudhishthira.
So both of them are killed by Karthikeya eventually. And Saumadatta is the father. Saumadatta is the son.
That is Yudhishthira. Then he goes forward. Then he says, there are many other solos.
There are many other solos. So he gives three qualifications to the warriors. They are They are very competent in warfare.
And They are ready to lay down their life for my sake. That’s what he intends to say. But is actually past tense.
So he says, for my sake, they have sacrificed their lives. So, for my sake, they have sacrificed their lives. So actually, Saraswati Devi speaks to him and makes him speak what is going to happen eventually.
And 11th chapter, 33rd verse, I will just explain the Vishwaroopad, which you have seen, Kalanoopad. He says, By my arrangement, all of them are already killed. So that arrangement which Krishna has made to kill all the Kauravas, Krishna speaks through the mouth of Yudhishthira.
For my sake, they are all going to die. He thinks, they are so committed to me. So indirectly again, he is sort of talking to me.
Are you committed like them? That’s his idea. And then finally, he offers a comparative verse. Aparyaptam talasmakam Balambheeshmabhirakshitam Aparyaptam Koyitamedheesham Balambheemabhirakshitam So, Aparyaptam paryaptam This is one of the confusing verses in the Gita.
And here you will encounter things which will come repeatedly in the Gita. With a different comment from the different Acharyas. So here, Aparyaptam In Sanskrit, when the prefix A comes, you know there are words in English and there are in grammar words called prefix and suffix.
So fix means to add. Pre means before. So prefix means that it is added before.
So, sufficient, insufficient. Aparyaptam Aparyaptam is a prefix. Suffixes will come later.
Decide, decision, like that. the prefix A can be used for cancellation or it can be used for emphasis. So, Durlabaha sudurlabaha So here, Durlabaha means rare.
Sudurlabaha means extremely rare. The prefix can add to the emphasis. Here, Aparyaptam So, if Aparyaptam means sufficient, Aparyaptam meaning insufficient.
If Aparyaptam means measurable, Aparyaptam meaning measurable. So, here, Baldevidyabhujan and Ramamacharya and Sridhar Swami, they all use the translation that Prabhupada uses. That is, Aparyaptam says, So, Prabhupada explains that actually my senses, my strength is measurable.
Why? Because Vishnu is far far more powerful, far far more experienced, far far more skilled. So therefore, Vishnu is much much more likely to bring victory. But Chakravarthipada goes into the heart and he says that I think your warrior’s warrior’s strength depends not just on his skill, but on his will.
So the warrior’s strength depends not just on his skill, but on his will. So, from the skill point of view, Vishnu has much more skill. But from the will point of view, Vishnu doesn’t really have the will to fight.
Whereas Bhima has all the will to fight. Bhima is waiting for 14 years. When will the battle begin? So from the will point of view, Chakravarthipada says that actually Vishnu, Bhima’s will is far greater.
And therefore, my strength is insufficient. So both meanings are valid from different contexts only. There is Tattva and there is Prasa.
So from the philosophical context point of view, Vishnu is superior. But from the inner motivation point of view, not philosophical point of view, but objective strength point of view, objective skill point of view, Vishnu is superior. But his objective will point of view, Bhima is superior.
And therefore, they are not superior. So, in our Chakravarthipada, and let’s talk about previous commentaries, the first commentary that we have on the Bhagavad Gita as of now exists in Vishnu Karachara’s commentary. 7th century.
And Sridhar Swami wrote a commentary, Subodhini. That is one of the most prominent commentaries. Ramanujacharya wrote Gita Bhashyam.
Mathacharya wrote a commentary on the Bhagavad Gita also, but not exactly a commentary. He commented on several verses. He did not comment on all the verses.
Then, in our Sampradaya, the first Acharya to comment was Vaishnavi Krishna Acharya. He wrote two books called Sarartha. The same name.
The prefix is starting from there. Sarartha Varshi Tika is his Bhagavad Gita commentary. Sarartha Varshi Tika is his Bhagavad Gita commentary.
And after him, Daldekhya Vishnu wrote a commentary called Gita Bhashyam. Jiva Goswami did not comment on the Bhagavad Gita directly. Because Jiva Goswami’s mission was more to specifically establish Gauravad Gita.
So, he wrote Bhagavad Sandarbha and other books like that. Bhaktivinoda Thakur wrote two commentaries on the Bhagavad Gita. But they are not exactly commentaries.
Basically, when he read Vishwanath Chitrakoot’s commentary, he translated that, made that available widely, and he commented further on a few points. So, that commentary is called a Daksha Kranjan. And when he read Daldekhya Vishnu’s commentary, he made that available also and translated it.
That is called a Vidvatranjan. So, Prasikranjan, Visvatranjan. Prasikranjan.
That is, this is sub-commentary on Vishwanath Chitrakoot’s commentary. Vidvatranjan is a sub-commentary on the commentary of Daldekhya Vishnu. Now, when Bhaktivinoda Thakur’s commentary is currently available, it is available in a combined form.
So, when we study the Brahma Samhita, we will primarily focus on Ravanchala’s commentary and Chakravarti Parambandhu’s devotions. Maybe in 9.29, I will talk about Vinod Thakur’s commentary. That is the main place where he talks about, he talks about quite interestingly.
So, now, how is it that, actually, Prabhupada did not comment on the Brahma Samhita because, say, my spiritual master has commented on it. Of course, the Brahma Samhita that we have was originally written by Vinod Thakur and Bhaktivinoda Thakur got it translated and further appended some comments to it. But, whichever way, Prabhupada said, I will not comment on it.
But then, how is it that Daldekhya Vishnu comments on the same book as Chakravarti Parambandhu’s commentary? And, interestingly, Bhadraja Upanishad doesn’t even refer most of the time to Chakravarti Parambandhu’s commentary. That is because the purpose is absolutely different. The purpose is Vishwanath Chitrakoot is actually relishing the Kundalini and sharing that relish with others.
Whereas, Baldevita Upanishad is trying to establish the Bodhya Samhita. You know, historically, that Baldevita Upanishad had a different approach to Samhita from the Ramayana. All of you know that story.
It happened in Jaipur, when the Radhagopin meetings were separated. So, at that time, the Srimad Bhagavatam was not accepted by the Ramayana as an actual commentary. So, Baldevita Upanishad had to write her own commentary on the Upanishad.
Now, traditionally, in Vedanta itself, a Prasthanatraya has to be commented on. For a Sampradaya, it can be considered as a witness. Prasthanatraya has, as we discussed in Shobha’s course, the three principal books.
When we comment on them, then our Sampradaya becomes autonomous, authentic. It’s Bhagavad Gita, Upanishads and Vedanta Sutra. So, he commented on three, so that our Sampradaya could become established properly.
So, because his focus was on establishing the pathwa, that’s why he commented differently. So, both of them are internally coherent, but they have no different meanings of looking at the Bhagavad Gita. Baldevita Upanishad means, the way of looking at the Bhagavad Gita is quite distinctive.
And that would require a separate interpretation. So, we will only take a few points from his Bhagavad Gita commentary. But mostly, we will be following as far as the flow of the Bhagavad Gita is concerned, we will be following mostly Krishnaji’s talks in our studies.
So, here he starts thinking, actually I have glorified these people, rather it should not be that I have neglected them. All of you are there, you are also very important people. What is your role? Yes, Bhishma is important, but it should not happen that Bhishma gets attacked from the side or from behind and then he gets injured.
So, all of you have to put in Bhishma. So, in this way, he is recognising their importance and he is also very important to Bhishma. And as he starts thinking, he remembers, he is going to tolerate the flow of my life.
Let’s start the action. So, what does he do? He starts doing this mantra. So, although he is interrupted, his speech is interrupted, but still, things happen.
Bhishma is ready to fight now. He speaks. And he blows his conch.
So, when he blows, the others start doing. So, the conch is blown. And two more loads, tumultuous sound is there.
And when the Pandavas see this, they also start doing. Now, for the first time, the focus is shifting on the Pandavas directly. So, interestingly, when assessing the two forces, Duryodhana does not give to Krishna.
Because he is saying that if Krishna is not fighting, how is he going to come? But he doesn’t understand that without fighting, Krishna can do everything. So, that’s why he doesn’t know anything about Krishna. But then, when Sanjay is speaking, he goes directly to Krishna.
And he starts singing. So, just like in a movie, when the hero enters, he is going to come in a car. First they should know he is coming.
And then, maybe the hero puts out his legs. So, he shows his shoes. And then the camera moves, and then you see his face.
So, it’s like that. Similarly, first he shows the chariot. So, the first, the wheels of the chariot.
So, the horse of the chariot, a spotless white horse, and magnificent chariot is there. And in that, Mahadeva, Pandava’s chamber, there is Mahadeva, and there is Pandava. There is Krishna and Arjuna.
And what do they do? They don’t know their transcendental consciousness. Now, Krishna’s concept of Arjuna is transcendental because he is a devotee. And, as we saw here, is the entry of Krishna.
Here, it’s not specifically described in the verse that Krishna is the chariot here. That will become evident in the 22nd predicate verses when Krishna starts. It’s told by Arjuna.
But we know from the context of Mahabharata. So, Krishna enters the Mahabharata as a chariot here. Now, as soon as, although Krishna is the actual commander of the Pandava army, Arjuna is the effective commander.
So, Arjuna blocks Kaushik and then everybody else. So, Panchajan, Hrishikesh, that Hrishikesh blocks Panchajan, Arjuna blocks Devadatta. Then, Mahashrik.
Bhima is big inside and has a great consciousness. So, Bhima, Karma, Drupada. Huge appetite he has.
Now, when Drupada is saying by Drupada, to see who are these brahmanas who have actually taken our, who have actually won our daughter. They can’t see. Where are they going? Where are they staying? So, Hrishikesh goes sneakily behind him and he finds that he goes into the window.
The window has to be inside. And there, Kunti is instructing Drupada how to serve the Pandavas. How to serve whom? Drupada is here.
I already know how to serve whom. I have served so many times. Kunti says, no, there is a special way to serve.
So, all the food that is there, divide into two. One half, you eat. And the other half, divide among all of us.
I didn’t know that. So, see, Drupada, I used to eat a lot. But not just eat a lot.
I used to do a lot of work also. Sometimes devotees would tell Drupada, you know Prasad is so nice. Sometimes we eat a lot.
What to do? You see, eat a lot, but work a lot. So, eat and sleep. So, you know, one was, first time, Kunti they left Varanam.
At that time, Kunti felt very tired. So, at that time, Drupada carried not just Kunti, but all the Pandavas. He was on his arms.
He just ran through it. So, you know, we could do, we could carry on. It was very powerful doing work.
So, then, then other people came. So, here, first time Yudhishthira has come into the picture. So, Drupada did not think Yudhishthira to be much of a person.
She did not have the Yudhishthira in her. Neither as a warrior, nor as a comparable human. But here it comes.
Simultaneously, it explains that each of these warriors, their consciousness was different. Why? Because these warriors had these warriors had different consciousness. They had one main consciousness, but they had many consciousness.
So, which consciousness they were using at this particular time, that was the consciousness Yudhishthira was using. And Yudhishthira is not a Raja. This is the word Raja is used because he has performed the Rajasuya Yajna.
Because of that, he is called as a Raja over here. And then, next is Chaparaja. So, here there is a play of words.
So, Chaparaja is the or it could be Chaparaja. That means decorated with a chap. That means decorated with a bow.
Rajata is decorated with this very bow. So, this is completely a few verses. So, at that time, hearts get shattered.
Why? Because that’s when they see oceans. Chances there for us to swim. Just and then what happens? As everybody is ready to start fighting, something unexpected happens over here.
Arjuna decides that I want to observe. So, So, all these are used in Vishwa. And Raja means mountain.
Raja means mountain. So, now Arjuna had a stick. Every warrior has his own standard.
With a flag on top of his chariot which indicates who he is. So, Arjuna had a flag of a mountain. With a symbol on his chariot or that of a mountain.
And Hanuman for his cause entered into the city. He entered into the city. And that’s why the Kauravas would say, that monkey appeared alive.
It means alive. So, Hanuman would notice only that he was also raw. Hanuman was not an ordinary monkey.
He was a raw horse. How did the terror strike him? Where did the smell come from? So, Hanuman would strike terror in the hearts of the Kauravas by his weapons. So, this is also another sign of the people of Ayodhya.
Because Hanuman was on his side and he contributed to the victory of Lord Rama. So, now what does Arjuna speak? Arjuna is Arjuna Arjuna I want to see What? Who are the people who have come to fight with me? In this particular Kairava’s Ayodhya. So, why is he asking like this? Because at one level he is in the Ayodhya.
So, I want to see Who has come to fight with me? Then he starts thinking, why? Because I want to know. Who actually wants to assist me? I was hoping till the last moment that the war will not happen. But somehow the war came.
He wants to know who are the people who have come to assist this. He will be my Guru. He will be my Guru, but no other Guru can be like that to assist me.
So I want to see. Take me inside. Now Sanjay comes back.
He will describe what happened. So Rishi Keshav, Guna Keshav Mahaprabhu Same way, all the way, all the way. So sthapritva prathod.
We put the best charioteer. What was it? Rishi Keshav and Guna Keshav. Now Guna Keshav Prabhupada explains in one verse.
Conquered sleep. Vishwamitra Prabhupada gives a very beautiful meaning of this. He says Guna means jaggery.
Jaggery is very delicious. Guna, delicious. So Guna is Brahma.
Isha is Shiva. So Guna is Shiva. No one is Vishnu.
So it is the one who gives the nectar to Brahma, Vishnu and Shiva. So how does Arjuna give nectar to Brahma, Vishnu and Shiva? He says Arjuna has to agree very deeply that because of his devotion, Krishna has become his charioteer. And by seeing his bhaktavatsalya kalam, these great devatas, they also feel the flower of nectar in their eyes.
This is how he is Guna Keshav. So then, I want to tell you that Arjuna is here and he takes this particular chariot in between. And Krishna is going to ride in one of Vishnu and Guna.
Vishnu and Guna. Arjuna says I want to see Rikshedi. Rikshedi.
What do you want to see? That is a little sarcastic. You have come here to find, you have not come here to see. But you want to see a scene.
And we will see what happens because of this dangerous scene. I told you, I told you, I was just calling Guru Vidya in the previous verse. He takes you as he calls you.
Sobhan, Navan. They are all free. All perception changes.
We will discuss this in tomorrow’s class. Thank you very much.