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INTRODUCTION;-

 Bhagavad-Gita is also known as Gétopaniñad.

CCP:-
Sartham arjunasyadau kuravan gtamritam dadhau
Loka traya upakarartham tasmai krishnatmane
namah

 Only serving Krishna we can be happy and the

lord wants it and demands it.
 Prabhupad says that in taking the drug we
need to follow the particular instructions
given on the label so similarly we need to
follow the instruction of the lord as it is.
 One needs to approach the BG in the
submissive spirit.
 BG deals with the five basic truths-BV
 Analytical framework helps us to understand
the spiritual topics better. Then there
should be synthesis.
 Generally the scripture present the
knowledge in the synthesis way.
 Acaryas present in the analytical way to
help us comprehend the subject then it have
to be synthesized to get the proper
understanding.
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 Conditioned means the soul wanting the
happiness is dependent on so many
conditions.
 Prabhupad practically gives the whole
philosophy of the Krishna consciousness in
nutshell in the introduction.
 Feeling of incompleteness is due to the
incomplete knowledge of the complete.
 BG doesn’t teach any sectarian religion.
 Practicalities of the message of the gita
remember Krishna and serve Krishna.
 A devotee is internally thinking of the
Krishna and externally doing the material
things.
 Example of the lady with the paramour is not
for the morality or immorality but convey
the point that the devotee need to make the
spirituality the primary thing and side by
side maintain the material life.
 One has to dovetail everything with the
devotional service and make the devotional
service the primary focus in the life.
 Prabhupad challenges if we can endeavor so
much for the material life then why not put
the same endeavor in the spiritual life.
 When one drinks the nector of the BG then he
doesn’t have to take the birth again.
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 As the milk is the essence of the cow so the
BG is the essence of the Vedic literature.
 Every sampradaya to be authentic it should
have the commentary on the vedant sutra, BG
and the ….
VERSE 1.1:-

 One will find in the Bhagavad-gétä all that

is contained in other scriptures, but the
reader will also find things which are not
to be found elsewhere.
 one should read Bhagavad-gétä very
scrutinizingly with the help of a person who
is a devotee of Çré Kåñëa and try to
understand it without personally motivated
interpretations.
 Dhåtaräñöra became very fearful about the
influence of the holy place on the outcome
of the battle.
 kurukñetraà deva yajanam
 Kurukñetra is a place for worshipping the
Lord. Çatapatha Brähmaëa, Madhyändinéya,
14.1.1.2
 yad anu kurukñetraà devänäà deva-yajanaà
sarveñäà bhütänäà brahma-sadanam: Kurukñetra
is a place for sacrifice to the devatäs by
those who are like the devas. It is the
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abode of brahman for all living beings.
(Jabala Upaniñad 1)
CCP:-

 BG is known as the yoga sastra.

 It is both the sruti (revelations of the
god/direct words of the god) and the smriti
(heard and revealed by the sages).
 More technically it is the smriti.
 It is also the sruti within the smriti as it
is spoken by the lord Krishna himself.
 575 verses by the Krishna
 83 by Arjuna.
 41 by sanjay.
 1 by the dhritarashtra.
 So how it is said that the BG is spoken by
the Krishna coz the essential message of the
gita is given by the Krishna the other
verses are bringing out the context so by
the proximity and bringing out the context
of the gita so these verses are also
transcendental.
 Krishna is addressed by the 33 other names
they help to know the context and the
personal nature of the lord.
 Yogasastra- the word yoga comes the 78 times
in the BG, whole point is to connect the
soul with the supersoul.
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 Actually Krishna and Arjuna were in the yoga
with the same purpose but when the Arjuna
saw the army he was overwhelmed and there
was the viyoga in between them.
 By the numerical context and the purpose we
can say that the bg is the Yogasastra.
 Acharyas as per the focus of their
commentary have named the chapters
variously.
 Originally there was no naming of the
chapters in the bg.
 Now a day in the modern science they try to
label anything beyond the comprehension to
be mythology but this is arrogance and
against the spirit of the human progression
we should not limit our scope of
understanding but we should expand the scope
of vision.
 Mind is restricted by the gross matter like
the gross senses it can be beyond the time
and the space.
 By the yoga it is possible to tap the power
of the mind and have some powers like seeing
the things at the far distance.
 Holy place are the areas where the lords
presesne has mean manifested or invoked by
the austerity of the sages.
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 Dhritarashtra was afraid of the influence of
the sacred place on the persons assembled
there.
 Helplessness can happen because of the
attachments.
 Attachment make the powerful powerless.
 Ksetra is the field so it is also the place
for the cultivation so being the dharma
ksetra at the kuruksetra dharma will be
cultivated and the weeds will be uprooted.
 Although being the king and the family head
dhritarashtra was supposed to be impartial
but here is differentiating as the my sons
and the sons of the pandu.
VERSE 1.2:-
CCP:-

 The word raja is being referred here to the

duryodhana although the dhritarashtra was
the king but the word raja can be used for
one is expert in the politics.
VERSE 1.3:-
CCP:-

 Actually these verses are spoken by the

duryodhana it is implied from the previous
verse raja vacanam abravit……
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 To invoke the anger of the drona the
duryodhana is reminding him of the enmity
with the drupada.
 Duryodhana knew they will fight for him but
how whole heartedly they will he was not
sure.
VERSE 1.4:-


CCP:-

 Duryodhana is comparing with the Bhim and

Arjuna as he was afraid of them mainly and
paranoid about them.
VERSE 1.5:-
CCP:-

 Gives the list of other warrior.

 Dhristketu is different from dhrishtadyumna.
VERSE 1.6, 7:-
CCP:-

 To show that he was not fearful duryodhana

is speaking like this.
 He wants to kindle the fighting spirit in
the drona.
VERSE 1.8, 9:-
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CCP:-

 Bhavan is more respectful address.

 Knowing that taking the name of the drona no
one will be offended as he was the Brahmana
but if address the bhishma 1st then drona may
be offended.
 Karna has been defeated by the Arjuna on
many occasions.
1) Drupada defeated duryodhana and the karna
but Arjuna conquered the drupada showing he
was more powerful than the karna.
2) After the draupadi svayamvar when all
warriors attacked the drupada
then Arjuna protected the drupada and karna
could not be better of the Arjuna.
3) When gandharvas defeated duryodhana and
captured them karna ran away from the
battlefield at that time Arjuna defeated the
entire gandharvas showing that he was more
powerful than the karna.
4) In the virat war Arjuna defeated single
handedly all the kurus with their army and the
karna.

 Although in the straight fight Arjuna could

have defeated the karna but lord wanted to
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sow that with the shatha one has to be
shatha when required.
 Because this principle was forgotten many
Muslim kings defeated the Hindu kings by
these techniques knowing the weakness of the
Hindu that they will shoot at the cows and
they will not drink the river water
contaminated by the cow blood.
 When the enemy is devious one can take to
the devious means.
 Karna was virtuous but was spoiled by the
bad association of duryodhana and the party.
 Bhishma spoke in the strong words against
the karna as he wanted to stop the war as
duryodhana was having too much confidence in
the karna.
 Krishna was not seducing the karna but
trying to avoid the bloodshed.
 Kripacharya could not be killed but he
didn’t have any mystical power so he was not
the reason to be worried.
 Satyaki was one of the survivors on the
pandavas side after the war.
 Although the vikarma was not the great
warrior but he sided with the pandavas
during the attempt to disrobe the draupadi
so the duryodhana was not sure of his
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commitment so to encourage him he mentioned
his name.
 Sarasvati Devi speaks indirectly through the
duryodhana that all these are already dead.
VERSE 1.10:-
CCP:-

 The word aparyaptam has been translated and

explained differently by the different
Acharyas.
 Prefix changes the meaning of the word it
can intensify or negate the sense of the
word.
 Duryodhana wanted to say that his strength
was immeasurable or adequate but the
Sarasvati speaks through him in the opposite
way.
 Bhishma was not in the war from the heart
but bhima was fully in the war with his
heart.
 Also he wanted to say that bhishma was
immeasurable but when he was speaking to
others he wanted say that our strength under
the bhishma is not adequate so you all need
to protect him.
LINK;- feels that others should not feel
neglected.
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VERSE 1.11:-
CCP:-

 Duryodhana is trying to involve everyone in

the war.
 He was the expert politician and expert
diplomat but the greatness of the person
doesn’t depend on the expertise in his
speech or in diplomacy but in the intention
he has, whether he is freed of the envy or
not.
 We should see the intention not just the
abilities of the people and we may get
contaminated.
 Good speech is not the sign of the spiritual
advancement.
LINK: - Bhishma feels pity on the duryodhana and
wanting to encourage him blew the conch.
VERSE 1.12:-
CCP:-

 Bhishma is grandfather as he was in the

generation of the grandfather.
 Bhishma is an extra ordinary example of
sacrifice as although he was in the royal
palace among the Ksatriya ladies he could
practice the celibacy, which shows that he
had the enormous will power.
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 Polygamy was accepted in the vedic society
coz
1) Significant number of men would take to
renounced order so the population of women
was more so to give the protection to them
all it was allowed to one who could have the
capability to maintain them.
2) Also to get the son was considered pious
activity.
 Lord wanted bhishma to fight on the side of
the kurus to show that no one however he may
be powerful if he takes the side of the
adharma will be destroyed.
 He took the task which will bring him
misunderstanding for all the time to come to
follow the will of the lord.
VERSE 1.13:-

 Paëava is a type of drum.

 Änaka is a kettle drum.
 Gomukha is a type of trumpet.
CCP:-

 Earlier the wars were fought in the sportive

spirit.
LINK;- scene shifts to other side.
VERSE 1.14:-
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 The sounding of the transcendental
conchshells indicated that there was no hope
of victory for the other side because Kåñëa
was on the side of the Päëòavas.
CCP:-

 Here we can see the calculative mentality of

the duryodhana he mentions everyone but not
Krishna as he was not fighting in the war so
just disregarded the lord.
 Name of the charioteer is mentioned before
the name of the fighter as he is going to
play the decisive role in the war.
VERSE 1.15-18:-

 The Lord, situated in the hearts of all

living entities, directs their senses. But
He directs in terms of the surrender of the
living entity, and in the case of a pure
devotee He directly controls the senses.
CCP:-

 Bhima was giant by the body and his

paraphernalia was also giant.
 Many of the terms I the Greek wee taken from
the vedic culture some kings after the
kuruksetra war went to various parts of the
world and got detached from the vedic
culture with some blend of the local culture
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he developed into new culture Greeks were
one of that culture.
 Bhima used to eat half the food cooked for
all the pandavas and kunti and the draupadi.
 Different people different capacity for the
food, some may take more and some will take
little so we should not judge anyone.
 In the Vedic culture if husband could not
produce the kids at that time the brother in
law could procreate but these kids were
considered of the husband not the brother in
laws. Now people may consider this as the
scandalous but this is because our modern
culture is very much centered on the lust so
people are preoccupied with the lusty
thoughts, but formerly the main concern was
the continuation of the dynasty not the
carnal desires- vyasadeva was the
grandfather of the bhima who gave concession
to do pandavas nirjala ekadasi to bhima as
he could not do other ekadasi fasts.
 Krishna is objectively the master of the
senses but when we subjectively surrender to
him then we advance in the bhakti.
 Krishna always has his paraphernalia with
him but there is way they come and meet the
lord.
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 Dhritarashtra is mentioned in third as he
was the third most influential warrior on
the kuruksetra most influential was the
Krishna and Arjuna then bhima.
VERSE 1.19:-
CCP:-

 The sound of the conches by the pandavas

side would break the heart of the kurus due
to their confidence due to being with the
lord.
 Courage is not the absence of the fear but
the presesne of something that dwarfs the
fear.
 Although everything was set right for the
pandavas to win the war but at any least
expected moment anything can go wrong this
will be shown in the next verses.
 Fear in the minds can be taken out when we
make our Krishna consciousness more strong
that the fear is dwarfed.
VERSE 1.20-23:-
CCP:-

 Kurus would feel that some monkey is on the

chariot of the Arjuna on the flag and was
roaring and was causing the very horrifying
sound.
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 This verse has the six lines so depending of
these changes there are differences in the
BG verse numbering but the overall numbering
is 700 this is done to maintain the
continuity of the thought expressed in the
verse.
 Everything in the war was planned up to who
will fight with whom but Arjuna wanted to
see the warriors because they were mortified
as they have to fight with their relatives.
 For the Ksatriya to be chariot driver is the
great dishonor when karna asked shalya to be
his chariot driver then he was furious but
lord out of love for the devotee arjuna
become his chariot driver.
 Lord here called as the acyuta as he never
fails to give the protection to his
devotees.
 Arjuna wanted to see how can the people
support the evil duryodhana and ready to
fight on his side.
LINK:- camera moving back to hastinapur.
VERSE 1.24:-

 The Lord, Håñékeça, though Himself the

controller of everyone’s senses, was thus
ordered by Arjuna, controlled just by his
words. See how the Lord is controlled by
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prema! This is the implication of calling
the Lord Håñékeça.
 Here is the significance of the word
Guòäkeça. Äkeça means Viñëu (ä), Brahmä (ka)
and Çiva (éça). Guòäkeça means Arjuna who
gives them (äkeça) the experience of the
sweetness of the Lord’s affection just as
sugar (guòä) gives the experience of
sweetness. [Note: Literally the word would
mean “He who is the sugar for Brahmä, Viñëu
and Çiva.”] Therefore, Guòäkeça refers to he
who, by bringing Kåñëa under his control,
gave Viñëu, Brahmä, and Çiva the opportunity
to experience Kåñëa’s sweetness.
 Guòäkeça can also mean the lord (éça) of
sleep (guòäkä), the controller of the
senses. Even Kåñëa, who is the direct
controller of bhakti , became controlled by
Arjuna’s prema. Thus Arjuna was able to
conquer despicable mäyä or sleep.
 The use of the words pärtha (son of Påthä)
and håñékeça (knower of Arjuna’s mind) imply
the following. “Because you are the son of
my father’s sister, the son of Påthä, I
indeed will be with you on the chariot, but
just now, you are going to give up your
desire to fight (since I know everything as
Håñékeça). So what is the use of viewing the
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troops of the enemy.” He says this in a
joking mood.
 Kunti, the mother of Arjuna, was the sister
of Väsudeva, Kåñëa’s father. They were the
children of King Çürasena. She was known as
Påthä. Çürasena’s sister’s son was
Kuntibhoja, who was childless. Çürasena gave
his first daughter Påthä to him as an
adopted child. She then became known as
Kunti.
CCP:-

 Gudakesh one who has conquered the sleep.

 Guda is jaggery so one who gives the
sweetness of affection to the brahma and
Siva seeing how their lord has become
controlled by the Arjuna.
 There is the great power of illusion come
through the eyes and anyone can be
bewildered here Arjuna will be bewildered by
the by the illusion coming through the eyes.
 Generally maya comes through the eyes and
Krishna comes through the ears but when we
take the Darshan then Krishna can come
through the eyes in taking the Darshan and
maya can come through the ears when we hear
the blasphemy.
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 Prataksya causes the bewilderment and sabda
takes one out of the illusion.
VERSE 1.26:-

 Bhüriçravaù He was a king in the Kuru

dynastya, and was killed by Sätyaki.(pitåë).
 Somadatta Somadatta was the father of
Bhüriçravä. He was killed by Sätyaki.
 Çalya was the brother of Mädré, wife of
Päëòu. He sided with Duryodhana and was
killed by Yudhiñöhira.
 Jayadratha was a competitor for Draupadé and
later tried to abduct her from the Päëòavas.
He had a boon that whoever made his head
touch the ground would have his own head
burst into a hundred pieces. Later çiva gave
him the boon that he could defeat all the
Päëòavas except Arjuna. Arjuna defeated him
by shooting and arrow which chopped off his
head and sent it onto the lap of his father
in meditation, who, on seeing the head threw
it off his lap, and had his own head burst.
 Bhagadatta was a friend of Päëòu and later
Yudhiñtùira. However he fought on the side
of Duryodhana. He was killed by Arjuna.
 Kåtavarma sat in Yudhiñöhira’s court but
later fought on the side of Duryodhana. He
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later set fire to the camp, killing the sons
of the Päëdävas.
CCP:-

 Here five generations are coming together

but the occasion is grievous.
 Five generation
 1) Fathers generation – salya – brother of
madri. Also bhurisrava was in the generation
of the fathers.
 2) Grandfather- Bhishma was in the
generation of the grand fathers.
 3) Brothers – 100 kurus.
 4) Sons – laksamana son of duryodhana.
 5) Grandsons- sons of laksamana and other
contemporaries of the abhimanyu.
VERSE 1.27:-
CCP:-

 Perception frames the emotions; here vision

is producing certain emotion in the Arjuna.
VERSE 1.28, 29:-
CCP:-

 Krishna is very intimate name of the lord

doesn’t come very frequently in the BG.
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 Here we can see the emotional breakdown of
the Arjuna, when there is emotional
breakdown the mouth becomes dried up.
 Prataksya is inferior to anuman, but it is
valid way of getting the knowledge in case
of spiritual knowledge it falls short.
 If we rely too much on the Prataksya then we
will be unduly affected like Arjuna is
affected here.
 Prataksya has to be sub ordinate to the
sabda.
 We can’t avoid sensory perception but when
it is misleading then we will have to take
shelter of the scriptures.
 Then is effect of the emotional breakdown on
the Arjuna.
 Hairs on the body stand in the extreme
happiness and the fear.
 When emotions are very strong then they can
have the effect on the physical body.
 Generally the emotions affect very quickly
women’s but Arjuna the warrior getting
affected is very special.
 Prabhupad gives the exactly contradictory
purport in the 28 and 29 as we can see the
scriptures from the different perspective.
 Under the influence of the material energy
he was acting in particular way so we can
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take the lesson from such behavior so the
lord teaches through the Arjuna we should
try that we will not get through such
emotional effects.
 It shows how the worldly situations create
the perplexity for those who are not
spiritually inclined and also we can see the
spiritual qualities of the Arjuna, so teach
this Prabhupad gives these purports.
LINK;- Arjuna describes his perplexity.
VERSE 1.30:-

 Due to his impatience, Arjuna was unable to

stay on the battlefield, and he was
forgetting himself on account of this
weakness of his mind. Excessive attachment
for material things puts a man in such a
bewildering condition of existence.
 Nimitta is used in the sense of “end
result”, just as the goal of money is a good
residence.
CCP:-

 Involuntary reactions are the indicative of

the certain reactions, or the inauspicious
things.
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 When one has the knowledge then he can
connect what is happening with the something
deeper.
 When the person is self centered then he
will think in terms what is in there for me.
 Incomprehensible is not insensible.
 Instead of asking why this we should ask how
now what should we do in these situations.
 When we are self centered then sooner or
later it will cause the problems.
VERSE 1.31:-
dväv imau puruñau loke sürya-maëòala-bhedinau
parivräò yoga-yuktaç ca raëe cäbhimukhe hataù

 The sannyäsé engaged in yoga and the warrior

who dies facing the enemy attain the sun
planet. Paräçara Småti 3.30
CCP:-

 Arjuna is thinking that he is thinking in

long term (sreya).
 Sentiments are good but they should not sway
one from the duty.
VERSE 1.32-35:-

 Govinda is not meant for satisfying our

senses. If we try to satisfy the senses of
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Govinda, however, then automatically our own
senses are satisfied.

CCP:-

 Earlier the people were enlisted by the

sanjay now Arjuna enlist them, he adds here
shalya brother in law – dhrishtadyumna.
 In the BG we will see that the Krishna and
Arjuna will refer to each other by various
names.
 Various names also indicate the thinking of
the Arjuna.
 Govind means who delight the senses, our
senses delight by serving the Krishna like
training the eyes to take the Darshan of the
lord with purification they will give us the
immense pleasure.
 Tongue gives us the pleasure by bragging
ourselves but it can give the real pleasure
by tasting the Prasad and chanting the
holyname of the lord.
 Holyname of the Krishna invokes the presesne
of the Krishna and that overwhelms the
senses.
 Krishna is govinda when we serve him then he
gives the greatest delight to our senses.
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 Janardana- protector of the people – you are
the protector of the people why you are
engaging me in killing the people. Other
meaning is Jana ardana who kills the people
so he has came here to relieve the burden of
the earth.
VERSE 1.36:-
agnido garadaç caiva çastra-päëir dhanäpahaù
kñetra-däräpahäré ca ñaò ete hy ätatäyinaù

 The arsonist, one who poisons, one who

attacks with weapons, the thief, the stealer
of property and the stealer of ones wife are
considered aggressors. Vasiñöha Småti 3.19
ätatäyinam äyäntaà hanyäd evävicärayan
nätatäyi-vadhe doño hantur bhavati kaçcana

 Without consideration, one should kill the

aggressors, as there is no fault in killing
them. Manu Småti 8.350.
småtyor virodhe nyäyas tu balavän vyavahärataù
artha -çästrät tu balavän dharma-çästram iti
sthitiù

 It is established that where there is

conflict of rules in two småti statements,
reasoning must prevail in choosing the
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correct rule. However, in reasoning, the
rules of dharma çästra are stronger than
those of artha-çästra. Yajïavalkya Småti
2.21
 The derivation of Mädhava is here mä meaning
Lakñmé and dhava meaning husband.
CCP:-

 Dharma sastra are higher than the artha

sastra.
 So the artha sastra recommend the killing of
the aggressor but the dharma sastra instruct
to not kill anyone.
 Here third time Arjuna is using the word
svajana.
 Madhava- lord of the goddess of fortune so
there is fortune where there is Krishna so
Arjuna wants to say that why he is brining
the misfortune to him.
 We should understand that Krishna’s action
may not be always pleasant but they are
benevolent.
 Here lord is cutting the affection of the
Arjuna so it is painful.
 Kauravas were aggressor in all the six ways
1) they poisoned bhima 2)they tried to burn
the pandavas in the house of the lac. 3)they
attacked pandavas when they were in the
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virata and tried to attack on multiple
time.4) they plundered in the gambling match
by devious means as duryodhana was putting
the wealth and shakuni was playing which was
against the rule of playing. 5)they tried to
disrobe the draupadi in the assembly.6) they
occupied the property of the pandavas
 Ksatriya is duty bound to punish the
aggressors.
 Dharma has to be applied carefully, lord
Rama didn’t object kaikeyi plotting and
taking the kingdom away from him but when
the ravana kidnapped the mother sita then
lord punished him as he was harassing the
innocent.
VERSE 1.37-38:-

 A kñatriya is not supposed to refuse to

battle or gamble when he is so invited by
some rival party.
 The scriptures say that it is understood for
the kñatriya that he should not reject
either a game of dice or a fight if
challenged: ähüto na nivarteta dyütäd api
raëäd api.” (Mahäbhärata, 3.56.8).
phalato’pi ca yat karma nänärthenänubadhyate
kevala-préti-hetutvät tad-dharma iti kathyate
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 Dharma is said to be that action performed
only out of affection, whose effect does not
lead to evil. Çloka Värtika 2.268
CCP:-

 These are the only set of the verses where

the line of the verse is repeated in the
successive verse.
 Arjuna is taking the high moral ground here.
Link: - Arjuna thinks about the future of the
dynasty.
VERSE 1.39:-
CCP:-

 Every dynasty has the dharma.

 Contradictory terms destroyed the
sanatanah/eternal that is not possible so
the kula dharma is not the eternal dharma
but that is also important.
 Arjuna in his bewilderment is speaking in
the contradictory terms.
 In the world dharma is always under attack
by the adharma in our heart, in society and
in the all universes.
Link;- what will happen by the destruction of
the family tradition.
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VERSE 1.40:-

 As children are very prone to be misled,

women are similarly very prone to
degradation. Therefore, both children and
women require protection by the elder
members of the family. By being engaged in
various religious practices, women will not
be misled into adultery. According to
Cäëakya Paëòita, women are generally not
very intelligent and therefore not
trustworthy. So the different family
traditions of religious activities should
always engage them, and thus their chastity
and devotion will give birth to a good
population eligible for participating in the
varëäçrama system.
CCP:-

 This thought is very deep but not thought of

in the current social conditions.
 Unwanted progeny doesn’t mean the birth due
to failure of the contraceptive, but the
birth of the degraded Childs.
 Here the concern is that what will be the
consciousness of the child depends on the
consciousness of the parents at the time of
union.
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 Passionate parents will attract the
passionate soul.
 When the souls of degraded consciousness are
born then it is very difficult to regulate
them.
 This is one of the provocative purports.
 Women are not very intelligent- at the level
of the soul there is no male and female so
soul is not less intelligent, and at the
level of the body we can see that the
females are scoring more than the male so
this doesn’t refer to the soul or body
either but to the interaction of the soul
and the body.
 Our understanding of the intelligence is the
capacity to organize the matter, to
understand the concepts.
 But in the Vedic understanding the
intelligence means the ability to understand
basic fundamentals like I’m the soul so in
the women body there is more identification
with the body.
 Also in the women body there is more
emotional component than the rational as
against in the men body but the quality of
being emotional is very conducive to accept
the spirituality but being rational in the
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male body it helps for spiritual
understanding.
 Prabhupad use the chanakya pandit as the
moral authority not the absolute authority.
 Some example quoted by the Prabhupad were
contemporary can go wrong like the brain
size is the indicative of the intelligence
Prabhupad heard it in the Scottish college.
 The principles are eternal but the examples
can be contextual and contemporary.
 As when we have the lot of time at spare
then mind gets dragged to the lower things
similarly when the women are not engaged in
the spiritual practices properly then they
can degrade.
VERSE 1.41:-
CCP:-

 Sankar progeny creates the hellish life for

the elders as they are not cultured and
regulated.
 Extraordinary punya – heaven.
 Reasonable punya – pitriloka.
 There is intergenerational pious connection
through the offering of the pinda.
 Out of gratitude for the ancestor’s one
offer the punya of the pindodaka kriya fro
their welfare.
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 We are debtor to many persons but ultimately
we have to understand that whatever we are
getting from them we are getting ultimately
from the Krishna.
 Three primary debt-
 1) devata- repaid by doing the yagnya.
 2) sages- repaid by the svadhyaya.
 3) To the society – by begetting the
progeny.
 We are by birth indebted to six kinds of
people or groups.
 We have the vertical relationship with the
Krishna and the horizontal relationship with
the society, with the demigods it is
vertical within the horizontal with the next
generation it is the downward vertical in
the horizontal.
VERSE 1.42:-
CCP:-

 Varna is the caste and the jati is the sub

caste.
 If our action is leading to the chain
reaction then we are responsible for that
chain reaction.
Link: - I will be the cause of destruction
generation after generation.
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VERSE 1.43:-

 One cannot reach the real point of factual

knowledge without being helped by the right
person who is already established in that
knowledge.
präyaçcittam akurväëäù päpeñu niratä naräù
apaçcät-täpinaù kañöän nirayän yänti däruëän

 Those who do not perform präyaçcittas after

engaging in sins, and are not repentant, go
to the most terrible hells.
CCP:-

 Krishna is here referred repeatedly as the

Janardana in this section meaning you are
the protector of the people why you are
causing the destruction.
 Reference to the hell means that Arjuna was
aware of the spiritual knowledge and the
afterlife but with such knowledge one may
not be attracted to the Krishna as there can
be attachment to the material things. Ex
although the jihadis have the knowledge of
the other world of the heaven but they are
doing that for the enjoyment not for serving
the lord. There can be this worldly
materialism and other worldly materialism.
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 Only the knowledge of the other world is not
sufficient but one should the raised
consciousness.
Link; - he is lamenting what he is doing.
VERSE 1.44:-

 Bata here is great.

CCP:-

 Arjuna is using the world svajana multiple

times which indicates the bodily
consciousness.
VERSE 1.45:-
CCP:-

 Ksatriya have to be equal- charioteer cannot

fight with the foot soldier, equipped and
alert.
 Terrorism is completely unholy and unethical
war.
VERSE 1.46:-

 From the first chapter it is understood that

inquiry about ätmä takes place in a person
who is compassionate in nature and non-
violent, and not in one who is cruel and
violent.
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CCP:-

 BG is definitely the historical war but it

also has the deep import, symbolical
explanation is not wrong provided it does
not replace the main meaning.
 So here the upraised bow of Arjuna indicates
the living entities determination to serve
the Krishna but by the pratyaksha and anuman
one looses the determination.
 Sabda nourishes our determination, this
shown by the arjuna picking up the bow in
the end by hearing from the Krishna.

END OF THE CHAPTER

ONE
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