Bhagavad Gita 2.8

[Paramananda das]

                                                                                                Text 8

na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam

Translation

I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.

Commentary by Srila Prabhupada

Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Sri Krishna. He could understand that his so-called knowledge was useless in driving away his problems, which were drying up his whole existence; and it was impossible for him to solve such perplexities without the help of a spiritual master like Lord Krishna. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can be given only by a spiritual master like Krishna. Therefore, the conclusion is that a spiritual master who is one hundred percent Krishna conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is master in the science of Krishna consciousness, regardless of his social position, is the real spiritual master.

kiba vipra, kiba nyasi, shudra kene naya yei krishna-tattva-vetta, sei ’guru’ haya

“It does not matter whether a person is a vipra [learned scholar in Vedic wisdom] or is born in a lower family, or is in the renounced order of life—if he is master in the science of Krishna, he is the perfect and bona fide spiritual master.” (Caitanya-caritamrita, Madhya 8.128) So without being a master in the science of Krishna consciousness, no one is a bona fide spiritual master. It is also said in Vedic literature:

sat-karma-nipuno vipro mantra-tantra-visaradah avaisnavo gurur na syad vaishnavah sva-paco guruh

“A scholarly brahmana, expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaishnava, or expert in the science of Krishna consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaishnava, or Krishna conscious.” (Padma Purana)

The problems of material existence—birth, old age, disease and death—cannot be counteracted by accumulation of wealth and economic development. In many parts of the world there are states which are replete with all facilities of life, which are full of wealth and economically developed, yet the problems of material existence are still present. They are seeking peace in different ways, but they can achieve real happiness only if they consult Krishna, or the Bhagavad-gita and Srimad-Bhagavatam—which constitute the science of Krishna—through the bona fide representative of Krishna, the man in Krishna consciousness.

If economic development and material comforts could drive away one’s lamentations for family, social, national or international inebrieties, then Arjuna would not have said that even an unrivaled kingdom on earth or supremacy like that of the demigods in the heavenly planets would be unable to drive away his lamentations. He sought, therefore, refuge in Krishna consciousness, and that is the right path for peace and harmony. Economic development or supremacy over the world can be finished at any moment by the cataclysms of material nature. Even elevation into a higher planetary situation, as men are now seeking on the moon planet, can also be finished at one stroke. The Bhagavad-gita confirms this: ksine punye martya-lokam vishanti. “When the results of pious activities are finished, one falls down again from the peak of happiness to the lowest status of life.” Many politicians of the world have fallen down in that way. Such downfalls only constitute more causes for lamentation.

Therefore, if we want to curb lamentation for good, then we have to take shelter of Krishna, as Arjuna is seeking to do. So Arjuna asked Krishna to solve his problem definitely, and that is the way of Krishna consciousness.

Commentary by Sri Visvanatha Cakravarti Thakur

"But you have a friendly relationship with me, not one of respect. Therefore how can I make you a student? You should thus surrender to someone like Veda Vyasa, whom you greatly revere." Arjuna answers with this verse.

"I do not see even one person at all (pra pasyami: pra indicates "to a high degree") in all three worlds except you who can remove (apanudyat) my sorrow. I do not know anyone more intelligent that yourself — even Brhaspati. Therefore, to whom else should one who is full of sorrow surrender? Due to that sorrow (yad) my senses have dried up completely, just as intense summer heat dries up a small pond."

"Now you are full of grief, but if you fight, by conquering the enemy you will attain a kingdom. Absorbing yourself in the enjoyment of that kingdom, your grief will disappear."

"Even if I attain a kingdom over the whole earth, or sovereignty in svarga, controlling all the devatas, my senses will still be dried

up."

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary It may be argued that Arjuna should think for himself what is is in his best spiritual interests and follow that; but this verse negates that conclusion in as much as Arjuna plainly states: I do not see that action which would remove this grief of mine and further on he states: or even rulership of the very gods.So clearly it can be seen that Arjuna was not to be consoled by any amount of power and prosperity and thus to dispel his grief he turned to the Supreme Lord for guidance.

Brahma Vaisnava Sampradaya: Madhvacarya There is no commentary for this verse.

Sri Vaisnava Sampradaya: Ramanuja There is no commentary for this verse.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary It could be submitted that depending on ones individual inclinations there are numerous merits in this world such as wealth and kingdoms all of which can be acquired through regulatory actions prescribed in the Vedic scriptures; while for the ksatriya rulers in general being without enemies is preferable. It may be put forth that Arjuna himself should decide and act; but the reply is that one in delusion needs to hear knowledge of the ultimate truth from those who are qualified and who is more qualified than the Supreme Lord. Knowledge of the Ultimate Truth helps one cross over this delusion. Wealth and kingdoms are not the means for crossing this delusion and Arjuna asserts this with the words na or not. The understanding of it is even if he was to win a kingdom of unrivaled prosperity free from enemies, Arjuna still could not see any means of alleviating the grief that was drying up his senses. By the use of the word hi meaning certainly the conviction that he could not see any solution to his grief is reinforced, indicating that only the Lord is fit to instruct him.

"Surpassing These Senses"

73/08/08 London, Bhagavad-gita 2.8
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Pradyumna (leads chanting, etc.):

na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam [Bg. 2.8]

"I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it if even if I win an unrivalled kingdom on the earth with sovereignty like the demigods in heaven."

Prabhupada: Na hi prapasyami mamapanudyad. This is the position of material existence. We are sometimes in difficulty. Not sometimes. Always, we are in difficulty, but we call it sometimes, because to get over the difficulty, we make some attempt, and that attempt-making is taken as happiness. Actually there is no happiness. But sometimes, with the hope that: "By this attempt, I shall become happy in future,"... As the so-called scientists are dreaming: In future, we shall become without death." So many, they are dreaming. But those who are sane persons, they say: "Trust no future, however pleasant."

So that is the actual position. Na hi prapasyami mamapanudyad. Therefore he has approached Krsna: sisyas te 'ham [Bg. 2.7]. "I, now I become your sisya." "Why you have come to Me?" "Because I know nobody else can save me from this dangerous position." This is real sense. Yac chokam ucchosanam indriyanam. Ucchosanam. When we are put into great difficulties, it dries up the existence of the senses. No sense enjoyment also can make us happy. Ucchosanam indriyanam. Here happiness means sense gratification. Here... Actually this is not happiness. Real happiness is described in the Bhagavad-gita: atindriyam, sukham atyantikam yat tat atindriyam. Real happiness, atyantikam, the supreme happiness, is not enjoyed by the senses. Atindriya, surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy. Because we are in the material existence. And our senses are false senses. Real senses -- spiritual senses. So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikam yat atindriya. Surpassing these senses. Surpassing these senses means... These senses are, means covering. Just like I am this body. Actually I'm not this body. I'm spirit soul. But this is the covering of my real body, spiritual body. Similarly, spiritual body has spiritual senses. Not that nirakara. Why nirakara? It is a common-sense affair. Just like if you have got a hand, a or two, one or two hands, you have got two hands. Therefore when the hand is covered by some cloth, the cloth also gets a hand. Because I have got hand, therefore my dress has got a hand. Because I have got my legs, therefore my covering, dress, has got legs, pant. It is a common-sense affair. Wherefrom this body came? This body's described: vasamsi, garments. So garment means it is cut according to the body. That is garment. Not that my body is made according to the garment. It is a commonsense affair. So when I have got hands of my shirt, this is my subtle body or gross body, therefore originally, spiritually, I have got my hands and legs. Otherwise, how it comes? How do you develop?

So originally we are all persons, no imperson. Krsna also says... He'll say that: "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Krsna, that: "I, You and all these kings and soldiers who have asembled here, they existed. As we are existing now, individual persons; similarly, they existed, individual persons. And in future also we shall exist as individual persons." So where is the question of imperson? These nonsense impersonalists, voidists. Therefore, the principle is to understand things in reality one has to approach Krsna as Arjuna has approached, sisyas te 'ham: [Bg. 2.7] "Now I am Your disciple. You just teach me. Sadhi mam prapannam. I am surrendering. I am not trying to talk with You on equal level."

To accept guru means whatever guru says, you have to accept. Otherwise, don't make guru. Don't make a fashion. You must be ready. That is called prapannam. Tad viddhi pranipatena [Bg. 4.34]. You can understand simply by surrendering, not to test guru. "I shall test him, how, how much he knows." Then what is the use of making guru? No. Therefore Arjuna says that: "Besides You, there is nobody else who can actually satisfy me in this perplexed condition." Yac chokam ucchosanam indriyanam. "My senses are being dried up." Because the superficial senses... That are not actually senses. Real sense is within. Hrsikena hrsikesa-sevanam [Cc. Madhya 19.170]. We have to serve Krsna, Hrsikesa... Krsna is real, and we have to come to that position or reality. Then we can serve Krsna. Hrsikena. Tat paratvena nirmalam. When our senses are purified. Indriyani parany ahur indriyebhyah param manah, manasas tu paro buddhir [Bg. 3.42]. These are different stages. This bodily concept of life means senses. But when you transcend these senses, you come to the mental platform. When you transcend the mental platform, you come to the intellectual platform. When you come to the intellectual platform, when you transcend, then you come to the spiritual platform. That is spiritual form. There are different grades and steps. In the gross bodily platform we demand pratyaksa-jnanam. Pratyaksa means direct perception. There are different stages of knowledge. Pratyaksa, aparoksa, pratyaksa, paroksa, aparoksa, adhoksaja, aprakrta. These are different stages of knowledge. So knowledge acquired in the bodily platform, direct perception, is not real knowledge. Therefore, we can challenge these scientists, so-called scientists. Their basic principle of knowledge is on the bodily concept of life, pratyaksa, experimental knowledge. Experimental knowledge means this gross sense perception. That is experimental. Pratyaksa. Everyone says: "We do not see God." God is not such a subject matter that you can see with this pratyaksa, direct perception. God's another name is Anubhava. Anubhava. Just like in this room we do not see the sun directly. But we know that there is sun. It is daytime. How do you know it? You do not see. But there are other processes by which you can experience. That is called aparoksa. Pratyaksa paroksa aparoksa. In this way, Krsna consciousness means adhoksaja and aprakrta, beyond the senses. Therefore, in the Bhagavad-gita it is said: adhoksaja. Where direct perception cannot reach. So where direct perception cannot reach, then how you can perceive anubhava? That is srota-pantha. That is sruti. You have to take knowledge from the Vedas. And the Vedic knowledge is explained by guru. Therefore one has to take shelter of Krsna as the Supreme guru, or His representative. Then all these troubles, means ignorance, can be dissipated. Yac chokam ucchosanam indriyanam.

So now Krsna may say: "There are, that's all right. You are, for temporarily... You go on fighting. And when you will get the kingdom, you'll be happy. There is no need of making Me guru. Neither it is..." Just like ordinary men, they think that: "We are earning so much money. What is the use of making a guru? I can understand everything in my own way." And another rascal is: "Yes, yata mata tata patha. Whatever their opinion, that's all right. You can make your own opinion." That is going on. You can make your own opinion to understand God. So all foolish rascals, they're making their own opinion. No, that is not possible. Therefore Krsna, Arjuna says: avapya bhumav asaptnam rddham. This is a very significant word. Sapatni. Sapatni means "rival wife, co-wife." If a man has got two, three wives... Why two, three? Our Lord had 16,100. So this is God. Sapatnya, but there is no competition. You'll find in the statements of all the queens in Krsna book, when they were talking with Kunti, er, Draupadi, every wife was giving description that how much she was anxious to become maidservant of Krsna. Nobody is rival. In the material world, if a man has got more than one wife, there is rivalry. Rivalry. This example is given in the Srimad-Bhagavatam that just like we have got our senses, similarly, if somebody has got different wife, so one wife is snatching him that: "You come to my room," another wife is snatching: "You come to my room." So he's perplexed. Similarly we have got these wives, the senses. The eyes are dragging: "Please come to the cinema." The tongue is dragging: "Please come to the restaurant." The hand is driving somewhere else. The leg is driving somewhere. So our position is like that. The same man, who has got different wives and dragging him different room. This is our position. So why this position? Because these wives are rivals. Here: sapatnyam rddham. If there are many kings to claim one property, there is difficulty. And Arjuna says: avapya bhumav asaptnyam rddham. "Getting riches for which there is no other claimant. I am the only proprietor, even if I get such riches, rajyam, such kingdom, suranam api cadhipatyam, not only kingdom of this world, but also kingdom of higher planetary system..." These men are trying to go to the moon planet. But there is, that is also another kingdom, another kingdom. So that kingdom belongs to the higher living entities, those who are known as demigods. They are very powerful. Just like Indra. Indra is very powerful controller of the rains. He has got the thunderbolt. But people do not believe this, but we believe. What is described in the Vedic literatures... Not believe. You have to believe. This is fact. Wherefrom this thunderbolt is coming? Who is arranging for the rain? There must be some director. As in government offices or state, there are so many departmental management, similarly in God's government there must be so many directors, so many officers. They are called demigods. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41]. Devatah, the demigods, they are also supplying us by the order of Krsna. Just like Indra. Indra is supplying us. Therefore Indra yajna, there is sacrifice for satisfying the different demigods. Krsna stopped this Indra yajna, you know, Govardhana. When Nanda Maharaja was arranging for Indra yajna, Krsna said: "My dear father, there is no need of Indra yajna." That means anyone who is Krsna conscious, for him, there is no need of any yajna. Especially in this age, Kali-yuga, it is very difficult to perform different kinds of yajna. That was possible in the Treta-yuga. Krte yad dhyayato visnum tretayam yajato makhaih. Makhaih means yajna, performing yajna. Yajnarthe karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. So these formulas, these directions, nobody is following. It is not possible in this age. Therefore the sastra injunction is: yajnaih sankirtanair prayair yajanti hi sumedhasah. Those who have got good brain substance, so instead of bothering with so many things, one performs sankirtana-yajna. These are the statements in the sastra.

krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtanaih prayair yajanti hi sumedhasah [SB 11.5.32]

So here, in this room, especially, krsna-varnam tvisakrsnam, here is Caitanya Mahaprabhu. He is Krsna Himself, but His complexion is akrsna, not blackish. Krsna-varnam tvisa... Tvisa means by complexion. Akrsna. Yellowish. Sangopangastra-parsadam. And He's accompanied by His associates, Nityananda Prabhu, Advaita Prabhu, srivasadi gaura-bhakta-vrnda. This is the worshipable Deity in this age. Krsna-varnam tvisakrsna. So what is the process of worship? Yajnaih sankirtanair prayair yajanti hi sumedhasah. This sankirtana-yajna as we are performing before Lord Caitanya, Nityananda and others, this is the perfect performance of yajna in this age. Otherwise, no other... Therefore it is becoming successful. This is the only prescribed yajna. Other yajnas, Rajasuya yajna, this yajna, that... There are so many yajnas... And sometimes India, they perform so-called yajnas. They collect some money. That's all. It cannot be successful because there is no yajnic brahmana. The yajnic brahmana is not in existence at the present moment. The yajnic brahmana used to test how correctly they are pronouncing Vedic mantra. The test was that one animal should be put into the fire and he would again come with fresh, young body. Then it is tested that the yajna is being performed nicely. The brahmanas, the yajnic brahmana, they are pronouncing the Veda mantra correctly. This is the test. But where is that brahmana in this age? Therefore no yajna is recommended. Kalau panca vivarjayet asvamedham, avalambham sannyasam bala-paitrkam, devarena suta-pitr kalau panca vivarjayet. So there is no yajna in this age. There is no yajnic brahmana. This is the only yajna: chant Hare Krsna mantra and dance in ecstasy. This is the only yajna.

So rajyam suranam api cadhipatyam. Formerly there were many demons who conquered over the kingdom of the demigods. Rajyam suranam api cadhipatyam. Just like Hiranyakasipu. He spread his authority even over the kingdom of Indra. Indrari-vyakulam lokam mrdayanti yuge yuge. Indrari. Indrari means the enemy of Indra. Indra is the king of the heavenly planets, and enemy means the demons. The demigods and their enemy, demons. Just like we have got many enemies. Because we are chanting Hare Krsna mantra, there are so many critics and so many enemies also. They do not like. So this is always. Now the number has increased. Formerly, there were some. Now there are many. So therefore indrari-vyakulam lokam. When these demons, the population, demonic population increases, then vyakulam lokam. People become perplexed. Indrari vyakulam lokam mrdayanti yuge yuge. So when, at that time, Krsna comes. Ete camsa-kalah pumsah krsnas tu bhagavan svayam [SB 1.3.28]. There are list of names of the incarnation of Krsna and God, or God. But after mentioning all the names, the Bhagavata indicates that: "All the names listed herewith, they are partial representation of Krsna. But the name, Krsna is there. He's real, original Personality of..." Krsnas tu bhagavan svayam. And He comes... Indrari-vyakulam loke. When people are too much embarrassed by the onslaught of the demons, He comes. And He also confirms. This is sastra. One sastra says He comes in this condition. And Krsna says: "Yes, yada yada hi dharmasya glanir bhavati bharata tadatmanam srjamy aham: [Bg. 4.7] at that time, I come."

So in this Kali-yuga, people are so much disturbed. Therefore, Krsna has come in the form of His name, Hare Krsna. Krsna has come not personally, but by His name. But because Krsna is absolute, there is no difference between His name and Himself. Abhinnatvan nama-naminoh. Nama-cintamani krsna-caitanya-rasa-vigrahah purnah suddho nitya-muktah. Name is full. As Krsna is full, complete, similarly, Krsna's name is also full, complete. Suddha. It is not material things. Purnah suddhah nityah. Eternal. As Krsna is eternal, His name is also eternal. Purnah suddhah nitya-muktah. There is no material conception in chanting Hare Krsna mantra. Abhinnatvan nama-naminoh. Nama, the holy name and the Lord, they are abhinna, identical. So we cannot be happy... Rajyam suranam api cadhipatyam. Even if we get the kingdom of the demigods, asapatya, without any rival, still we cannot be happy so long we have got material conception of life. It is not possible. That is explained in this verse.

What is the time? Thank you very much. That's all. (end)

>>> Ref. VedaBase => Bhagavad-gita 2.8 -- London, August 8, 1973

Comments: The reason we lament in this world is because we are seperate from Krsna due to not being fully engaged in His pure devotional service.The only way the soul will  be perfectly happy is by KC ,Srimad Bhagavatam states:

naṣṭa-prāyeṣv abhadreṣu

nityaḿ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.