Becoming Spiritually Masterful" 73/08/03 London, Bhagavad-gita 2.2

[Paramananda das]

dear Vaisnavas

Please accept my humble obaisences
all glories to Srila Prabhupada
I like to go over few points in this lecture of Srila Prabhupada.First of all becoming a Guru is no cheap thing, also becoming a disciple is no cheap thing.
One of the preliminary qualifications of a devotee is to chant 64 rounds daily ,because this is the instruction of Lord Caitanya.There is no need to claim I am a disciple or Guru if one does not even do this much.Then there is no real meaning of Guru and disciple.Yes Srila Prabhupada allowed minimum 16 rounds, but this is really for Kanistha adhikaris, how can a kanista adhikari become a proper disciple what to speak of being a Guru?Nowadays some do not even chant 16 rounds and claim I am disciple of such and such Guru or Srila Prabhupada.Also Srila Prabhupada makes a very strong statement about not following the 4 regs.
"And those who are miscreants, jaghanya-guna-vrtti-sthah, most hatefully accustomed, these hatefully accustomed, illicit sex, meat-eating, gambling, intoxication... These are habits of hateful nature"

Coming from the conditioned stage it is activities of the non devotees ,Srila Prabhupada instructed all to follow,this will help us at least get a human body to perfect our KC in the next life .
Grhastha life also is no licence for illicit sex with ones wife,so all asramas are strict celibacy ,and the grhasthas are allowed to have sex for creating KC children, not otherwise.
Srila Prabhupada states:
Neither devotee ofKrsna can be mistaken. Devotee of Krsna, he does not say anything as his own opinion. He never says. What Krsna says, he says. He may be not perfect, but what Krsna has said, that is perfect.

Therefore, a pure devotee, who does not say anything beyond which was spoken by Krsna, therefore his statement is also without mistake. Common man within this material world, he commits mistake: "To err is human."

This has to be understood properly , because if we as devotees do not act according to Krsnas instructions we are not pure devotees.
Srila Prabhupada also talks about how mundane persons are proud of the philantrophic activities ,but since they do them without knowledge of Krsna ,they are proud and miss the point of surrender to Krishna and take such activities as all in all, however Krsna says in Bhagavad Gita 18.5:
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
"Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls."
So some in ISKCON are against the distribution of prasadam to the poor, this is a gross misconception as it is done to please Krishna also.
Srila Prabhupada makes the statement one can become Guru by higher authority, ( just like the GBC allows some to become Gurus, a no objection )
Lord Caitanyas has ordered all to become Guru, and we can advise everyone to chant and follow 4 regs, so in that sense all proper vaisnavas can also be seen as Gurus, though they may not be giving diksa,Our line is more of siksa, but diksa has to be there also.
We can educate others in KC also according to the level of realization.But all bonafide vaisnavas must be respected:
Gopal Chapala that was expert in offending vaisnavas, but later himself became a great vaisnava by Lord Caitanyas and Srivasa Pandits grace, and known as Devakinandana Prabhu ,he has sung:


je-dese je-dese baise gaurangera gana
urdhva-bahu kari vando sabara carana (5)

With upraised arms I pray to the feet of all of Gauranga’s bhaktas, wherever they may reside.


haiyachena haibena prabhura jata dasa
sabara carana vando dante kari’ ghasa (6)

Holding a straw between my teeth, I submit at the feet of all the servants of Mahaprabhu that ever were in the past and that ever will be in the future.


brahmanda tarite sakti dhare jane jane
e veda purane guna gaya jeva sune (7)

In the Vedas and Puranas it is proclaimed that each one of his devotees has the potency to deliver the entire universe.


mahaprabhura gana saba patita-pavana
tai lobhe mui papi lainu sarana (8)

Hearing of their glory, I have come with great eagerness to surrender to Mahaprabhus devotees, who are all patita-pavana for sinners like me.

Many take sannyasa with the desire to become Guru and have an easy going life in comfort and wealth, this is opposite to Lord Caitanyas principle :
na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani jamanisvare
bhavatad bhaktir ahaituki tvayi

na - not; dhanam - riches; na - not; janam - followers; na - not;
sundarim - a very beautiful woman; kavitam - fruitive activities
described in flowery language; va - or; jagat-isa - O Lord of the
universe; kamaye - I desire; mama - My; janmani - in birth; janmani -
after birth; isvare - unto the Supreme Personality of Godhead;
bhavatat - let there be; bhaktih - devotional service; ahaituki -
with no motives; tvayi - unto You.

"Lord of the universe, I do not desire material wealth,
materialistic followers, a beautiful wife or fruitive activities
described in flowery language. All I want, life after life, is
unmotivated devotional service unto You."
Gopal Guru Goswami for example only accepted one disciple Dhyanachandra Goswami because Lord Caitanaya Himself instructed him
to do so.
The danger for the neophyte is he will give up his danda without being a paramahamsa, and keep personal bank accounts and take
personal
service from female disciples ,this is imitation of Srila Prabhupada.If this pleases devotees to be this kind of Guru and disciple ,they
can do so at their own risk.My former Guru Harikesa fell down because of such things...leaving ISKCON with 5 million dollars
and a female disciple..This is kaitava dharma. .We have to be very careful to serve Srila Prabhupada purely,I hold the lotusfeet of
all vaisnavas in ISKCON and pray like Srila Raghunath das Goswami has shown us:
The highwaymen lust, greed and anger have captured me and bound me with the ropes of the desire for fame. I pray that the heroic devotees of Lord Krishna, the enemy of the Agha demon, may defeat my captors and cut the ropes that bind me.
(from his Vraja Vilasa stava)
your servant
 Paramananda  das

 Rareness of a qualified Guru and disciple:-
shravanayapi bahuvir jo na lavyah
shrunvantopi bahavo jam na biduh
ascharjyosya bakta kushalosya labdha
ascharyo jnata kushalanusistah
(Kathopanisad - 1/2/7)
That Atma (Paramatma) is neither audible nor attainable by many, because an experienced adviser versed in vedic scriptures and a realised person are rare. He only can make the disciple efficient. Some efficient souls come to know Him after being advised by experienced Acharya (Guru).

apane acare keha, na kare pracara
pracara karena keha, na karena acara
Some behave very well but do not preach the science of Krshna, whereas others preach but do not behave properly. (Caitanya-caritamrta, Antya 4.102)
'acara', 'pracdra',-- namera karaha 'dui' karya
tumi-- sarva-guru, tumi jagatera arya
(Chaitanya Charitamrita, Antya - 4/103)
You simultaneously perform both duties in relation to the holy name by your personal behavior and by your preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world. (Caitanya-caritamrta Antya 4.103)
apani achari bhakti sikhamu sabare
(Chaitanyacharitamrita, Adi - 3/20)
I will teach bhakti to everybody by following all the principles myself.
apani no kaile dharma sikhdna na jay
(Chaitanyacharitamkrita, Adi - 3/21)
Unless one observes the principles of religioun himself it is not possible to teach others.
kiba bipra, kiba nydsi sudra kene nay
jei krishna tatwa betta sei guru hay
(Chaitanya Charitamrita - Madhya - 8/127)
Whether one is a brahmana, a sannyasi or a shudra regardless of what he is - he can become a spiritual master if he knows the science of Krsna

krsna yadi krpa kare kona bhagyavane
guru-antaryami-rupe sikhaya apane
(Chaitanyacharitamrita, Madhya - 22/47)
If Krishna blesses some fortunate person, He gives lessons as Guru without and Supersoul within.







"Becoming Spiritually Masterful"


73/08/03 London, Bhagavad-gita 2.2

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Pradyumna (leads chanting, etc.):

sri bhagavan uvaca
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna
[Bg. 2.2]

Translation: "The Supreme Person, Bhagavan, said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy."

Prabhupada: So in this verse Vyasadeva is writing. Of course, the speaking is through Sanjaya, but the original writer is Vyasadeva. In other slokas he writes arjuna uvaca, sanjaya uvaca, like that. Similarly, he could write here krsna uvaca. He could write. No. He's writing bhagavan uvaca. So Krsna is the Supreme Personality of Godhead. By this writing, it is established. Sri-bhagavan uvaca. He cannot be equal with Arjuna or Sanjaya or anybody else. Asammaurdhva. Bhagavan, the Supreme Personality of Godhead, is supreme. Nobody is equal to Him, nobody is higher than. Everyone is lower. That is the meaning of Bhagavan. Nobody can claim "I am Bhagavan." But nowadays there are so many rascals, they are claiming that everyone is Bhagavan. So Vyasadeva is mistaken? Actually, these Mayavadi philosophers, they are so great rascals they sometimes say like that, that Vyasadeva is also mistaken. They have got the audacity to say Vyasadeva, he is accepted as incarnation of Narayana, who has given us the Vedic literature, so many books he has given, the Vedas, the Puranas, the Mahabharata, Srimad-Bhagavatam, Vedanta-sutra. Everything is given by Vyasadeva in writing, and we'll accept it, Narayana, incarnation of Narayana, mahamuni-krte. He is also Vyasa-muni, but He is also mahamuni-krte. So there cannot be any mistake in the words of Vyasadeva. This is the difficulty. If one does not come through the channel of disciplic succession, so they are in so many ways mistaken. Vyasadeva is above all this. He is not an ordinary writer, material description or material name and faith. He cannot be mistaken. As Bhagavan, Krsna cannot be mistaken. Similarly, Vyasadeva, incarnation of Bhagavan, he also cannot be mistaken. Neither devotee of Krsna can be mistaken. Devotee of Krsna, he does not say anything as his own opinion. He never says. What Krsna says, he says. He may be not perfect, but what Krsna has said, that is perfect.

Therefore, a pure devotee, who does not say anything beyond which was spoken by Krsna, therefore his statement is also without mistake. Common man within this material world, he commits mistake: "To err is human." Even big, big personalities, they commit mistake. But narayana parah. He is transcendental. Krsna is transcendental. There cannot be any mistake; there cannot be any illusion. Those who are in this material world, they have got four defects: they commit mistake, they are illusioned, and their senses are imperfect, bhrama, pramada, vipralipsa, and they're cheaters. Because... Just like modern-day scientists and philosophers, they propogate so many branches of knowledge, but when, on the crucial point, they are caught, they say, "I do not know perfectly. I do not know perfectly. We are trying to know. In future, we shall tell you the perfect." But if you are not in perfect knowledge, why should you take the post of a teacher? If your knowledge is imperfect, then whatever you speak, that is imperfect. Therefore with imperfect knowledge, why you should become a teacher? That is cheating. That is cheating. Therefore purposefully Vyasadeva is writing, sri-bhagavan uvaca, where there is no cheating, no imperfection, no illusion, no mistake. Four things. No mistake, no illusion, no cheating and no imperfection. This is Bhagavan. Why we are taking Bhagavad-gita so seriously? There are so many other books we can read, so many theories, so many philosophers, big, big philosophers. But we cannot take them because they are defective. The author is sure to commit mistake. He is illusioned. Because his senses are not perfect, therefore imperfection.

So with all these defects, we cannot accept anyone's knowledge. This is Vedic process. This is called parampara system, disciplic succession. We receive knowledge perfectly from the Supreme Bhagavan. And if I receive the knowledge from Bhagavan, and if I distribute the same knowledge as Bhagavan has said, without any interpretation of my cheating policy, then the knowledge which I distribute, that is also perfect. I may not be perfect, but the knowledge which I have taken from Krsna, if I present it as it is, without any interpretation, then what I give you, that is perfect. It is very easy to understand. I have given several times... Just like a peon has brought a money order for you, thousand dollars. So he's giving you. So you cannot say, "Oh, here is a peon. He's a poor man. How he can give me one thousand dollars?" He's not giving; the money is sent by somebody else. He's simply handing you. Therefore Caitanya Mahaprabhu says, amara ajnaya guru haya tara sarva-desa, tara ei desa. He's asking everyone to become a spiritual master. So how everyone can become a spiritual master? A spiritual master must have sufficient knowledge, so many other qualifications. No. Even without any qualifications, one can become a spiritual master. How? Now the process is, Caitanya Mahaprabhu says, amara ajnaya: "On My order." That is the crucial point. One does not become spiritual master by his own whims. That is not spiritual master. He must be ordered by superior authority. Then he's spiritual master. Amara ajnaya. Just like in our case. Our superior authority, our spiritual master, he ordered me that "You just try to preach this gospel, whatever you have learned from me, in English." So we have tried it. That's all. It is not that I am very much qualified. The only qualification is that I have tried to execute the order of superior authority. That's all. This is the secret of success.

vyavasayatmika-buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhir avyavasayinam
[Bg. 2.41]

Bahu-sakha hy anantas ca. Vyavasayatmika-buddhih, niscayatmika-buddhih. If one has got unflinching faith in Krsna and guru, guru-krsna-krpaya... We have to receive mercy both from the spiritual master and Krsna. We cannot jump over to Krsna. That is another nonsense. We must approach Krsna through guru. That is parampara system. Krsna is not so cheap thing that you can jump over. Somebody says, "Oh, why shall I accept guru? I can approach Krsna directly." No. Krsna does not accept such... Mad-bhaktah pujabhyadhikah. Krsna says that "First of all you become devotee of My devotee." Caitanya Mahaprabhu says, gopi-bhartuh pada-kamalayor dasa-dasa-dasanudasah: "I am the servant of the servant of the servant of Krsna [Cc. Madhya 13.80]." This is called parampara system. You have to learn how to become servant of the servant of Krsna. The more you become in the lower position -- servant, servant, servant, servant, servant, hundreds times servant, servant -- then more you are advanced. Here in this material world everyone is trying to be master of the master. Just opposite. And the spiritual world, the endeavor is to become servant's servant. This is the secret.

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
[SU 6.23]

This is Vedic instruction.

So Visvanatha Cakravarti Thakura, in connection with the verse, vyavasayatmika-buddhir ekeha kuru-nandana, niscayatmika-buddhih... [Bg. 2.41] So Visvanatha Cakravarti Thakura says that "The instruction which I have received from my spiritual master, that is my life and soul." This is called niscayatmika-buddhih, means assurance: "Whatever I have received, the order from my spiritual master, that will give me salvation." Or even no salvation. It doesn't matter. A real devotee, a servant, does not expect anything, but karyam: "It is my duty. It is my duty." If one takes in such spirit... Anasritah karma-phalam karyam karma karoti ya. Karyam. Karyam means "It is my duty. It must be done. That's my duty." Without any result. Anasrita-karma-phalam. Karma-phalam. Every action, there is a result. Bad or good, it doesn't matter. There must be some result. So anasritah karma-phalam. Don't take shelter of the result of your work. Generally we work; if the result is very good, then we like to work. If the result is not very good, then we don't like to work. But a devotee should not take...(Aside:) Why you are moving so fast?

Devotee: I have got difficulty in my body. So I stand...

Prabhupada: So by moving you shall be cured?

Devotee: Well... I'm sorry.

Prabhupada: Anasritah karma-phalam karyam karma karoti yah. Do not take shelter of your result of your activities. You must take it as duty. He is sannyasi. Anasritam karma-phalam karyam karma karoti yah, sa sannyasi. He's actually sannyasi. A sannyasi does not become simply by changing dress. No. Sannyasi means he's to work for Krsna. Without taking shelter of the result. It doesn't matter. "Krsna has ordered, and Krsna's representative has ordered. Therefore I have to do it." Karyam karma karoti yah. sa sannyasi.

So here, bhagavan uvaca. Vyasadeva does not say that krsna uvaca. If, if he would have said, "Krsna," then people would have misunderstood. He's directly speaking, bhagavan uvaca, "the Supreme Personality of Godhead." So anyone who is impersonalist, how he can understand Bhagavad-gita? Bhagavan means person. Bhagavan is not imperson. The Absolute Truth is manifested in three features: Brahman, Paramatma, Bhagavan. Brahman is the beginning, impersonal. Sarvam khalv idam brahma. Because... Just like fire. Fire is burning somewhere, but its heat and light is impersonal. Suppose here is big fire. Just like we got fireplace. That is in one corner. But the whole room you are feeling heat. That heat is impersonal. But the fireplace, where there is blazing fire, that is personal. So impersonal conception is the offshoot of the person. That will be explained in the Thirteenth Chapter: maya tatam idam sarvam [Bg. 9.4]. Krsna says that "Everyone, everywhere I am spread. I exist everywhere." How does He exist? By His energy. That energy is impersonal. But the Supreme Person, He's not impersonal. He's person. Therefore it is said, sri-bhagavan uvaca. Bhagavan means who is full with six kinds of opulence, aisvarya: the richest, the most famous, the most learned, the most beautiful, the most strong, and the most renouncer. He's Bhagavan. So Bhagavan is the ultimate understanding of the Absolute Truth. Just like when you feel temperature... Just like we feel temperature from the sunshine, heat. And light. The sun is giving heat and light. We enjoy the light and heat. But if you trace wherefrom this heat and light is coming, then you go to the sun planet. That is localized. That is not impersonal. And again, if you enter into the sun planet, then you will see the sun-god, Vivasvan. So we should not conclude final simply by heat and light. So Brahman understanding, impersonal understanding of the Absolute Truth, is imperfect understanding, partial understanding. It is not full understanding. Full understanding is Bhagavan. Therefore it is stated here, sri-bhagavan uvaca. There cannot be any mistake. That is final.

So Bhagavan is criticizing. Arjuna became a very good man: "Why shall I...? Oh, I cannot kill my kinsmen." From material point of view, people will very much appreciate, "Oh, here is Arjuna. He's so nice, nonviolent. He is foregoing his claim. He has given up his astra, bow and arrows. He's no, no longer fighting. He has decided not to fight with kinsmen, kill his own men." So from material point of view, Arjuna is supposed to be very, very good man. But the Supreme Person, Krsna, what does He say? Anarya-justam: "You rascal, you are speaking like anarya." He'll say rascal later on. He posed himself to be very good man, but when he comes to the test of the Supreme Personality of Godhead, He refuses to accept him as a good man. He's saying that "You are anarya." There are two kinds of men: anarya and arya. Aryan. Aryan means advanced in knowledge. He's called Aryan. And anarya means uncivilized. So immediately He rebukes him, anarya-justam. "You are talking just like non-Aryan, uncivilized person." People are very much, nowadays, eager how to stop war. But Krsna says... [break] ... at any case is not required. There is necessity of war. Just like He's trying to convince Arjuna. Our war means... According to Vedic civilization, that is dharma-yuddha, religious fight. When the actual need is there to fight, we must fight. Not that when there is need of fight, one becomes nonviolent. Just like yesterday in the evening, when we were talking with Dr. Shoemaker, so they were supporting that "Why should you kill any animal who is coming to... If you are determined not to kill..." We were talking of not killing, that why should you kill one animal who is coming to attack? No. You must kill. That is necessity. You should not go to the forest to find out some living entities, living beings, to kill. That is not your business. That is himsa. But if a tiger comes to attack you, you must kill. That is self-defense. And that is not himsa. So a devotee knows, a Krsna conscious person knows when to kill and when not to kill. But it is not that because we accept not killing, therefore in every case, killing should be stopped. No. If there is necessity, killing should be accepted. Therefore Arjuna decided not to kill, not to fight. And Krsna says that "This is anarya-justam. this kind of decision is made by the uncivilized rascal." Anarya-justam asvargyam akirti-karam. So many things, He says. Asvargyam. Because the aim of human life should be to make progress. That is called arya, progressive march.

Now we have got this human form of body, progressing from the lowest species of life in aquatics, then trees, plants, insects, birds, beasts, 8,400,000... Now I have got this civilized form of body. Then, the, my endeavor should be how to make further progress. The further progress is described in the Bhagavad-gita, that you can go to the higher planetary system. Urdhvam gacchanti sattva-sthah [Bg. 14.18]. Urdhvam, higher planetary system. Madhye tisthanti rajasah. Madhye, in the middle planetary system, those who are contaminated with the passion quality, they remain. And jaghanya-guna-vrtti-stha adho gacchanti tamasah. And those who are miscreants, jaghanya-guna-vrtti-sthah, most hatefully accustomed, these hatefully accustomed, illicit sex, meat-eating, gambling, intoxication... These are habits of hateful nature. So jaghanya-guna-vrtti-sthah adho gacchanti tamasah, they go down. Either become animals or... There are seven kinds of lower planetary systems: tala, atala, nitala, patala, talatala, rasatala, like that. So arya means must make progress. Anarya means one who does not know what is progress of life. They think there is no life after death. "So I have got this life now. Let me enjoy my senses to the best capacity." This is anarya, demon. "Eat, drink, be merry and enjoy." Because as soon as the body will be finished, the senses also will be finished. Now let me use the senses. (?). So anarya, they do not know that there is life after death. They think that as soon as... [break] Big, big professors, in Europe, they say like that, "After death, everything is finished." Carvaka Muni's theory. This kind of theory was accepted long, long ago. In the Vedic culture. Not accepted, was heard. Never it was accepted. Carvaka theory. Carvaka theory was atheist. He was not... [break] So his philosophy was atheistic philosophy. He used to say that bhasmi bhutasya dehasya kuto punar agamah, means bodily concept of life, talking of this body, deha, that it is burned into ashes. So he used to say, "When the body is burned into ashes, then where is the chance of coming back?" That means he had no information of the soul. [break]

...accepted by the Vedic civilization. The anarya... [break] The Aryan theory is that what is next life, what is next life, progressive. That is arya. Civilized man. They may think like that. But you are belonging to the Aryan family, Pandava family. Akirti-karam. You are celebrated as Krsna's friend. [break] So people will say that "Krsna's friend, he's not fighting." Therefore akirti-karam, reputation defamation it is. "Don't do this." And He says, kutah-kasmalam idam visame samupasthitam. "And in this, at this time of danger... There is fighting; you have to fight. And visame, at this time of danger, you are so much bewildered that you given up your weapons down. And now you promise that ‘No, I shall not fight.' " So immediately Arjuna was condemned.
Therefore the so-called good men of this world, who are engaged in so many welfare activities, humanitarian activities, by mental concoction, they may be all foolish activities in the estimation of the Supreme Personality of Godhead. They are very much puffed up, that "We are doing this, opening hospital and school, and philanthropism, nationalism." Is there any such thing in the Bhagavad-gita? Is there any advice that "You open hospital, school and do this philanthropic work"? No. If you have got anything to give in charity, you are charitably disposed, Krsna says, "Give it to Me. If you are so rich and if you have got this good intention to give in charity, give it to Me." Yat karosi yaj juhosi yad asnasi yat tapasyasi dadasi yat. Dadasi yat means "whatever you give in charity." Kurusva tad mad-arpanam: "Give it to Me. Yes, I am expanding My hand. Come on." But they have forgotten Krsna or Krsna's advice, and they remain puffed up, that "I am engaged in this activity, that activity, this activity." Thousands of millions of such activities may be very good in the estimations of the fools and rascals, but it may not be accepted by Krsna. That is the crucial point. But our point is that unless accepted by Krsna, it is simply srama eva hi kevalam, simply waste of time. Our philosophy says. We have to satisfy Krsna. We haven't got to satisfy ourself that "I am doing very nice work in this way." So all these people, they are manufacturing concocted ideas. Mano-rathena asato dhavato bahih. By mental concoction. Harav abhaktasya kuto mahad-guna mano-rathena asato dhavato bahih [SB 5.18.12]. One who is not Krsna conscious, not devotee of Krsna, he has no good qualification. "No, he's a very big man. He has opened such big, big hospitals, big, big schools, big, big, big..." Yes, that may be good from the material estimation, but because he's not a devotee of Krsna, these are not good qualifications. Harav a... This one word: Harav abhaktasya, harav abhaktasya. If one has no devotion to the Supreme Personality of Godhead, he cannot have any good qualities. These are not good qualities. Actually that is so. Suppose if you, the... According to karma-kanda vicara, if you open a school, so in the next time, you will have good education. It is pious activities from material point of view. So the benefit will be that you will have good education in your next life. Accepting that it is very nice, next life I shall be very learned scholar, but to become that learned scholar I'll have to take my birth. But he does not know that how much difficulties are there to take birth. Krsna says, janma-mrtyu-jara-vyadhi-duhkha-dosanu-darsanam [Bg. 13.9]. One should see to the duhkha, unhappiness, on account of birth and death. So suppose you will get next life in the heavenly planet, or you shall become very rich man, or you shall become very learned man, but you have to go through these distresses, janma. They do not consider this. Janma-mrtyu-jara-vyadhi-duhkha-dosanu-dar... Those who are actually learned, they, they should know that "Why shall I go again in the process of birth and death?" We have forgotten how much difficulty it is, how much troublesome it is, how much distress it is to remain in the womb of the mother for taking birth again. That we have forgotten. Therefore this kind of conclusion is not very intelligent conclusion. The intelligent conclusion is: tyaktva deham punar janma naiti [Bg. 4.9]. That is intelligent. After giving up this body, no more coming to material world. That is intelligence.

So how many people do understand this intelligence? And where is the teaching? Therefore one who is not devotee, he has no good qualifications. If he's still under the distresses of this material world, that is not very intelligent question. Therefore Krsna says, bahunam janmanam ante jnanavan [Bg. 7.19]. Jnanavan means intelligent, wise. What does he do? Bahunam janmanam ante jnanavan mam prapadyate. He surrenders to Krsna. This is intelligence. This is wisdom. So here also, the same thing. Krsna has already expressed that "You must fight." But he is showing himself as very good man, nonviolent: "I shall not kill. I shall not do this. I shall not do this." So immediately Krsna very strongly criticizing him that "You are talking just like anarya, not civilized man." Krsna, still He has not used very strong words. He has simply mildly rebuked his doing to Arjuna that "You are not talking just like a intelligent man or advanced in civilization. You are talking like uncivilized man." Anarya-justam.

So these things are there in the Bhagavad-gita. We may be very much puffed up by our mental concoction, that "I am doing very nice work." but it may not be accepted by God. It may not be accepted by Krsna. You may concoct. And naturally, one who is not guided by Krsna, one who is not guided by the Krsna's representative, he's fool. He must be misguided. He must be misguided. Anarya. Arya, anarya, yes. Therefore we have to take shelter of Krsna through His representative so that we may become Arya. Arya, aryan. Aryan civilization means being guided by the Supreme Person, Vedic culture. That is called Aryan civilization. Vedic culture. And what is the purpose of Vedas? Vedais ca sarvair aham eva vedyam [Bg. 15.15]. Therefore the ultimate goal of civilization should be, Aryan civilization, progressive civilization, how to understand Krsna. That is perfect civilization. And Krsna, everything minus Krsna, that is not civilization. This is anarya-justam asvargyam akirti-karam. We should not waste our time in such thing which is devoid of Krsna consciousness. This is first-class civilization.

Thank you very much. (end)

>>> Ref. VedaBase => Bhagavad-gita 2.2 -- London, August 3, 1973
Text 2
sri-bhagavan uvaca
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna
Translation
The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.
Commentary by Srila Prabhupada
Krishna and the Supreme Personality of Godhead are identical. Therefore Lord Krishna is referred to as Bhagavan throughout the Gita. Bhagavan is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; Paramatma, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavan, or the Supreme Personality of Godhead, Lord Krishna. In the Srimad-Bhagavatam (1.2.11) this conception of the Absolute Truth is explained thus:
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
“The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramatma, and Bhagavan.”
These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun’s surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine—its universal pervasiveness and the glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramatma feature of the Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the bhaktas, or the transcendentalists who have realized the Bhagavan feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word bhagavan is explained by the great authority Parashara Muni, the father of Vyasadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavan. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Krishna can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahma, Lord Shiva, or Narayana, can possess opulences as fully as Krishna. Therefore it is concluded in the Brahma-samhita by Lord Brahma himself that Lord Krishna is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavan, known as Govinda, and He is the supreme cause of all causes:
ishvarah paramah krishnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
“There are many personalities possessing the qualities of Bhagavan, but Krishna is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.” (Brahma-samhita 5.1)
In the Bhagavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Krishna is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete camsa-kalah pumsah
krishnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Krishna is the Supreme Personality of Godhead Himself.” (Bhag. 1.3.28)
Therefore, Krishna is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna’s lamentation for his kinsmen is certainly unbecoming, and therefore. Krishna expressed His surprise with the word kutah, “wherefrom.” Such impurities were never expected from a person belonging to the civilized class of men known as Aryans. The word Aryan is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Vishnu, or Bhagavan, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Aryans. Although Arjuna was a kshatriya, he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Aryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Krishna did not approve of the so-called compassion of Arjuna for his kinsmen.
Commentary by Sri Visvanatha Cakravarti Thakur
Why (kutah) has this bewilderment (kasmalam) at this critical juncture of the war (visame) come upon you (upasthitam), which is not to be experienced by persons firmly established in dharmic principles (anarya justam), which is against both happiness in next life (asvargyam) and this life (akirti karam)?

Rudra Vaisnava Sampradaya:

Visnuswami
Sridhara Swami's Commentary
The Supreme Lord Krishna said: Whence meaning from where, coming from what source, caused by what reason has such weakness, such bewilderment overpowered him at this critical moment of crisis. This weakness is not sanctioned by honourable men, it is unrighteous and thus guarantees infamy.
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
By using the unexcelled superlative of Bhagavan in referring to Lord Krishna supreme position as the unparalleled possessor of the six opulences being: omniscience, power, strength, splendour, wealth and dispassion. Lord Krishna desiring to benefit the devotees enquires from Arjuna where has this delusion arisen from in this hour of crisis which afflicts those who do not comprehend the value of human existence.