Prabhupāda: This is another indication how superiors should be shown respect. Arjuna says: "Although they have become avaricious, still, they are my superior." Avaricious, why? "They have got full affection for me. My grandfather Bhīṣma has got full affection for me. And Droṇācārya, I am his very dear student, so he has also my very affection . . . good affection for me.
But because Duryodhana has paid them, he has accepted their service. Paid them. So avaricious. Simply for money, in spite of so much affection and intimate relationship, they have accepted the service of Duryodhana, counting on money. So therefore they are avaricious. But in spite of their being avaricious, they are my respectful."
This is respect. This is respect, that the respectful person who is my respectful, even there are some characteristics who does not command respect, still respect should be offered. This is respectful offering. Yes. Sometimes it may be . . . the example is given, in the Bhagavad-gītā you'll find, api cet sudarācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ (BG 9.30): "Even a devotee is sometimes found not acting properly, but because he has got that unflinching faith and devotion upon Me," Kṛṣṇa says: "therefore he is saint." Only for that one qualification—he does not know except Kṛṣṇa.
So to such person, even some flaws are found in their character . . . just like we have imposed some rules that illicit sex relationship and intoxication, meat-eating, so many things. So . . . of course, intentionally one should not break these laws. But even sometimes we may find that there is some flaw in one's part . . . suppose if I see somebody smoking, but he is doing Kṛṣṇa consciousness very nicely. So we should not deride.
We shall give him concession to reform. It does not mean that because he has accidentally smoked, smoking, that does not mean he has become immediately disqualified. As Arjuna is showing, "Although they have become avaricious, still, they are my superiors. Still. Still, they are my superiors."
This is. This is called unflinching faith. In spite of seeing my respectful superior abominable, not willingly, but by accident, still, I should not withdraw my respect. That is the . . . hmm.
Tamāla Kṛṣṇa: "Nor do we know which is better, conquering them or being conquered by them. The sons of Dhṛtarāṣṭra, whom if we killed we should not care to live, are now standing before us on this battlefield." (BG 2.6)
Purport: "Arjuna became perplexed in this connection, not knowing whether he should execute the fighting with the risk of committing unnecessarily violence, although it is the duty of the kṣatriyas, or whether he should not and prefer instead to live by begging. Because if he did not conquer the enemy, begging would be the only means left for his living. There was no certainty of victory, because either side might emerge victorious."
Prabhupāda: These are his causes of perplexities, how he was thinking, that has been tried to be explained.
Yes, go on.
Tamāla Kṛṣṇa: "Even if there were victory awaiting them, because their cause was justified, still, if the sons of Dhṛtarāṣṭra should die in battle, it would be very difficult to live in their absence. Under the circumstances that would be another kind of defeat. All these considerations by Arjuna definitely proved that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses."
"His desire to live by begging although he was born in the royal household is another sign of detachment. He was fully in the quality of forbearance as all these qualities combined with his faith in the words of instruction of Śrī Kṛṣṇa, his spiritual master, give evidence."
"It is concluded that Arjuna was quite fit for liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes over and above his enormous attributes in his material relationships."
Prabhupāda: Go on.
Tamāla Kṛṣṇa: "Now I am confused about . . ."
Prabhupāda: Yes. What is there?
Tamāla Kṛṣṇa: "Now I am confused about duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You. Please instruct me." (BG 2.7)
Purport: "By nature's own way, the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and it behooves one therefore to approach a bona fide spiritual master who can give one the proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life, which happen without our desire.
They appear like a forest fire which takes place without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear without our wanting such confusion. Nobody wants fire, and yet it takes place and we are perplexed.
"The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution one must approach a spiritual master who is in disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not therefore remain in material . . ."
Prabhupāda: This is a translation of a Vedic version, ācāryavān puruṣo veda (Chāndogya Upaniṣad 6.14.2).
Ācāryavān, one who has ācārya as his guidance, he is supposed to know everything. Ācāryavān puruṣo veda. That is been given there.