Bambhārambhe laghu-kriyā. Aja-yuddhe, fighting between two goats. Now, they are very serious about fighting, and somebody comes, (claps) does like this (claps), and they go away. The fighting stops. You see? So bambhārambhe, the attempt is very great, but the effect is little. Aja-yuddhe muni-śrāddhe: "And a ceremony observed by some sages in the jungle . . ." What they have got?
They have got some leaves and flowers. That's all. What arrangement will be made? And prabhāte megha-ḍambare: "And in the morning, thundering sound of the cloud." And similarly, dam-pate kalahe, I mean to say, war between husband and wife. So these things are to be taken as insignificant.
So, of course, in India the quarrel between husband and wife, nobody cares. Nobody takes very seriously. The husband may complain, the wife may complain. Everyone says: "Yes, yes. That's all right. It will be all right." They never go to court for divorce. You see? (chuckles) But it is . . . there is no seriousness. And actually it is fact. I have seen, I have experienced.
That they divorce, but still, the husband is anxious for the wife, and the wife is anxious for the husband. The divorce is artificial. The husband and wife, the combination, that cannot be cut off. So one should tolerate these things. If there is some misunderstanding, they should not go to the court for divorce. They should tolerate. These are some of the rules for spiritual advancement.
So here it is said that, "Whether this attempt, just like serious attempt, but at the same time it is broken, whether it is like a broken cloud which has no meaning, no rain? That's all. Is it like that?" Apratiṣṭho mahā-bāho vimūḍho brahmaṇaḥ pathi (BG 6.38). Brāhmaṇaḥ pathi means advancement on spiritual success. "So if he is half-hazardly, half-hazardly, halfway he finishes, then what is the result?" Etan me saṁśayaṁ kṛṣṇa (BG 6.39): "I am doubtful about these things." Why?
Now, because if this yoga system . . . now, take for this yoga system which is prescribed. Now, if somebody thinks, "Oh, it was attempted . . . it was prescribed to Arjuna, and he rejected it because it is very difficult. Oh. Never . . . never try for any spiritual. Let us do." No. Arjuna is putting, therefore, this question so that in future people may not be discouraged. May not be discouraged. Therefore he is asking.
What is that? Etan me saṁśayaṁ kṛṣṇa: "It is some of the doubts in my mind, Kṛṣṇa." Chettum arhasy aśeṣataḥ: "You will kindly clear my doubts. What happens to this person who does not achieve the pure, I mean to say, highest perfection of success, but half finished or one-fourth finished? Then what happens to them?" Tu . . . tvad-anyaḥ saṁśayasyāsya chettā na hy upapadyate: "I don't think that anyone can eradicate my doubts except You."
Now, bhagavān uvāca. Now, Kṛṣṇa is replying Arjuna what happens to this half-finished, half-finished yogī. Yogī . . . always remember, yogī means either this dhyāna-yogī or jñāna-yogī or bhakti-yogī. Yogī. Yogī does not mean simply those who are meditator. Yogī means the meditator, they are also yogī, and those who are trying to understand the Absolute Truth by philosophical, by theosophical way, they are also yogī. And those who are actually yogī, they are in Kṛṣṇa consciousness. So yogī.
So śrī-bhagavān uvāca. Now, Bhagavān, the Personality of Godhead . . . we have several times described the definition of bhagavān. Bhagavān means one who has got complete control over six things. He is Bhagavān. He is God. What are those six things? Now, aiśvaryasya samagrasya: complete riches, and vīryasya samagrasya. Vīrya means strength. Complete riches, complete strength, complete knowledge, complete beauty, complete renunciation and complete fame.
We are after some fame. I want to be famous, you want to be famous, but we are famous in a circle—in a circle, in a country, in a society. But nobody is famous like Kṛṣṇa. You see? Nobody is famous like Kṛṣṇa. Kṛṣṇa approached, advented Himself on this earth five thousand years before, but just see how much famous He is still. Can you give any example in the history? So many Hitlers, so many Mussolinis, so many Gandhis born and went away. They were famous for several years only.
That's all. Nobody can be famous like Kṛṣṇa. All over the world He is famous, and what to speak of India. Complete fame. Similarly, complete strength, complete riches, complete beauty, complete knowledge . . . just see, Bhagavad-gītā. It was spoken by Kṛṣṇa. There is no parallel, and there is no competition of Bhagavad-gītā. It is such a knowledge. You see? Complete knowledge.
So one who possesses all these six things in complete, He is God. This is the definition of God. Complete strength, complete beauty, complete knowledge, complete riches and complete renunciation. At a moment renounced. Everything . . . suppose I have got ten dollars, and if you ask, "Oh, give me all these ten dollars," oh, I shall ten times think before renouncing these ten dollars. But Kṛṣṇa, He is the proprietor of all riches, but He can renounce anything.
So these are the definition of bhagavān. Here it is, the bhagavān word is used; therefore I give you a little definition of bhagavān. So bhagavān uvāca. Now, because He is complete in knowledge, therefore His instruction is valuable. Our knowledge is not complete. Now, we are taking knowledge from Bhagavad-gītā, from Bhagavān, but there is no history that Kṛṣṇa had this knowledge from any spiritual master. No. He had not to go, because He is complete. There was no need of Kṛṣṇa for going to any spiritual . . . Arjuna has come to Kṛṣṇa for knowledge, because He is complete always.
- kṛte yad dhyāyato viṣṇuṁ
- tretāyāṁ yajato makhaiḥ
- dvāpare paricaryāyāṁ
- kalau tad dhari-kīrtanāt
- (SB 12.3.52)
So now, Arjuna flatly says that, "My dear Kṛṣṇa, the process which You have described is very nice process. But so far I am concerned, I admit that it is not possible for me. It is not possible." Now, we have to think that, "What was not possible for Arjuna in such favorable condition, and five thousand years before, how it is possible for me, a teeny living entity, and disturbed by so many things at the present moment. My . . ." Kṛte yad dhyāyato viṣṇum.
They used to live for ten millions of years, and it is very difficult to live for fifty years or sixty years at the present moment. Utmost, a man lives up to eighty years. That's all. Then again, we are not such much advanced. We are always disturbed in our circumstances. There is disease; there is war; there is pestilence; there is famine—so many disturbances.