So Arjuna says that, "I do not like to kill my grandfather or my guru." Not only ordinary guru . . . Guru is never ordinary. Guru, that I have explained—never we should consider guru as ordinary human being. Guru means as king is the representative for giving protection to the people, similarly, a guru or brāhmin is also meant for giving protection to the people from spiritual side. The king, kṣatriya, is meant for giving protection to the people from material side. The vaiśya is to produce from the material side. Everything is systematically arranged.
So brāhmin means the intelligent class of men, kṣatriya means the administrative class of men, and vaiśya means the productive class of men, and the śūdra means ordinary worker. These divisions are everywhere. You cannot say that only the brāhmins and kṣatriyas and vaiśyas are in India. No. When it is a creation of Kṛṣṇa, or God, it must be everywhere—in every planet, in every country, every city.
Because anywhere you go, either in Europe or America, you will find some classes of men very intelligent class. They are interested in philosophy, science. Similarly, there is a class of men who are interested in politics. They are kṣatriyas, you can say. Similarly, there are persons who are interested in making money, vaiśyas. And there are ordinary class of men, they neither brāhmin nor kṣatriya nor . . . they cannot live independently.
Śūdra means he must find out a master. A master. Paricaryātmakaṁ karma śūdra-karma svabhāva-jam (BG 18.44). Śūdra's business is to find out a master. Just like a dog: a dog must find out a nice master. Otherwise it is a street dog; its condition is not very good. Similarly, a śūdra means he must have a nice paying master. Otherwise his life is at risk. So if you consider in that way, the śāstra says, kalau śūdra-sambhavaḥ.
In this Kali-yuga, everyone is a śūdra. You hardly find a real brāhmin or real kṣatriya or vaiśya. Because they are after service. In the śāstra it is said that a brāhmin, if he is in difficulty, he may take the profession of a kṣatriya or up to a vaiśya, but never take the business of a śūdra, like a dog. That is prohibited. And nowadays we are claiming to become brāhmin and going here and there with application, "If there is any vacancy, sir?"
So these things are topsy-turvied. Simply it has become a farce. Actually if we want to establish Vedic civilization, then we must follow strictly the principles of Vedas as it is described in the Bhagavad-gītā. And if it is practiced, then daiva-varṇāśrama-dharma. That is required.
Daiva-varṇāśrama-dharma. There must be the four division. Just like we have got four divisions in our body: the head division, the arm division, the belly division and the leg division. The leg division is the śūdra, the belly division is the vaiśya, and the arm division is the kṣatriya, and the head division is the brāhmin.
So these divisions are now lost. Actually, there is no kṣatriya, no brāhmin. Maybe there are some vaiśyas and śūdras. So suppose if your whole body there is only belly and leg, then what is the body? If you have no head and no arm, then how it is? What kind of body it is? So therefore, in the social order of the present day, there is no brāhmin, no kṣatriya. Only there are some few vaiśyas and śūdras. So therefore there is chaos all over the world.
So this Kṛṣṇa consciousness movement is meant for creating some real brāhmin. At least, there may be head. They are all mad after the influence of the material energy. So there is need of some brāhmin who can give advice to the people how to lead, how to become God conscious, how to become happy. There is great need of this movement. Simply so-called classless society will not help us. That is not Vedic civilization.
- hatvārtha-kāmāṁs tu gurūn ihaiva
- bhuñjīya bhogān rudhira-pradigdhān
- (BG 2.5)
So Arjuna is giving his nice argument that, "If I kill my such great-grandfather and such noble, my teacher, then after killing them, if I enjoy this world, it will be mixed with blood and fire. So I cannot fight. I can . . ." Arjuna clearly declined to fight. Then again he says:
- na caitad vidmaḥ kataran no garīyo
- yad vā jayema yadi vā no jayeyuḥ
- yān eva hatvā na jijīviṣāmas
- te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
- (BG 2.6)
He said that, "After killing my family men . . ." Dhṛtarāṣṭra, dhārtarāṣṭrāḥ, pāṇḍavāḥ . . . Dhṛtarāṣṭra and Pāṇḍu, they were two brothers, and their sons, cousin-brothers. So generally, people want to increase his material opulence to show to his friends and relatives. When one person constructs a very new, very nice house, he invites his relatives and his friends to show them that, "Now I have become so opulent."
So Arjuna is thinking in that term that, "Suppose I conquer over and I get the kingdom. But if my relatives and brothers are dead, whom shall I show?" This is another kind of vairāgya: how this material relationship makes one foolish, Arjuna is playing the part of a foolish man, and Kṛṣṇa will chastise him. We shall see later on.
Thank you very much. Hare Kṛṣṇa.