Ordinary man (BG)

Expressions researched:
"ordinary man" |"ordinary men"

BG Preface and Introduction

BG Introduction:

An ignorant person may see that a devotee is acting or working like an ordinary man, but such a person with a poor fund of knowledge does not know that the activities of the devotee or of the Lord are not contaminated by impure consciousness or matter.

BG Chapters 1 - 6

BG 1.36, Purport:

According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another's land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness.

When one accepts Kṛṣṇa as an ordinary man, the Gītā loses all importance.

BG 2.12, Purport:

Kṛṣṇa affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gītā has no value as authoritative scripture. A common man with all the four defects of human frailty is unable to teach that which is worth hearing. The Gītā is above such literature. No mundane book compares with the Bhagavad-gītā. When one accepts Kṛṣṇa as an ordinary man, the Gītā loses all importance.

All yajñas are meant for gradual promotion to the transcendental position. For ordinary men, at least five yajñas, known as pañca-mahā-yajña, are necessary.

BG 3.12, Purport:

In the Vedas, there are different kinds of yajñas prescribed for different kinds of demigods, but all are ultimately offered to the Supreme Personality of Godhead. For one who cannot understand what the Personality of Godhead is, sacrifice to the demigods is recommended. According to the different material qualities of the persons concerned, different types of yajñas are recommended in the Vedas. Worship of different demigods is also on the same basis—namely, according to different qualities. For example, the meat-eaters are recommended to worship the goddess Kālī, the ghastly form of material nature, and before the goddess the sacrifice of animals is recommended. But for those who are in the mode of goodness, the transcendental worship of Viṣṇu is recommended. But ultimately all yajñas are meant for gradual promotion to the transcendental position. For ordinary men, at least five yajñas, known as pañca-mahā-yajña, are necessary.

An ordinary man with firm faith in the eternal injunctions of the Lord, even though unable to execute such orders, becomes liberated from the bondage of the law of karma.

BG 3.31, Purport:

There are many philosophers who write comments on the Bhagavad-gītā but have no faith in Kṛṣṇa. They will never be liberated from the bondage of fruitive action. But an ordinary man with firm faith in the eternal injunctions of the Lord, even though unable to execute such orders, becomes liberated from the bondage of the law of karma. In the beginning of Kṛṣṇa consciousness, one may not fully discharge the injunctions of the Lord, but because one is not resentful of this principle and works sincerely without consideration of defeat and hopelessness, he will surely be promoted to the stage of pure Kṛṣṇa consciousness.

How Kṛṣṇa remained the same Supreme Personality of Godhead, the eternal original person, is very difficult for an ordinary man to understand.

BG 4.4, Purport:

As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, Kṛṣṇa also appeared as the son of Devakī on this earth. How Kṛṣṇa remained the same Supreme Personality of Godhead, the eternal original person, is very difficult for an ordinary man to understand. Therefore, to clarify this point, Arjuna put this question before Kṛṣṇa so that He Himself could speak authoritatively.

The atheists, who consider Kṛṣṇa an ordinary man, may come to know that Kṛṣṇa is superhuman, that He is sac-cid-ānanda-vigraha—the eternal form of bliss and knowledge—that He is transcendental, and that He is above the domination of the modes of material nature and above the influence of time and space.

BG 4.4, Purport:

It is necessary that everyone, for his own interest, know the science of Kṛṣṇa. Therefore, when Kṛṣṇa Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by Kṛṣṇa Himself may appear to be strange because the demons always study Kṛṣṇa from their own standpoint, but those who are devotees heartily welcome the statements of Kṛṣṇa when they are spoken by Kṛṣṇa Himself. The devotees will always worship such authoritative statements of Kṛṣṇa because they are always eager to know more and more about Him. The atheists, who consider Kṛṣṇa an ordinary man, may in this way come to know that Kṛṣṇa is superhuman, that He is sac-cid-ānanda-vigraha (Bs. 5.1)—the eternal form of bliss and knowledge—that He is transcendental, and that He is above the domination of the modes of material nature and above the influence of time and space.

It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this Age of Kali.

BG 6.33, Purport:

The system of mysticism described by Lord Kṛṣṇa to Arjuna beginning with the words śucau deśe and ending with yogī paramaḥ is here being rejected by Arjuna out of a feeling of inability. It is not possible for an ordinary man to leave home and go to a secluded place in the mountains or jungles to practice yoga in this Age of Kali. The present age is characterized by a bitter struggle for a life of short duration. People are not serious about self-realization even by simple, practical means, and what to speak of this difficult yoga system, which regulates the mode of living, the manner of sitting, selection of place, and detachment of the mind from material engagements.

BG Chapters 7 - 12

How is it that educated philosophers, scientists, businessmen, administrators and all the leaders of ordinary men do not surrender to the lotus feet of Śrī Kṛṣṇa.

BG 7.15, Purport:

It is said in Bhagavad-gītā that simply by surrendering oneself unto the lotus feet of the Supreme Personality Kṛṣṇa one can surmount the stringent laws of material nature. At this point a question arises: How is it that educated philosophers, scientists, businessmen, administrators and all the leaders of ordinary men do not surrender to the lotus feet of Śrī Kṛṣṇa, the all-powerful Personality of Godhead? Mukti, or liberation from the laws of material nature, is sought by the leaders of mankind in different ways and with great plans and perseverance for a great many years and births. But if that liberation is possible by simply surrendering unto the lotus feet of the Supreme Personality of Godhead, then why don't these intelligent and hard-working leaders adopt this simple method?

Devotional activities are never to be considered material, although sometimes it appears that devotees are engaged just like ordinary men. One who can see and is familiar with devotional service will know that they are not material activities.

BG 9.2, Purport:

For those who are engaged in the devotional service of the Supreme Personality of Godhead, all sinful reactions, whether fructified, in the stock, or in the form of a seed, gradually vanish. Therefore the purifying potency of devotional service is very strong, and it is called pavitram uttamam, the purest. Uttama means transcendental. Tamas means this material world or darkness, and uttama means that which is transcendental to material activities. Devotional activities are never to be considered material, although sometimes it appears that devotees are engaged just like ordinary men. One who can see and is familiar with devotional service will know that they are not material activities. They are all spiritual and devotional, uncontaminated by the material modes of nature

In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-ānanda-vigraha—eternal bliss and knowledge absolute.

BG 9.11, Purport:

Although He is not a common man, the foolish deride Him and consider Him to be a man. His body is called here mānuṣīm because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kurukṣetra. In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-ānanda-vigraha (Bs. 5.1)—eternal bliss and knowledge absolute. This is confirmed in the Vedic language also. Sac-cid-ānanda-rūpāya kṛṣṇāya: "I offer my obeisances unto the Supreme Personality of Godhead, Kṛṣṇa, who is the eternal blissful form of knowledge." (Gopāla-tāpanī Upaniṣad 1.1)

There are many so-called scholars and commentators of Bhagavad-gītā who deride Kṛṣṇa as an ordinary man.

BG 9.11, Purport:

Despite the transcendental qualities of Lord Kṛṣṇa's body, its full bliss and knowledge, there are many so-called scholars and commentators of Bhagavad-gītā who deride Kṛṣṇa as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of Śrī Kṛṣṇa is due to a poor fund of knowledge. Therefore he is called mūḍha. for only foolish persons consider Kṛṣṇa to be an ordinary human being. The foolish consider Kṛṣṇa an ordinary human being because they do not know the confidential activities of the Supreme Lord and His different energies. They do not know that Kṛṣṇa's body is a symbol of complete knowledge and bliss, that He is the proprietor of everything that be and that He can award liberation to anyone.

Foolish persons cannot conceive that the Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form.

BG 9.11, Purport:

If a soul surrendered to Kṛṣṇa can get out of the influence of material energy, then how can the Supreme Lord, who conducts the creation, maintenance and annihilation of the whole cosmic nature, have a material body like us? So this conception of Kṛṣṇa is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute.

He is not an ordinary man, although He appeared on this earth as an ordinary human.

BG 9.11, Purport:

There are many controversies between the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult Bhagavad-gītā and Śrīmad-Bhāgavatam, the authoritative texts for understanding the science of Kṛṣṇa, then we can understand that Kṛṣṇa is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Śrīmad-Bhāgavatam, First Canto, First Chapter, when the sages headed by Śaunaka inquired about the activities of Kṛṣṇa, they said:

kṛtavān kila karmāṇi

saha rāmeṇa keśavaḥ

ati-martyāni bhagavān

gūḍhaḥ kapaṭa-māṇuṣaḥ

"Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts."

Some of those who deride Kṛṣṇa and who are infected with the Māyāvādī philosophy quote the following verse from the Śrīmad-Bhāgavatam to prove that Kṛṣṇa is just an ordinary man. Ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā: "The Supreme is present in every living entity."

BG 9.11, Purport:

Some of those who deride Kṛṣṇa and who are infected with the Māyāvādī philosophy quote the following verse from the Śrīmad-Bhāgavatam (3.29.21) to prove that Kṛṣṇa is just an ordinary man. Ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā: "The Supreme is present in every living entity." We should better take note of this particular verse from the Vaiṣṇava ācāryas like Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura instead of following the interpretation of unauthorized persons who deride Kṛṣṇa. Jīva Gosvāmī, commenting on this verse, says that Kṛṣṇa, in His plenary expansion as Paramātmā, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arcā-mūrti, the form of the Supreme Lord in the temple, and does not respect other living entities is uselessly worshiping the form of the Lord in the temple.

It is a great offense to consider Kṛṣṇa, the Supreme Personality of Godhead, to be an ordinary man.

BG 9.12, Purport:

It is a great offense, therefore, to consider Kṛṣṇa, the Supreme Personality of Godhead, to be an ordinary man. Those who do so are certainly deluded because they cannot understand the eternal form of Kṛṣṇa.

The mahātmā cannot be manufactured by rubber-stamping an ordinary man.

BG 9.14, Purport:

The mahātmā cannot be manufactured by rubber-stamping an ordinary man. His symptoms are described here: a mahātmā is always engaged in chanting the glories of the Supreme Lord Kṛṣṇa, the Personality of Godhead. He has no other business. He is always engaged in the glorification of the Lord. In other words, he is not an impersonalist. When the question of glorification is there, one has to glorify the Supreme Lord, praising His holy name, His eternal form, His transcendental qualities and His uncommon pastimes. One has to glorify all these things; therefore a mahātmā is attached to the Supreme Personality of Godhead.

Those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization.

BG 10.3, Purport:

As stated in the Seventh Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization. But out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa's supreme position, can one be free completely from all sinful reactions.

Only a fool would consider Kṛṣṇa to be an ordinary man.

BG 10.8, Purport:

Lord Kṛṣṇa is the source of all generations, and He is called the most efficient cause of everything. He says, "Because everything is born of Me, I am the original source of all. Everything is under Me; no one is above Me." There is no supreme controller other than Kṛṣṇa. One who understands Kṛṣṇa in such a way from a bona fide spiritual master, with references from Vedic literature, engages all his energy in Kṛṣṇa consciousness and becomes a truly learned man. In comparison to him, all others, who do not know Kṛṣṇa properly, are but fools. Only a fool would consider Kṛṣṇa to be an ordinary man. A Kṛṣṇa conscious person should not be bewildered by fools; he should avoid all unauthorized commentaries and interpretations on Bhagavad-gītā and proceed in Kṛṣṇa consciousness with determination and firmness.

This universal form is not possible to be seen by any ordinary man. Kṛṣṇa must give one the power to see it.

BG 11.5, Purport:

Arjuna wanted to see Kṛṣṇa in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Kṛṣṇa is manifested and nonmanifested. It is not eternally situated in the spiritual sky like Kṛṣṇa's other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Kṛṣṇa in this way, Kṛṣṇa reveals this form. This universal form is not possible to be seen by any ordinary man. Kṛṣṇa must give one the power to see it.

Here is the Supreme Person, who is considered the impersonal Brahman by great sages, the Supreme Personality of Godhead by devotees, and a product of material nature by ordinary men.

BG 11.8, Purport:

In the Śrīmad-Bhāgavatam it is stated that the boys who play with Kṛṣṇa are all highly pious souls and after many, many births they are able to play with Kṛṣṇa. Such boys do not know that Kṛṣṇa is the Supreme Personality of Godhead. They take Him as a personal friend. Therefore Śukadeva Gosvāmī recites this verse:

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

"Here is the Supreme Person, who is considered the impersonal Brahman by great sages, the Supreme Personality of Godhead by devotees, and a product of material nature by ordinary men. Now these boys, who have performed many, many pious activities in their past lives, are playing with that Supreme Personality of Godhead." (Śrīmad-Bhāgavatam 10.12.11)

The Supreme Lord, Kṛṣṇa, has senses and a body like the ordinary man, but for Him there is no difference between His senses, His body, His mind and Himself.

BG 11.43, Purport:

The Supreme Lord, Kṛṣṇa, has senses and a body like the ordinary man, but for Him there is no difference between His senses, His body, His mind and Himself. Foolish persons who do not perfectly know Him say that Kṛṣṇa is different from His soul, mind, heart and everything else. Kṛṣṇa is absolute; therefore His activities and potencies are supreme.

For one using a material process, Kṛṣṇa is considered to be a great historical personality and very learned philosopher, but He is an ordinary man.

BG 11.52, Purport:

Kṛṣṇa's body, as confirmed by Brahma-saṁhitā and confirmed by Kṛṣṇa Himself in Bhagavad-gītā, is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Kṛṣṇa by reading Bhagavad-gītā or similar Vedic scriptures, Kṛṣṇa is a problem. For one using a material process, Kṛṣṇa is considered to be a great historical personality and very learned philosopher, but He is an ordinary man, and even though He was so powerful He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord.

Arjuna, who was a constant companion of Kṛṣṇa's, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form.

BG 11.54, Purport:

The universal form is not attractive for pure devotees, who are in love with the Lord in different transcendental relationships. The Supreme Godhead exchanges transcendental love in His original form of Kṛṣṇa. Therefore to Arjuna, who was so intimately related with Kṛṣṇa in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who was a constant companion of Kṛṣṇa's, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form. This form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Kṛṣṇa is the most dear.