When you have got a strong sense of love for the Supreme Lord, then it is possible that we can go on discharging our duty, at the same time remember the Lord. So we have to develop that sense. Just like Arjuna was always thinking of Lord. He, out of twenty-four hours, not for a second he could forget Kṛṣṇa. Constant companion of Kṛṣṇa. At the same time, a warrior. Lord Kṛṣṇa did not advise Arjuna to give up his fighting, go to the forest, go to the Himalaya and meditate. When yoga system was advised to Arjuna, Arjuna declined, that "This system is not possible for me." Then the Lord said, yoginām api sarveṣāṁ mad-gatenāntarātmanā (BG 6.47). Mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So one who thinks of the Supreme Lord always, he's the greatest yogī, he is the supermost jñānī, and he is also the greatest devotee at the same time.
Warriors (Lectures and Conversations)
Lectures
Bhagavad-gita As It Is Lectures
So these, I mean to say, warriors' name mentioning, we should not neglect. Kṛṣṇa wanted to gather all the demoniac power in that Battlefield of Kurukṣetra and kill them. That was His plan. So there is a plan of Kṛṣṇa. Nirbandhaḥ kṛṣṇa-sambandhe. We should not be attached to things as there, but we should try to understand that there is relationship with Kṛṣṇa. And as soon as there is relationship with Kṛṣṇa, we shall properly utilize it. That is Kṛṣṇa consciousness.
Practically in the Battle of Kurukṣetra great personalities, warriors, from all parts of the world they came and joined. Some of them joined with this party and others joined with the other party. So far we have studied... just like Śaibya, he belonged to Śibya. So all these personalities, we did not get their full description, it would enhance the pages. But these big personalities, we have got their information. There is a book, The Personalities of Mahābhārata. Bhagavad-gītā is part of Mahābhārata. Mahābhārata means greater India.
So dṛṣṭvā imaṁ svajanam. Arjuna is a great warrior, fighter, and for a kṣatriya to kill one is not very difficult task. The kṣatriyas are trained up. Hunting. Hunting is allowed for the kṣatriyas. Just like medical practitioners, they are trained up how to practice surgical operation on dead body. It is not possible to, of course, for a gentleman, to push knife in someone's body. It is naturally very difficult thing. Rogues and thieves, they can stab. So as the doctors, medical men, surgeons are trained up to operate their knife on the dead body to see where are the nerves, similarly, kṣatriyas are also allowed for being trained how to kill.
So Arjuna was not a coward. He was a competent warrior. But still, dehātma-buddhi, the bodily concept of life is so strong... That Arjuna admits, dṛṣṭvā tu svajanaṁ kṛṣṇa: (BG 1.28) "My dear Kṛṣṇa, I have to kill my own men." What is that "own men"? "Own men" means this bodily relationship. Why others are not own men? Everyone is own men. Because everyone is Kṛṣṇa's son. So when one becomes Kṛṣṇa conscious, he can see everyone own men. And when he is not Kṛṣṇa conscious, he simply sees own men where there is bodily relationship. This is the defect.
So Arjuna is a great warrior. He could fight all the soldiers, all the fighting men, yuyutsu. The other party, they were also, they were assembled, yuyutsu, with fighting spirit. Other men, even they are not fighting spirit, we can kill very easily. But own men, although they are fighting spirit, still he hesitates. Because own men. So this "own-menship," in relationship with the body, is the barrier for spiritual understanding. So long this conception of life will exist, that "I am this body, and anyone who is related with this body, they are my own men, kinsmen, relatives..." This conception of life is the greatest barrier for advancing in spiritual consciousness.
Anārya-juṣṭam. "This kind of thinking is not for āryas, Āryans. It is for the non-Āryans." He did not... And the whole Bhagavad-gītā was spoken to Arjuna to make him ārya. And at the end, Kṛṣṇa inquired from Arjuna that "What is your decision?" Yathecchasi tathā kuru (BG 18.63) But Arjuna replied, kariṣye tad-vacanam. Kariṣye vacanaṁ tava. (BG 18.73) "Now I shall fight." And Kṛṣṇa gave him certificate: bhakto 'si priyo 'si me (BG 4.3). "You are very dear friend, and My great devotee." Now, fighting is not very good business, killing. But sometimes, by killing, one can become a great devotee of Kṛṣṇa. He was a warrior, fighter. His business was to fight, but he fought for Kṛṣṇa. Then he became a devotee. That is sva-karmaṇā tam abhyarcya (BG 18.46).
Even Kṛṣṇa has advised that "If you, even if you think that I am working as a vaiśya, it is not very good, because sometimes I have to speak lie for business's sake. And brāhmaṇa's business is very nice. No." Kṛṣṇa has advised: sa-doṣam api na tyajet: (BG 18.48) "Even in your profession there are so many faults, you should not give it up. You should go on." But the result must be given to Kṛṣṇa. That is the secret. You may work as a brāhmaṇa, as a kṣatriya, as a businessman, as an engineer, as a doctor, as a warrior, whatever you may be. It is, it is never condemned. No work is condemned. Every work is dignified provided it is meant for Kṛṣṇa. That is Kṛṣṇa consciousness.
This Bhīṣmadeva, he materially considered his position. He knew everything from the beginning, that the Pāṇḍavas, they were parentless, fatherless children, and he raised them from the very beginning. Not only that, he was so much affectionate to the Pāṇḍavas that he was thinking, when they were sent to forest, banished, at that time Bhīṣmadeva was crying, that "These five boys, they are so pure, so honest, and not only pure and honest, so powerful warriors, Arjuna and Bhīma. And this Draupadī is practically directly the goddess of fortune. And they have got their friend, the Supreme Personality of Godhead, Kṛṣṇa. And they are suffering?" He cried. He was such affectionate.
Arjuna, he was declining to fight, declining to fight, that "How can I fight with my grandfather?" You see? "He is respectable. He has brought me up since my father's death. And here is my teacher, Droṇācārya. He has taught me this military art. Whatever I am warrior, my expertness is due to him. And do you think, Kṛṣṇa, I shall kill them? No, I can fight with them. I can kill them, but it is not my duty." So Arjuna, and, says like that. But Kṛṣṇa says, "No. You must be dutiful. Never mind who is that, your grandfather or your teacher. No. When there is fight... You are a kṣatriya. A kṣatriya should not be..., has no other consideration in the fight. He must fight."
The scorching heat, you cannot get out on the street. But still, one has to go to office, one has to go to work. There are some cases of heat stroke. Still, nobody can stop his duty. "Similarly, even if you think that by discharging your duty as a warrior, as a kṣatriya, your grandfather will be killed or... Of course, there is no cause of lamentation. He'll get another new body. But even if you think, if your bodily concept is so strong, if you are sorry, so you have to, I mean to say, tolerate. Just one has to tolerate extreme heat and extreme cold." There is no cause of crying, "Oh, there is extreme heat, extreme heat." What you'll do? That is nature's law. Extreme heat—everyone is cooking. Nobody says, "Oh, today is extreme heat. I cannot cook." No. Everybody is cooking, although there is suffering.
Devotee: 33: "If however you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter (BG 2.33)."
Prabhupāda: And on the other hand, if you don't fight, then... You are known as a great warrior, a great soldier. If you go away, people will say against your reputation: "Oh, Arjuna has become a coward. He has fled away from the fight." So it is better to die than to have bad reputation. That is another argument. Yes.
Arjuna was reputed as a great warrior. So he should remain a great warrior. A warrior's business is not to stop fighting on the plea of becoming kind. If you have gone to the warfield and if you practice nonviolence there, this is useless. Why should you go? There is a Bengali proverb that naste bose guṇṭhanam(?), that... In India, the girls, they cover their head. That is the system of married girl's shyness. So it is said that one girl is on the stage for dancing. Now while she is to dance, she's covering the head. What is the use of covering the head? You have come to dance, you dance. Similarly, in the warfield, you have gone there to fight. Where is the question of becoming nonviolent? So things should be done according to the time and atmosphere. In the warfield, there is no question of nonviolence. The war is arranged for committing violence.
Just like Arjuna. He sacrificed his whole family for Kṛṣṇa. In the beginning he hesitated, "How can I kill my family members, this fight?" And when he became Kṛṣṇa conscious, "Never mind, I shall kill all of them." This is called sacrifice. This is Kṛṣṇa conscious. He sacrificed all sentiments, all connection, everything for Kṛṣṇa. That is called sannyāsa, real sannyāsa. Although he was a warrior, a fighter, a householder having more than dozen wives, but he was sannyāsa. Because he sacrificed everything for Kṛṣṇa. That is wanted. That is Kṛṣṇa conscious.
But the difficulty is tāny ahaṁ veda. I know all those things, when I appeared last, what did I do, and when I shall again appear. These things known to Me. Tāny ahaṁ veda sarvāṇi. Sarvāṇi, past, present, and future, I know everything. Na tvaṁ vettha parantapa. Although you are a great warrior, parantapa..." Parantapa means one who can get, one who can give trouble to the enemies. Paraṁ tapati. "So although you are a very great warrior, a great personality, but you cannot know this. You cannot know this. That is the difference between you and Me."
This is not story. This is fact. To clarify this matter, Arjuna inquired from Kṛṣṇa, "How can I believe it?" And the answer is next verse, that "We, you, you and Me, both of them took many many times our birth, but you have forgotten because you are a living being and I am the Supreme Personality of Godhead, I have not forgotten. This is the difference between you and Me."
- bahūni me vyatītāni
- janmāni tava cārjuna
- tāny ahaṁ veda sarvāṇi
- na tvaṁ vettha parantapa
"Although you are a very great warrior, you can conquer over your enemies, but you can become.... You cannot become equal to Me." That is the difference between a living entity and Kṛṣṇa.
Just like Arjuna was thinking in the beginning that "Fighting and killing is not good, especially fighting with the family members and killing them. No, no, I cannot do that." Bad work. He was thinking it was bad. But same thing he did. When he understood Bhagavad-gītā, he did not do anything else, because he was a fighter, he was a warrior. In the beginning he was refusing because he was trying to satisfy his senses. "Oh, it is very good. I think it is... I think..." What you are? You are always misguided if you think like that. But the same Arjuna, when understood Bhagavad-gītā... Kṛṣṇa inquired from him, "Now what is your decision?" Now, kariṣye vacanaṁ tava (BG 18.73). "Yes, now I have decided." So what is that vacanaṁ tava? Kṛṣṇa asked him to fight. So same fighting, how he became good now? Because Kṛṣṇa wanted it. A good work.
So for ordinary men who are engaged in these worldly activities for earning livelihood, family life, children, wife, so many problems, it is not practical. That is the point here. It is practical for one who has already renounced everything completely. In a secluded sacred place, just like in the hill or in the cave of the hill, alone, no public disturbance. So where is the opportunity for ordinary man, for us, especially in this age? Therefore this yoga system is not practical. It is admitted by Arjuna, who was a great warrior. And he was so advanced, he belonged to the royal family and very expert in so many things. He said that it is impractical. Just try to understand. And what we are in comparison to Arjuna? If we try this system, it is not possible. Failure is sure.
Now, you can just imagine Arjuna, five thousand years before, and he was understanding Bhagavad-gītā from Kṛṣṇa his friend. Just imagine what is his qualification. He is direct friend of Kṛṣṇa, and he is a great warrior. He has got administrative capacity, and at the same time his knowledge... Comparing his knowledge, this Bhagavad-gītā he understood within one hour. This Bhagavad-gītā, which is not understood in one life at the present moment, he understood this Bhagavad-gītā in one hour. So how much intelligent he was. And he belong to the royal family.
When Kṛṣṇa was talking with Arjuna as friend, He did not talk very seriously. He was simply saying, "My dear Arjuna, it is not good for you that you shall not fight. You are a kṣatriya, you belong to the warrior class, so if you don't fight, it will not be very good." In this way, on the basis of friendship. But Arjuna also understood that "Kṛṣṇa is not very seriously talking with me, because we are friends." So he surrendered himself. He said that "My dear Kṛṣṇa, I can understand that the problem which has arisen in this battlefield, it is very difficult problem. I have come here to fight, but I have been disturbed with sentiments. So how I can kill my brothers, my teacher, my grandfather, my grandsons, and so on, so on? So, but I know also that these problems, this problematic situation which has arisen, it can be solved by You only." But Arjuna knew it that "Kṛṣṇa is not my ordinary friend. He is the Supreme Personality of Godhead." Therefore he at once surrendered.
There are so many rules and regulations which is not possible at the present moment. What to speak of at the present moment, even five thousand years ago, when circumstances of the world was different... And a personality like Arjuna, who was talking with Kṛṣṇa face to face... Just imagine what is his position. Arjuna belonged to the royal family. He was a great warrior and intimate friend of Kṛṣṇa and constantly living with Him. He, after hearing this process of yoga, aṣṭāṅga-yoga, he said, "My dear Kṛṣṇa, it is not possible for me." He flatly said, admitted that "For me, these rules and regulation and practice and controlling the mind is not possible." He flatly denied.
Just like Arjuna. Arjuna was a warrior, fighter. So when he proposed that "I shall not fight. They are my brothers, my grandfathers, my nephews," that was his proposal. Kṛṣṇa said, "Wherefrom you got this nonsense idea? You are in the warfield and are denying to fight." That means by his nice proposal that "I shall not fight," Kṛṣṇa was not pleased. But after understanding Bhagavad-gītā, when he saw that "Kṛṣṇa wants this fight," "Yes. Kariṣye vacanaṁ tava (BG 18.73)." That is perfection. So he remained a warrior and still he became perfect. So everyone can remain in his own occupation, varṇāśrama-vibhāgaśaḥ, but one has to see that whether Kṛṣṇa is satisfied. Then whatever he is doing, that is perfect. That is Kṛṣṇa conscious.
Srimad-Bhagavatam Lectures
Just like Arjuna. Arjuna was a warrior, and he utilized his energy for fighting the demons. Because He came to kill the demons. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). So Kṛṣṇa wants to utilize your energy for His satisfaction. That is devotion. Everyone has got his energy, and he can spare it for Kṛṣṇa's service. That is real devotion.
Unless Kṛṣṇa gives you protection, your invention has no use. So Kuntī knows it. Although Kuntī happens to be the mother of big, big warriors—Arjuna, Bhīma—still she thinks that "They are not sufficient to give us protection. My sons are so big, big warriors, but that is not protection. Except Yourself..." Therefore she says, yeṣāṁ na ca anyat: "It is not that anyone can give us protection except Your lotus feet."
Kṛṣṇa is the friend of the Pāṇḍavas. Kṛṣṇa is the friend of Arjuna specifically. Therefore Arjuna is so great warrior. He has got gigantic vigor. So Kṛṣṇa, Kuntī is... Kuntī knows that "What is the value of my sons, Pāṇḍava. They are saying, 'Oh, Pāṇḍavas are so big warriors and heroes.' " Similarly yadubhiḥ. Yadubhiḥ. Kṛṣṇa took birth in the Yadu dynasty. That is already explained. So Kṛṣṇa has made famous the Yadu dynasty because He took His birth in that family.
Here is practical example, Arjuna is giving, that "I have got the same arrow, I have got the same bow. I have got the same chariot, my same horses, but everything is... I am the same Arjuna who was being honored by so many kings, 'Oh, Arjuna is such a great warrior!' Now nobody cares for me." This is example. Here is said, so 'haṁ rathī nṛpatayo yata ānamanti: "I am the same Arjuna, great fighter. People were offering their obeisances to me, 'O Arjuna, you are great friend of Kṛṣṇa. You are great warrior.' Now nobody cares." How it has vanquished? The example is here, "Just like to pour butter in the ashes." This example is... Because in sacrifice the butter is poured into the fire. If it is poured into the fire, then the butter increases the strength of the fire.
Everything is there. That's how Arjuna is feeling, that "I am the same Arjuna. I am the same Arjuna who fought in the Battlefield of Kurukṣetra. I was known as so great a warrior, and my bow is the same bow and my arrow is the same arrow. But now it is useless. I could not defend myself because disconnected with Kṛṣṇa. Kṛṣṇa is no longer." Therefore he began to remember the words of Kṛṣṇa which was taught to him in the Battle of Kurukṣetra.
When Mahārāja Parīkṣit was born, he was the only child in the whole Kuru family. All others were killed in the battle. No. He was also posthumous child. He was within the womb of his mother. His mother was simply pregnant. His father, sixteen years old only, Abhimanyu, Arjuna's son, he went to fight in the battle. He was so great warrior. So seven big men required to kill him: Bhīṣma, Droṇa, Karṇa, Duryodhana, like that, all combined together. So there is no mercy. This Abhimanyu was grandson, great-grandson of all the heroes who encircled him to kill.
So Arjuna, Bhīma and others, they took different types of services in the house, palace, of Mahārāja Virāṭa. So he was appointed as a dancing master, teacher, to the daughter Uttarā. Just see. Arjuna was a great warrior, and he was expert dancing master also. So when it was disclosed that "These servants, they are the Pāṇḍavas. They remained here as ordinary servant," so Mahārāja Virāṭa was very much pleased, that "Such exalted persons are living in my house incognito." So he offered Uttarā to Arjuna, that "You marry my daughter. You have taught her dancing." So Arjuna said, "How can I marry her? I am teacher, and she is my disciple. She is my daughter.
Parīkṣit Mahārāja was within the womb of Uttarā, so he was saved. All others died. Pāṇḍaveyaḥ, coming in the dynasty of the Pāṇḍavas. Therefore bhāgavataḥ. Mahā-rathaḥ. At the same time, he could fight thousands of warriors, mahā-ratha. A kṣatriya who alone can fight with another thousand kṣatriyas, he's called mahā-ratha. So it does not mean to become bhāgavata means, to become devotee, one has to stop all other activities. No. Here it is called, mahā-ratha. Mahā-ratha means a great commander. So a great commander can also become bhāgavata, a great merchant can also become bhāgavata, and a great brāhmaṇa, learned scholar, he can also become bhāgavata. There is no restriction. Not that simply one who is Vedantist, who is a very learned scholar, he can become bhāgavata. No.
Five thousand years ago a personality like Arjuna, who was so qualified that he could talk with Kṛṣṇa as ordinary friend... How much exalted he was, just we can imagine. And born in the royal family, very exalted position, great warrior. He said that "Kṛṣṇa, I cannot execute this yoga system. It is not possible." Cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham, tasyāhaṁ nigrahaṁ manye (BG 6.34). "My mind is so disturbed that to control the mind is exactly like that, to control the wind." Suppose there is very heavy wind, and if one tries to stop it by spreading his hand, is it possible? It is not possible.
Just like Arjuna. Arjuna is a householder, and he is a kṣatriya, royal family, and he was a warrior. He knew how to fight. But his friendship with Kṛṣṇa was very, very intense. Kṛta-sauhṛdārthā. Therefore Kṛṣṇa instructed Arjuna that "Arjuna, I am instructing this mystery of Bhagavad-gītā unto you." Arjuna might have said that "Why you are giving me instruction? I am neither sannyāsī, nor a very learned scholar in Vedānta or... I am gṛhastha, householder, a politician, in royal family. So why You have selected me?" Bhakto 'si: "Because you are My devotee." So this is wanted.
So this Kṛṣṇa consciousness movement is teaching how to become desirous to serve Kṛṣṇa. This teaching, perfection of instruction, we find in the Bhagavad-gītā when Arjuna says kariṣye vacanaṁ tava (BG 18.73): "I shall execute what You order me." Te vacanaṁ tava: "I shall execute any order which You order me." Arjuna was a warrior, soldier. When he was... Before his hearing Bhagavad-gītā he was a soldier, and after hearing Bhagavad-gītā he remained a soldier. But in the beginning of the fight he was not willing to fight with his brothers. Although Kṛṣṇa was speaking to him that "You fight," he was declining. This is the stage of abhakta, or nondevotee.
Yamarāja is also the son of Manu; therefore his assistants are called vaivasvata-puraḥ. Ke yūyaṁ pratiṣeddhāro dharma-rājasya śāsanam: "Who are you? You have appeared before us as opposing party," pratiyuddhāraḥ. Warriors, they have got opposite party to fight. So they expected there will be fight because they are determined to take away Ajāmila to the Yama-mandira, whereas the Viṣṇudūtas, they forbade, "Oh, you cannot take them. You cannot take him. Stop."
So Arjuna said, cañcalaṁ hi manaḥ kṛṣṇa pramāthi, balavat. And not only balavat, "is very strong," and dṛḍham, "and very strong and determined" Tasyāhaṁ nigrahaṁ manye: "If you ask me to control my mind, it is very difficult for me." Tasyāhaṁ nigrahaṁ manye vāyor api suduṣkaram: "If there is some wind, strong wind, and if one thinks that 'I shall control this wind, stop this strong blowing of wind,' as it is impossible, similarly, the movement of my mind is so strong that I cannot promise that I can control this mind." And after the statement of Arjuna, Kṛṣṇa said... Kṛṣṇa saw that His friend was becoming disappointed. Because he cannot prosecute the yoga system, so he's becoming disappointed. But He knew that Arjuna was always thinking of Kṛṣṇa. That was certain. Although his mind was very agitated because he was politician, he was warrior, still, his mind was fixed up in Kṛṣṇa. That He knew. Therefore He said that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47).
Arjuna, he was insulted by his brothers, his wife was insulted, his kingdom was usurped, taken away, that..., forced to go to the forest for twelve years. So many troubles they had to undergo due to the political intrigues by the cousin-brothers. Still, while he was in front of fighting, he thought, "What is the use of fighting and killing my cousin-brothers? Better let them enjoy. I retire. Kṛṣṇa, I cannot fight," he said. Why? Because he was a devotee. He was prepared to forego his claim. It is not that he was a coward. He was a great warrior, fighter. He could fight immediately. But because he was devotee, he was avoiding, trying to avoid fight, "No." This is godly quality. So in order to induce him to fight, Kṛṣṇa had to speak to him the whole Bhagavad-gītā.
Arjuna was ordinary householder. He was, of course, belonging to the royal family. He was a great warrior, that's all, but he did not belong to the brāhmaṇa family or any learned scholar. He was a military man. Then why Kṛṣṇa to discuss the mystery of Bhagavad-gītā to him? Because his qualification is accepted by Kṛṣṇa that, "I am speaking to you that old system of Bhagavad-gītā, Arjuna, because you are My devotee and you are My confidential friend." So we have to become a devotee or we have to establish a transcendental relationship with Kṛṣṇa. Then it is possible to understand what is the mystery of Bhagavad-gītā.
Just like Caitanya Mahāprabhu taught us that "You become tolerant than the tree and humble than the grass." But when Jagāi-Mādhāi insulted Lord Nityānanda, oh, He immediately became so angry, "Oh, bring My cakra. I shall kill these persons." Did He become a tolerant like the tree, "All right, Nityānanda insulted. Let Me become tolerant"? (laughs) No, no. Try to understand. You see? We should not be impotent. Arjuna, he was declining to fight, not that he was impotent, he could not fight. He was a great warrior. But he was refusing, "Oh, what for this personal interest is to kill them?" But when he saw that "Kṛṣṇa wants this," oh, he showed his potency.
Because Mahārāja Yudhiṣṭhira was a little doubtful, that "I am known as Dharma-rāja, the king, personified religion, because I never tell anything lie and my life is so pious. So, and my brothers Arjuna and Bhīma, they're the greatest warrior. And our wife Draupadī, she is personally the goddess of fortune. So we are combined together, religion, goddess of fortune, greatest warrior, and above all, the greatest friend, Kṛṣṇa. Why we are in difficulty?" This question was asked. Kṛṣṇa... This question was asked not for their personal benefit, just to teach us that sometimes in Kṛṣṇa consciousness you may be put in difficulty, but don't, I mean to say, be hesitated. Fixed up. You should know Kṛṣṇa's mercy.
Nectar of Devotion Lectures
This is Bhagavad-gītā understanding. Sarva-dharmān parityaja mām ekaṁ śaraṇaṁ vraja. Then Arjuna went against his first decision. In the beginning he was nonviolent. But he changed. He become violent. Violent means he fought. He was a warrior. He was kṣatriya. His business was to fight when there is necessity. But in the beginning he was illusioned. Kārpaṇya-doṣo upahata-svabhāvaḥ (BG 2.7). Svabhāvaḥ, by nature, he was fighter, warrior, but kārpaṇya-doṣa, being miserly, upahata svabhāvaḥ, he's going, he was going against his nature. And after understanding Bhagavad-gītā, he was posed in his real nature.
So although Arjuna did not manifest any yogic power, but, by Kṛṣṇa's grace everything was so wonderfully performed in the Battle of Kurukṣetra. Otherwise Arjuna was a, an insignificant warrior in front of Bhīṣma, Karṇa, Dronācārya. This is admitted by Mahārāja Parīkṣit, that it is simply by the grace of Kṛṣṇa that his grandfather came out victorious in front of Bhīṣma, Karṇa, Dronācārya and similar great heroes. So if any heroic action has to be shown, the devotee does not endeavor separately for showing such heroic manifestation. Because he depends on Kṛṣṇa, if there is need, then Kṛṣṇa will show. Nimitta-mātraṁ bhava savya-sācin.
Sri Caitanya-caritamrta Lectures
In the, in the Śrīmad-Bhāgavata there is a question by Śukadeva Gosvāmī, by Mahārāja Parīkṣit. Mahārāja Parīkṣit... Because he understood that his grandfathers were put to so many difficulties although Kṛṣṇa was their friend, personal friend. So everyone became astonished: "How is that? These five brothers, the big brothers... Mahārāja Yudhiṣṭhira. He was the most pious man. Arjuna was the greatest warrior, and Draupadī, their wife, directly the goddess of fortune. And so much nice... And above all, Kṛṣṇa is their personal friend, and still, they were put into such difficulties.
So here Yamunācārya says, "My dear Lord, tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ..." Oh, just like Kṛṣṇa, His character, His activities. Now His character was certified by Bhīṣma. Bhīṣma. Bhīṣma was at that time Arjuna's grandfather. So practically he was, in age, Kṛṣṇa's grandfather. Kṛṣṇa's grandfather, Bhīṣma. He was fighting in the battlefield, a great warrior, kṣatriya, a great... He's called pitāmaha, Grandfather Bhīṣma. He's known as Grandfather Bhīṣma. Now his character is spotless. His character... Although he was living as a householder, he was more, more than any sage or any saint. Bhīṣma.
Initiation Lectures
Kṛṣṇa says, kuruṣva tad mad-arpanam: "You give Me that. If you are eating, the food must be given to Me first. If you are working, the resultant profit should be given to Me. Or even loss, that is also given to Me." Yat karoṣi yad aśnāsi yaj juhoṣi: (BG 9.27) "And whatever sacrificing," dadāsi yat, "whatever you give in charity, so give it to Me." This is sannyāsa. There is no, I mean to say, prohibition to act in any way. Just like Arjuna. Arjuna, he was a warrior, fighter, but he fought for Kṛṣṇa; therefore he is a sannyāsī. Although he appears to be a householder, fighting for his own interest, but he was declining to fight for his own interest. When Kṛṣṇa convinced him that "This fighting is arranged by Me, Kṛṣṇa, and I want this fighting," then Arjuna fought. He understood that "It is to be fought for Kṛṣṇa, not for my self interest." And because he fought for Kṛṣṇa, he is a sannyāsī.
General Lectures
If you have got beauty, you can conquer over very stalwart, very strong men. Just like what is the... Cleopatra. You have heard the Grecian history. She was very beautiful, and she conquered many great warriors. So beauty sometimes can conquer even the greatest man, but that does not mean beauty can conquer God. No. That is not possible. So the vairāgya-vidyā-nija-bhakti-yoga (CC Madhya 6.254). To conquer God is bhakti. If you are advanced in devotional service, then you can conquer God.
Not only at the present moment, even five thousand years ago when Kṛṣṇa advised Arjuna that "You take to this practice," he said, "Oh, it is not possible for me. I am a warrior. I am a politician. I have got to do so many things. How can I concentrate my mind? Kṛṣṇa, excuse me." You'll see in Bhagavad-gītā. But we are trying to be more than Arjuna at the present moment. It is simply waste of time. It is not possible. This is the only process of meditation.
Just like Arjuna's example is karma-yoga. Arjuna is a fighter, he's a warrior, military man. And he fought for Kṛṣṇa. This is called karma-yoga. You be whatever you may be. You may be a brāhmaṇa, you may be a kṣatriya, you may be a vaiśya, you may be a intelligent man, you may be a military man, you may be a administrator, you may be a business man, or you may be ordinary worker, it doesn't matter. But if you offer the result of your work for the satisfaction of God, then you are perfect. This is the whole thing.
Yudhiṣṭhira Mahārāja inquired from Kṛṣṇa that "We are supposed to be very pious. My brothers are great warriors, my wife is exactly the goddess of fortune, and above all, You are our personal friend. So how is this that we have lost everything? (chuckling) We have lost our kingdom, we have lost our wife, we have lost our honor—everything." So in reply to this, Kṛṣṇa said, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ: "My first favor is that I take away all riches of My devotee." Therefore people are not very much enthusiastic to come to Kṛṣṇa consciousness. But He does it. Just like the Pāṇḍavas were in the beginning put into difficulty, but later on they became the most exalted personalities throughout the whole history.
Even Vyāsadeva was present. And not only Vyāsadeva, there were others also, great scholars, great sages. But Kṛṣṇa said, sa kāleneha yogo naṣṭaḥ parantapa: "In course of time, that disciplic succession being broken, the purport of this yoga system is now lost. And because it is lost, therefore I instruct you to understand this system of yoga." "Why to me? I am not a scholar." Arjuna was a military man, warrior. He was kṣatriya, not even brāhmaṇa, not a Vedāntist, nothing of the sort. He knew how to fight only. That's all. That was his qualification. But Kṛṣṇa wanted to teach him.
When Arjuna was being advised, he was assured that... Why Kṛṣṇa was advising about Bhagavad-gītā to Arjuna? He was a gṛhastha, householder, a kṣatriya, fighter, warrior. He was not a Vedāntist, neither he had any time to study Vedas. He was a gṛhastha. Study of Vedas is the business of the brāhmaṇas. So he was not a brāhmaṇa. But still, Kṛṣṇa said that "Still, I am instructing you this Bhagavad-gītā, rahasyam etad uttamam. The most confidential, secrecy, mystery of Bhagavad-gītā is difficult to understand, but I am instructing you." "Why? Why You have selected me?" Bhakto 'si: "Because you are My devotee." This is the only qualification to understand Bhagavad-gītā.
Just try to understand how much qualified he was. Not only that, he belonged to the royal family. He was a great warrior, great hero, so many qualities. But he said that "I cannot practice this yoga system. It is not possible. I cannot control my mind and practice this haṭha-yoga system." Now just try to understand. He is such a personality, great personality, and five thousand years ago, when things were so nice. So at that time a person like Arjuna felt that he's unable to practice this yoga system. And nowadays a (indistinct) people with teeny knowledge, they are trying to practice yoga system as if they're..., he has become more than Arjuna. It is very difficult subject matter.
Philosophy Discussions
Śyāmasundara: (indistinct) these people were descendents of warrior class, kṣatriya class, so they are naturally inclined to those things, meat-eating.
Prabhupāda: No, the warrior class are not like that, kṣatriya. Not that they are addicted. These are caṇḍālas. They are called caṇḍālas. Caṇḍālas, the dog eaters, the hog-eaters. In India they are sweeper class. Mlecchas (?). (indistinct). She comes from that family. Now (indistinct).
Conversations and Morning Walks
1968 Conversations and Morning Walks
1971 Conversations and Morning Walks
Prabhupāda: Now, this picture... This is Viṣvarūpa. It was shown to Arjuna. Now, Arjuna, before understanding Bhagavad-gītā, was a fighter, warrior. And after understanding Bhagavad-gītā, he remained a fighter. So we don't want to change the position. Just like you are a respectable professor, teacher. We don't say that you change your position. We have come to convince you about our philosophy. That's all. So just like the same example: Arjuna, he was denying to fight, "Kṛṣṇa, I do not like to kill my relatives. I don't want this kingdom." But he was taught Bhagavad-gītā. And at the end, when Kṛṣṇa inquired, "What is your decision now?" he said, kariṣye vacanaṁ tava (BG 18.73): "Yes, I shall act accordingly, as You say." That means his consciousness was changed. He remained a fighter.
1972 Conversations and Morning Walks
Prabhupāda: No, some of our members, they are standing for election in the government. Election. And we hope one day some of our men will become President. That is kṣatriya's business, to take part in administration.
Guest (2): No fighter? No fighting? They are not going to fight? They're not going to become warriors, not like the real kṣatriyas.
Prabhupāda: Well, when you take part in politics you have to fight. (laughter) Yes.
Guest (2): I don't mean that. I mean muṣṭi fighting.
Prabhupāda: Well, if required, muṣṭi fight will be there. Arjuna, Arjuna was fighting. He was Kṛṣṇa conscious.
Prabhupāda: That I have explained. Just like Arjuna, who was a fighter, warrior, means he fought for Kṛṣṇa. For himself, he was hesitating. He put all these questions that "If I kill my brothers, then their wives will be widow, and they will be prostitutes and there will be varṇa-saṅkara, and then there will be no piṇḍa-dāna and then the whole nation will go to hell," in this way, as he could think. But he was not thinking in terms of Kṛṣṇa. He was thinking in terms of his own benefit, "whether I shall go to hell or heaven." That was his contemplation. Therefore he was taught Bhagavad-gītā. And after understanding Bhagavad-gītā he agreed to Kṛṣṇa's proposal. Kariṣye vacanaṁ tava naṣṭo mohaḥ smṛtir labdhā: (BG 18.73) "Now my illusion is gone. I have got my real consciousness, so I shall fight." So the fighting was Kṛṣṇa consciousness.
1973 Conversations and Morning Walks
Prabhupāda: That you will find in the Bhagavad-gītā. Just like Arjuna. He was a kṣatriya, a warrior, but he acted on account of Kṛṣṇa. We are acting, but we are acting at the present moment for our sense gratification. Everyone is thinking that "If I do like this, it will give me great satisfaction." That is my sense gratification. I am acting for my satisfaction, not for Kṛṣṇa's satisfaction. So when we act for Kṛṣṇa's satisfaction, that is the perfection. Then we save the material pollution. This is the secret. Arjuna is a good example. Before fighting, he was thinking in terms of his own satisfaction. But when he understood Bhagavad-gītā and he agreed to act for Kṛṣṇa's satisfaction, then he became perfect. So our, this Kṛṣṇa consciousness movement is so nice that we do not say immediately to stop.
Prabhupāda: That is Kṛṣṇa consciousness movement. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. So everything should be done—that is called karma-yoga—in Kṛṣṇa consciousness. Under the direction of Kṛṣṇa. Just like Arjuna is doing. He did not change his position as a fighter, as a warrior. But he acted according to the direction of Kṛṣṇa. Therefore he is recognized: bhakto 'si priyo 'si (BG 4.3). "You are My dear friend. You are My devotee." This is the process. So we have to purify. We cannot stop. That is not possible. The progress which is going on, let it go. But let it go, we do not want that, but it has come so far, it is not possible to stop it. But here is the remedy. You can purify it.
1974 Conversations and Morning Walks
Yogeśvara: Well, they say "You are distributing food, and we are also distributing food. You are opening schools, and we are also opening schools."
Prabhupāda: Yes. But we are opening school for Kṛṣṇa consciousness. Therefore the rascals, they cannot understand what is bhakti and what is karma. Bhakti looks like karma, but it's not karma. It is bhakti. They cannot understand what is bhakti. Bhakti means the same karma, but for Kṛṣṇa's sake. That is bhakti. Just like the same fight, battlefield, but because it was done for Kṛṣṇa, Arjuna is accepted, bhakto 'si priyo 'si me: (BG 4.3) "You are My devotee. You are My very dear." But what did he do? His business was to fight. He fought, that's all. But fought for Kṛṣṇa. That is the secret. He did not change his fighting capacity as a warrior. But he changed his mentality. His mentality was that "Why shall I kill my kinsmen?" But Kṛṣṇa wanted, "Oh, that's all right." So therefore service is for Kṛṣṇa. That's all. Not for his sense gratification. Karmī means sense gratification, and bhakta means Kṛṣṇa's sense gratification. That is the difference. Sense gratification is there. When you do it for your personal sense grati..., it is karma. And you do it for Kṛṣṇa's sense gratification, it is bhakti. So therefore they look similar, but the quality is different.
Prabhupāda: Yoga, this yoga system means controlling the mind. But 5,000 years ago a person like Arjuna, who had his friend Kṛṣṇa, he is saying that it is not possible for him. And at the present moment people are so degraded—not in the position of Arjuna—how they can get success? He is not ordinary man. Such a great warrior belonged to the royal family, and so qualified that he could talk with Kṛṣṇa personally, he says that it is not possible. So, do you think that you are..., become more than Arjuna that you can get success?
1975 Conversations and Morning Walks
1977 Conversations and Morning Walks
Girirāja: But in the Gītā Kṛṣṇa says... He describes His different vibhūtis, and there He says, "I am Rāma."
Prabhupāda: "Amongst the warriors, I am Rāma." The reference is there. This very word is there. "Amongst the warriors, I am Rāma."
Girirāja: And it's also described that the great sages in the forest who were worshiping Rāma, they wanted to associate with Him in a particular way which was not possible because He was acting as the ideal king, so He said that "In My future appearance as Lord Kṛṣṇa, I will fulfill all of your desires."
Prabhupāda: And besides that, in the Vedic literature, Brahma-saṁhitā, this name Rāma is mentioned.
- rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
- nānāvatāram akarod bhuvaneṣu kintu
- kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.39)
Kṛṣṇa is the original God and Rāma is expansion. Not only Rāma-other incarnations. Rāmādi-mūrtiṣu. Rāma, Nṛsiṁha, Varāha, many.
| Page Title: | Warriors (Lectures and Conversations) |
| Compiler: | Rishab, Serene |
| Created: | 23 of May, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=52, Con=12, Let=0 |
| No. of Quotes: | 64 |