His Divine Aa@Bhaktivedanta Swami Prabhupada Founder-Acarya of the International Society for Krishna Consciousness 4 %.Books by His Divine Grace A.C. Bhaktivedanta Swami Prabjyy,, Bhagavad-git As It Is Srimad Bhagavatam (Ist to 10th C Zantos) ri Caitanya-caritamta (9 vols) Krsna, The Supreme Personality of Godhead Teachings of Lord Caitanya The Nectar of Devotion The Nectar of Instruction Sri [sopanipad Light of the Bhagavata Easy Journey to Other Planets The Science of Self-Realization Krsna Consciousness: The Topmost Yoga System Perfect Questions, Perfect Answers Teachings of Lord Kapila, the Son of Devabuti Transcendental Teachings of Prahlida Maharaja Teachings of Queen Kunti Kryna, the Reservoir of Pleasure The Path of Perfection Life Comes from Life Message of Godhead The Perfection of Yoga Beyond Birth and Death On the Way to Krsna Raja-vidya: The King of Knowledge Elevation to Krsna Consciousness Krsna Consciousness: The Matchless Gift The Narada-bhakti-sitra (with disciples) The Mukunda-mala-stotra (with disciples) Introduction to Bhagavad-gita Back to Godhead magazine (founder) A Second Chance The Journey of Self-Discovery The Laws of Nature Renunciation Through Wisdom Civilization and Transcendence The Quest for Enlightenment Beyond Illusion and Doubr Dharma: The Way of Transcendence The Hare Krishna Challenge & complete catalogue is available upon request. Please contact The Bhaktivedan' Book Trust, Hare Krishna Land, Juhu, Mumbai 400 049. The above books are also available at ISKCON centers, Please contact a center near to your placeBASICS OF _ BHAGAVAD-GITA (A thematic study of Bhagavad-gita) Based on the teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Founder-Acdrya of the International Society for Krishna Consciousness G The Bhaktivedanta Book Trust imDedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Founder-Acarya of the International Society for Krishna Consciousnessewww About Srila Prabhupada His Divine Grace A.C. Bhaktivedanta Swami Prabhupada appeared in this world in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvam, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent religious scholar and the founder of sixty-four Gaudiya Mathas (Vedic Institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge. Srila Prabhupada became his student and, in 1933, his formally initiated disciple Ac their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati requested Srila Prabhupada to broadcast Vedic knowledge in English. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad- gitd, assisted the Gaudiya Matha in its work, and, in 1944, started Back to Godhead, an English fortnightly magazine. Single- handedly, Stila Prabhupada edited it, typed the manuscripts, checked the galley proofs and even distributed the individual copies. The magazine is now being continued by his disciples all over the world. In 1950 Srila Prabhupada retired from married life, adopting the vadnaprastha (retired) order to devote more time to his studies and writing, He travelled to the holy city of Vrndavana, where he lived in humble circumstances in the historic temple of Radha-Damodara. There he engaged for several years in deep study and writing. He accepted the renounced order of life (samnydsa) in 1959. At Radha-Damodara temple, Srila Prabhupada began work on his life’s masterpiece: a multivolume commentated translation of the eighteen-thousandASICS OF BHAGAVAD-GITA Simad-Bhagavatam (Bhagavata Purana). He also wrote Easy verse § a ) Journey to Other Planets. After publishing three volumes of the Bhagavatam Stila Prabhupada came to the United States, in September 1965, to fulfill the mission of his spiritual master. Subsequently, His Divine Grace wrote more than fifty volumes of authoritative commentated translations and summary studies of the philosophical and religious classics of India. When he first arrived by freighter in New York City, Srila Prabhupada was practically penniless. After almost a year of great difficulty, he established the International Society for Krishna Consciousness, in July of 1966. Before he passed away on November 14, 1977, he had guided the Society and seen it grow to a worldwide confederation of more than one hundred dsramas, schools, temples, institutes, and farm communities. In 1972 His Divine Grace introduced the Vedic system of primary and secondary education in the West by founding gurukula school in Dallas, Texas. Since then his disciples have established similar schools throughout the United States and the rest of the world. Srila Prabhupada also inspired the construction of several large international cultural centers in India. The center at Sridhama Mayapur is the site for a planned spiritual city, an ambitious project for which construction will extend over many years to come. In Vrndavana are the magnificient Krsna-Balarama Temple and International Guesthouse, Gurukula School and Stila Prabhupada Memorial and Mueseum. There 'salsoa major cultural and educational center in Bombay. Other centers are planned i i . ' ; planned in a dozen important locations on the Indian subcontinent. rila Prabhupada's most significant contribution, however, is his books. Highly respected by scholars for their authority, depth and clarity,BASICS OF BHAGAVAD-GITA they are used as textbooks in numerous college courses. His writings have been translated into over fifty languages. The Bhaktivedanta Book Trust, established in 1972 to publish the works of His Divine Grace, has thus become the world’s largest publisher of books in the field of Indian religion and philosophy. In just twelve years, in spite of his advanced age, Srila Prabhupada circled the globe 14 times on lecture tours that took him to six continents. In spite of such a vigorous schedule, Srila Prabhupada continued to write prolifically. His writings constitute a veritable library of Vedic philosophy, religion, literature, and culture.—— PREFACE —— The Bhagavad-gitd is undoubtedly one of the greatest spiritual texts the world has known. Spoken in the dramatic background of a battlefield setting, the Bhagavad-gita explores the most fundamental and important ideas relevant for humanity, in a dialogue format. As the great Pandava warrior Arjuna finds himself bewildered at the onset of the war with his cousins — the Kauravas, his dear friend and guide — Krsna, dispels his illusions with a clear explanation of spiritual truths, and indeed, also of this world. Despite the popularity of the Bhagavad-gitd and its numerous translations and editions, it remains a mysterious text, hard for most people to understand. The reason is that these editions mostly take the reader away from the speaker of the text —Lord Krsna. The very term “Bhagavad-gita” meaning “Song of God”, indicates that the speaker, Krsna, is God. But many commentators give some imaginary interpretation for this simple truth by saying, for example, that ir is not Krsna who is speaking but rather it is “the unborn within Krsna” that is speaking, thus rendering a completely different meaning than the one stated and intended by the speaker. The message of the book needs to be understood directly, or as it is, rather than through such speculative interpretations. A direct approach makes the text simple and the real meaning easily emerges. A speculative approach, however scholarly the commentator may be, can only take the reader away from the real meaning, thus leading to confusion. So, when Krsna says in the Bhagavad-gitd, “I am the Supreme”, there is no need for speculation. We take that statement to meanASICS OF BHAGAVAD-GITA tly what it says: that Krsna ts Supreme, that is all. It is as exac at it saySs simple as that is principle that His Divine Grace A.C. Bhaktivedania Iris based on thi Swami Prabhupada, the Founde: (ISKCON), wrote his translation and 1-Acarya of the International Society for Krishna Consciousness entary of the Bhagavad-gitd. Deliberately and appropriately, to indicate that he followed the comm he titled it “Bhagavad-gita As It Is”, direct approach. This makes the book easy to understand and brings ‘out the essence of Lord Krsna’s message of devotion clearly. “Basics of Bhagavad-gita”is based on the “Bhagavad. gita As achings of Stila Prabhupada in general. This book, Ic Is” in particular and the te We have preferred to adopt a thematic approach in this book that you now hold in your hands. What exactly is this ‘thematic approach’? It is an approach where the subject matter is presented concept-wise, rather than chapter-wise. There are many concepts given in the Bhagavad-gita and it is essential to understand them properly and clearly. However, these concepts are spread throughout the book with Lord Krsna referring to them according to the questions Arjuna asks. To make it easier for the reader, we have, thus put together these concepts, drawing from different sections of the book. As you read the Table of Contents, you will see how this categorization of concepts has been done. We have also, from time to time, made references to certain ideas and the a i eories that are prevalent in the modern age and analyzed them from the perspective of the Bhagavad-gita. We hav / ave tried to make the subject as simple as possible and yet clear | and subst 'g and substantial. We hope you will find this useful in your journey toBASICS OF BHAGAVAD -GITA spiritual success and happiness. We wish you well on this exciting voyage. May Lord Krsna bless you with success on this path Please note that since it is hard to convey the correct pronunciation and even the right alphabet of the Sanskrit language in the English script, we have adopted, for the Sanskrit verses and terms, the format used in scholarly circles. Please find a description of this format in the “Sanskrit Pronunciation Guide” at the end of this book.__. TABLE OF __— ~~ CONTENTS © CHAPTER 1: Introduction CHAPTER 2: God CHAPTER 3: Soul CHAPTER 4: The Wheel of Sathsara and The Law of Karma CHAPTER 5: Material Nature and Time CHAPTER 6: Different Forms of Yoga and The Topmost Yoga System CHAPTER 7: Practical Application of Bhagavad-gita CHAPTER 8: Sanskrit Pronunciation and Diacritic Guide 89 119 191iF INTRODUCTION gg os HHHHHHNHH GT ATT 1.1. What is the Bhagavad-gita? 1,2. What is its purpose? 1.3. Why should one try to understand the Bhagavad-gita? 1.4. How should one understand it? 1.5. What is the subject matter discussed in Bhagavad-gira? 1.6. Who can understand Bhagavad-gita? 1.7. From, whom should we understand Bhagavad-gita? The three steps for perfection 9. Two processes of acquiring knowledge 10. What is“proof”? {dL Three kinds of proof (pramana) 12, Examples of the infallible wisdom of the Vedic scripture COA WY qT——— CHAPTER 1 1.1 WHAT IS THE BHAGAVAD-GITA? ms Bhagavad-gitd is a classic of timeless wisdom, the summum bonum of spiritual truth. It has deeply influenced the thinking of generations of philosophers, theologians, educators, scientists and authors all over the world. =~ Bhagavad-gitd was spoken five thousand years ago by Lord Krsna to His friend and devotee, Arjuna. This great historical event occurred before the onset of the Mahabharata war between the Kauravas and the Pandavas on the battlefield of Kuruksetra, in northern India. =~ Bhagavad-gitd originally appears in the form of 700 Sanskrit verses, as an episode of the Mahabharata, a great historical epic, in which it occupies chapters 25 through 42 in the Bhisma Parva. The author of Mahabharata is the great sage Vyasadeva, “the literary incarnation of God”. Vyasadeva, after completing the four principal Vedas, the Upanisads and the Vedanta-sitcra, decided to compile the Purdnas and the Mahabharata for the benefit of common people who could not sufficiently assimilate the lofty philosophical teachings of the earlier works. ™ Bhagavad-gita is the essence of all Vedic knowledge and is one of the most important Upanisads in Vedic literature. 1.2. WHAT IS ITS PURPOSE? 1) To deliver mankind from ignorance. Every person is fficulty in so many ways, as Arjuna was in if fight the battle of Kuruksetra. Arjuna, forgetfuled duties as a ksarriya (warrior), whose duty is to fight ause in a holy war, decides, for personally motivated easons (illusion), not to fight Lord Krsna, who has agreed to act as the charioteer of Arjuna’s hariot, sees His friend and devotee in illusion and perplexity, He chen proceeds to enlighten Arjuna regarding his immediate social juty (Varna dharma) as a warrior and more importantly, his eternal duty or nature (Sandtana-dharma) as a spitit soulch soul . e between ea Il) To revive the eternal relationship of love and God. ca ave forgorten the Krsna speaks for the benefit of all souls, who iw a Him. Te eternal nature and their eternal relationship of love rence tevive this relationship is the ultimate goal of our existeIASICS OF BHAGAVAD-GITA 1.3. WHY SHOULD ONE TRY TO UNDERSTAND THE BHAGAVAD-GITA? 1) As the human form of life is special. There are four activities common to humans and animals — eating, sleeping, mating and defending. Ghara-nidra-bhaya-maithunam ca sdmdnyam ctat pasubhir naranam dharmo hi tesam adhiko viseso dharmena hinah pasubhih samanah (Hitopadesa) Translation: “The activities of eating, sleeping, mating and defending are common in animals and human beings. Human beings are considered superior only when they inquire about the Absolute Truth, otherwise they are considered as good as animals.” Human beings are endowed with higher intelligence and reasoning ability compared to other species. This special capacity makes humans uniquely qualified to question the nature of their own existence, and thar of the world around them. Indeed, serious inquiry into the Absolute Truth is the distinguishing characteristic of the human species. Human life, thus, presents a golden opportunity for the attainment of spiritual perfection. Understanding the Bhagavad-gitd provides us the key to enter into this sublime realm. EATINGBASICS OF BHAGAVAD-GITA Tl) To make a permanent solution to the suffering in the world. The Bhagavad-gita declares that the nature of this world is that it relentlessly inflicts suffering on all living entities. Every living encity in this world has to undergo the pangs of birth, disease, old age and death. Heat, cold, hunger, anxiety, feat...there is no end to the list of pains one has to endure in this world. Broadly, there are three kinds of miseries we are all subjected to : = Adhyatmic : miseries caused by our own body and mind.BASICS OF BHAGAVAD-GITA s caused by other living entities. miseri = Adhibhauti ® Adhidaiv A thoughtful person must r many ways? I do not want these miseries} themselves upon me. No one, big ot small, rich or poor, is immune s onslaught of mieries. Is there no permanent solution to this : miseries caused by natural disturbances. eflect: “Why do I have to suffer in so yet, they forcibly impose from thi suffering?” Those who begin to question as to why they are suffering or where they came from and where they shall go after death are proper students for understanding the Bhagavad-gitd. This great text declares that one out of thousands may develop the inclination to seriously inquire thus. Lord Krsna spoke the Bhagavad-gitd to Arjuna to answer these fundamental questions and relieve Arjuna (and all of us) from the miseries of material life. 1.4. HOW SHOULD ONE UNDERSTAND THE BHAGAVAD- GITA? I) Not as a mythological story, but as a true, historical event. TI) One should accept the Bhagavad-gita “as it is”, i.e., without twisting the meaning to suit one’s liking. II) “Bhagavad-gita” means “song of God”, so one should accept the speaker, Lord Krsna, as God, at least theoretically in the beginning. IV) “Bhagavad-gita” should be understood in a spirit of devotion. Otherwise, it will be like a bee licking on a bottle of honey from outside. One cannot have the taste of honey unless one opens the bottle. Similarly, the spiritual wisdom and mysticism of the Bhagavad-gita can be understood only by the devotees and not by others. Nor can the Bhagavad- git be touched by persons who envy the very existence of the Lord.The Bhagavad-gita essentially 1) Isvara (God) LL) Jiva (spirit soul) III) Prakrti (material nature) IV) Kala (time) V) Karma (activity) ISVARA (GOD)4 *L NATURE) PAUP| KARMA (ACTIVITY)(A PARAMPARA) Ft 5} iS PS i} 8 EI = r} ea 6BASICS OF BHAGAVAD-OFTA 1.6. WHO CAN UNDERSTAND THE BELAGAVAD-GITA? WHAT ARE THE QUALIFICATIONS OF A DISCIPLE?) (i 1) One must be inquisitive about the ultimate goal of life. approach a bona fide spiritual master and surrender If) One must unto him. tasmad gurum prapadyeta | ijnasuh Sreya uttamam | éabde pare ca nisnatarh ' brahmany upasamasrayam (Grimad-Bhagavatam 11.3.21) | Translation: “Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.” TI) One must inquire submissively and hear attentively from the guru. IV) One must render service to the guru and please him. tad viddhi pranipdtena pariprasnena sevaya upadeksyanti te jana Jidninas tattva-darsinah (Bhagavad-gtea 4.34) Translation: “Just try to learn the truth by approaching a spir itual master. Inquire from him submissively and render service unto him,ASICS OF BHAGAVAD-GITA The self-realized souls can impart knowledge unto you because they have seen the truth.” V) One must have faith in the guru. yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahdtmanah (Svetasvatara Upanishad 6.38) Translation: “Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” VI) One must be a devotee of the Lord. sa evayarh mayd te ‘dya yogah proktah purdtanah bhakto 'si me sakhd ceti rahasyarh hy etad uttamam (Bhagavad-gitd 4.3) Translation: “That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.” 1.7. FROM WHOM SHOULD ONE UNDERSTAND THE BHAGAVAD-GITA? (ic, WHAT ARE THE QUALIFICATIONS OF A GURU?) 1) He must be in a disciplic succession (guru-sisya parampara) coming from God Himself.BASICS OF BHAGAVAD-GITA evarh parampara-prapram mari rajarsayo vidih sa kaleneha mahata yogo nastah parantapa (Bhagavad-gita 4.2) Translation: “This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it i that way, But in course of time the succession was broken, and therefore the science as it is appears to be lost.” Il) Like a Postman, he must deliver the divine message “as it is”, without speculation or concoction. III) He must have realized the conclusions of the scriptures by deliberation. tasmad gurur prapadyeta juiasuh Sreya uttamam Sabde pare ca nisnatarn brahmany upasamasrayam (Srimad-Bhagavatam 11.3.21) Translation: “Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is thar he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities. who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide Spiritual masters.”BASICS OF BHAGAVAD-GITA 1V) The teachings of the guru must be in conformity with the teaching, of the previous gurus in the parampard and with the scriptures. Spiritual teachings must stand firmly on the tripod of guru, sadhu (previous dcaryas) and sastra (scripture). V) He must practice what he preaches, ie. he must have the proper “acaran”. Such a person is therefore called Acarya. VI) He must be fixed in devotional service of the Lord. VII) His senses must be controlled. vaco vegarh manasah krodha-vegar jihva@-vegam udaropastha-vegam etdn vegan yo visaheta dhirah sarvam apimam prthivirh sa Sisyat (Upadesamrta 1) Translation: “A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.” VIII) He must see all living beings with equal vision and must be their well-wisher. He must be a friend of all and hate no one. vidyd-vinaya-sampanne brahmane gavi hastini Suni caiva $va-pake ca panditah sama-darsinah (Bhagavad-gita 5.18) Translation: “The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste).”DASICS OF BHAGAVAR-GITA His Divine Grace A. C. Bhaktivedanta Swami Prabhupicts Founder-Acirya of ISKCON is one outstanding example of an Pea eo a ee ee 1.8. THE THREE STEPS TO PERFECTION By the study of Bhagavad-gitd, it is possible to understand: 1) Who is God? What is the relationship between God and the soul? This is called “sambandha”. ID) Process of reviving the soul’s relationship with God. This is called “abhidheya”. IID) Attainment of love of God, which is the ultimate goal of life. This is called “prayojana”. 1.9. TWO PROCESSES OF ACQUIRING KNOWLEDGE ® Modern science has absolutely no understanding of the first two of the five subjects of Bhagavad-gita (Isvara and Jiva) and very limited and imperfect understanding of the last three subjects (Prakrti, Kala and Karma). | This is because the very process of acquiring knowledge that it follows is defective. It is called the “ascending” or inductive process (aroha-pantha). The inductive or ascending process means to not accept any authority and to try to find out truth by one’s own endeavor and speculation.BASICS OF BHAGAVAD-CITA = Consider the following two examples: 4) Hone wants to find out who one's father is by research and experimentation, by surveying the male population, that is the inductive process. b) If one wants to verify the statement. “man is mortal” by research, that is, again, the inductive process. = As opposed to the inductive or ascending process, is the “deductive” or “descending” process (‘avaroha-panthd’). = The deductive or the descending process involves accepting a bona fide authority and learning the truth from that authority. ® Consider again the same two examples given above: a) To find out who one’s father is, the simple way is to ask one’s mother. The power of her authority in terms of reliability of information is greater than all sources of evidence. This is the deductive process. b) When told that “man is mortal”, one accepts it. One does not experiment unnecessarily. This is the deductive process. ™ The inductive process is always fraught with uncertainty and inaccuracy. "Scriptures like the Bhagavad-gitd are the perfect authority from which we can acquire perfect knowledge, because they are the word of God. This is the simple and straightforward method to obtain true knowledge. 1.0. WHAT IS “PROOF”? ™ Even though the deductive process is simple and straightforward by nature, people in general do not wish to accept it. When confronted with words like “God”, “scripture”, “soul”, etc, they ask: “What is the proof?” or “Show me God”.ASICS OF BHAGAVAD-GHTA = People use words like “proof” or “evidence” very lightly without knowing what these words really mean. ® The first question to ask in response IS + “To whom shall we prove)” To understand the “proot” for something, we need to be qualified. For example, to understand the proof! for some complex mathematical formula, ‘one needs to be trained in mathematics. Only then can one understand the “proof” Similarly, we need to be properly trained in spiritual knowledge before we become qualified to understand the “proofs” for spiritual topics ® The next question to ask is : “What kind of proof do you seek?” There are different kinds of “proof”. Is the proof of “seeing with your own eyes”, the proof that you seek? By that standard many things in life and nature cannot be proven. = The Vedas say that there are basically three kinds of “proof”. The Sanskrit word for “proof” or “evidence” is “pramana”. The three kinds of pramana are: = pratyaksa pramana © anumana pramana © sabda pramana 1.11. THREE KINDS OF PROOF (PRAMANA) I) Pratyaksa pramana This is the knowledge obtained by direct perception through our senses. Scientific experiments and proofs are generally based on such sensory perception, directly through the senses, and also through instruments, which act as extensions of the senses. “Seeing is believing” i is a popular dictum in the modern world. But one can Present simple examples to refute this misconception. "The sun appears like a plate of half-a-meter diameter as we see it with our eyes, Actually, of course, the sun is very large.BASICS OF BHAGAVAD-GITA @ Due to refraction, a stick appears broken when we insert half of it into water. TRS = » Go eS GY y) 4/ We understand that direct perception by our senses is not a very reliable method because the sense organs themselves have only a limited range. We cannot acquire absolute knowledge through the material senses and mind, and any knowledge, thus, derived will be relative only. The very fact that the information and theories in science are changed and updated regularly is proof that we are attaining higher and higher imperfect relative truths by the pursuit of our scientific research. The Absolute Truth however, is fixed. It never changes. The reason we cannot understand the Absolute Truth through our blunt material senses is that we have the following four defects: A) OUR SENSES ARE IMPERFECT: Our senses (eyes, ears, nose, etc.) have a very limited range of perception. For example, we cannot see objects below a certain size or in insufficient light. Scientific instruments can simply increase the power of the senses but not replace them. And ultimately however sophisticated these instruments are, knowledge comes to us through our senses, which are imperfect. B) TENDENCY TO BE ILLUSIONED: All our senses are subject to many deceptions.ASICS OF BHAGAVAD-GITA For example, carbonated water tastes colder than ordinary water at the same temperature; an orange tastes sour after tasting sugar, but after tasting a lemon it tastes sweet. We are all aware of mirages in the desert and other such optical illusions, ©) TENDENCY TO COMMIT MISTAKES: “To err is human”, the saying goes. The scientists are no exception! For example, science considered ticks to be the smallest living creatures till microbes were discovered; stars were thought to be pinpricks in a crystal globe and so on. D) TENDENCY TO CHEAT: Humans also go beyond innocent errors and deliberately propagate untruths or fabricate evidence for some personal gain. In science, the Piltdown Man hoax is well known. These four defects prevent human beings, however intelligent they may be, from producing perfect knowledge exclusively by dint of their own brilliance and hard work. We completely depend on direct sense perception for the conduct of our day-to-day life. However, vital and indispensable as it is, direct sensory perception is not, by itself, independently, a reliable source of knowledge. This is especially so when the knowledge sought to be acquired pertains to objects, phenomena and dimensions that are intrinsically beyond the range of our material senses. Il) Anumdna pramana = This is the knowledge arrived at by making a hypothesis or inference based on pratyaksa pramana. | For example, upon hearing a loud crashing sound in the next room, we may infer that a flower vase has broken. Though we cannot immediately know with certainty what has actually happened, we make what we think is a reasonable inferenceBASICS OF BHAGAVAD-GITA @ — Anwmana pramdana is also unreliable because tr relies on our faulty sense perception. Thus, it cannot independently lead ro perfect knowledge. Charles Darwin's “Theory of Evolution”, much of archaeology and other sciences rely upon such speculation (it may have been like this” or “perhaps it 1s like this”) We are all familiar with the story of the six blind men and the elephant BLIND MEN AND THE ELEPHANT Once upon a time, six blind men came across an elephant tor the first time in their life. After touching different parts of the elephant, each one of them was very enthusiastic to describe what the elephant was like One man touched the side of the elephant and exclaimed, “It is like a wall”, The second man touched the tusk and said, “Ob! It is so very round, smooth and sharp, the elephant is like a spear!” The third man touched the trunk and said, “Don't you understand that the elephant is like a snake?”BASICS OF BHAGAVAD-GITA The fourth man grasped one of the legs of the elephant and felt thay he fo as the elephant was like a tree. The fifth man touched one of the ears of the elephant and said that it was like a fan. The sixth man caught hold of the swinging tail of the elephant and said, “Why don’t you understand that the elephant is like a rope!” In this way they went on arguing until they resorted to the help of a learned man. The learned men told them the exact description of the elephant and then all the six blind men became completely satisfied. Just like the endeavor of the six blind men, our endeavor to understand the material world or the Absolute Truth with our defective senses and inferences will not yield us correct and complete knowledge. Sometimes we may grab a particular part of the truth. Although it may be correct, it does not give us the complete truth. TI) Sabda pramana & This is knowledge or evidence obtained by hearing from a bona fide authority. “Sabda” means “word” — here, the divine word, referring to the Vedic scripture. & In our daily life we often accept many things as true, of which we have no first-hand knowledge, simply because they are spoken by an authority. For example, we accept that there is a country called “Ghana” in Africa, even though we may have never been there, because our geography text books Say So; or we may accept that the atoms consist of electrons and protons although we have never seen them. ® Of course these authorities, being imperfect, give us imperfect or incomplete knowledge. However, the principle of hearing from an authority holds.BASICS OF BHAGAVAT a Accepting information from a bona fide authority is, thus, heneficial and necessary because: 4. We have no choice. b. It saves time and inconvenience. cu Itis safe. ® If this is so for ordinary subjects of the world, how much more should it hold for spiritual subjects like God, soul etc., which are beyond the range of our ordinary material senses. ® God cannot be understood by our blunt material senses or our intellectual capacity. God can be understood only when He reveals Himself through the scripture and through great saintly persons who live according to scripture. = = When we say “sabda pramana”, we refer to that authority which is infallible, perfect and free from all defects. Who is such an authority? Ic is God alone. By definition, then, only God can truly give us knowledge that is free from defects. = The word of God is “Scripture”. It is “apauruseya” because it has a divine origin. It is complete knowledge and is, thus, called “Veda”. ® The Vedic knowledge comes down in disciplic succession of great saintly persons and is available even today. = The Vedic truths are “axiomatic” truths, Le., when something is stated in the Vedas, we immediately accept it as truth. The evidence for it being true is that it appears in the Veda. That's all. This is Sabda pramana— the highest evidence. © Sometimes we may think that Vedic knowledge is not crue because it appears to conflict with what our senses perceive. But our senses, as we have seen, are not at all reliable sources of ev idence, and we should, therefore, still accept the Vedic conclusions,ASICS OF BHAGAVAD-GITA The Vedas also speak about “Sapta-dvipa’, the seven islands; long before modern geography understood the seven continents, The concept of “relativity of Time” has entered into modern science only about a century or so ago. But the Vedas have talked about it in great detail thousands of years ago. Albert Einstein = The Vedic scriptures have made many predictions about events and people in the distant future. Some examples are Gautama Buddha (Srimad-Bhagavatam 1.3.24), Canakya and Chandragupta Maurya (Srimad-Bhagavatam 12.1.11). The above examples can help us develop faith in the holy Vedic scriptures. 1.13. WHAT IS SCRIPTURE? Having understood what “Sabda pramana” is, we can now answer the question, “What is Scripture?” The Scripture is: A) The word of God. ® — Itis not mythology, or the concoction of the fertile brain of some imaginative authors, but directly the word of God. B) The law book of life. ® Just as the law books of the country govern our life as citizens of the country, similarly, the Vedas govern our life as human beings. Just a5 —_—BASICS OF BHAGAVAD-GITA lawyers quote from their law books while they argue their case in the court, followers of the Vedas quote the Vedic scriptures as evidence C) A manual for the universe, = Just as the manufacturer of a TV set supplies an instruction manual to the buyer along with the TV, similarly, God, the creator of the universe, has given us a manual — the Veda —to tell us how to use the things in the world and how to live in it. D) The means to understand God. ™ A child needs only to ask its mother about who its father is. Similarly, one needs only to refer to the Vedic scriptures in order to understand who God is. = Thus, God is like our father and the scripture is like our mother. ™ God reveals Himself through the medium of the Vedas. E) Absolute knowledge. ® Knowledge obtained by our senses in this world (pratyaksa Pramdna and anumdna pramana) is relative knowledge because it is imperfect and ever changing, ™ People who try to understand the world through their senses alone, are like the six blind men (refer to page 25) who tried to understand an | elephant, each by touching a different part of the elephant and coming to the conclusion that the part they touched was the complete elephant. ™ As opposed to this, Sabda pramdna, or the Vedic scripture, Presents knowledge that is infallible, perfect and free from defects. Thus, it is absolute knowledge. ™ Absolute knowledge does not change with time, place and circumstance. For example, the Vedas tell us that we are eternal spirit soul, the dtma. This holds good for all living beings in all places and at all times. In contrast, the modern conception of “personality” or “identity” has changed over the years.BASICS OF BHAGAVAD-GITA F) Perfect science. [tis not simply “blind faith” or “dogma” ® [tisactually a very subtle and perfect science that can be understood, practiced and verified. ® [tis acommon misconception that spiritual truths cannot be verified. Modern scientists ert when they try to impose the methodology of modern science upon this spiritual science to verify spiritual truths. Thus, they say that spiritual knowledge is not a science. @ Spiritual truths, however, can certainly be verified but by another, more refined methodology that is outlined in the Vedic scripture itself, Vedic truths, thus, have to be understood on their own terms and not otherwise, just as modern science has its own pre-defined assumptions and methodology. 1.14. WHAT ARE THE VEDAS? ® The Vedas are a very ancient body of knowledge and are the word of the God. Veda means “the aggregate of knowledge”. © Before Vyasadeva compiled the Vedic literatures, this knowledge was simply heard and the disciples would imbibe the knowledge by hearing. ® Later on Vyasadeva thought it wise to write down the Vedas because in this age (Kali Yuga) people have short memories and are unable to remember Vedic instructions. "Therefore, he compiled the four Vedas — Sama, Yajur, Rg, Atharva, one hundred eight Upanisads, eighteen Puranas, the Vedanta-stitra, the Mahabharata and many others. | These revealed scriptures are considered the standard books (© he understood by human society.ASICS OF BHAGAVAD-GITA | | | | | FOUR UPANISADS VEDANTA PURANAS ITIHASAS — OTHERS VEDAS SOTRA § The Vedas can, thus, be classified into various categories. ® Bhagavad-gita is also known as the Gitopanisad, and is considered the fifth Veda. This is stated in scriptures like the Chandogya Upanisad and Bhavisya Purdna.DASICS OF BHAGAVAD-GITA sarvopanisade gave »ala-nandanah sudhir bhokta dogdha gol partho vatsah ugdhamon gudmnrtarh mahat (Gita mahatmya 6) = “All the Upanisads are like a cow, and Lord Krsna, who is famous as a cowherd boy, is milking this cow. Arjuna is just like calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-gita”.2.1.Common atheistic arguments 2.2, Logic for belief in existence of God. 2.3, Wrong conceptions of God : 2.4, Definition of God 2.5. Who is God? 2.6. The expansions of Ged 2.7. The descent of God 2.8. Symptoms of an Avatara 29.One God or many Gade aCHAPTER 2 DOES GOD EXIST? WHO IS GOD? 2.1. COMMON ATHEISTIC ARGUMENTS Whether God exists or not is a fundamental question facing mankind today. What was accepted commonly as a fact in bygone ages is now being increasingly questioned. ® Some of the common arguments put forward by atheists are as follows: = What is the proof that He exists? If we can’t see Him, why believe that He exists? (This is the typical “frog-in-the well” arritude. There was once a frog that was born in a well and had lived there all his life. Another frog, which lived near the sea, visited this frog. The frog in the well tried to estimate the size of the sea by comparing it to the well, “is your house, the sea, twice the size of my well’ Ten times? Hundred times?” The sea is actually far too vast for any such comparison. Because the first frog had never been outside his well, he tried to see everything in the world in terms of his very limited experience of the well. Similarly atheists try to speculate on macters pertaining to God on the basis of their very insignificant experience of this world and then arrive at faulty conclusions.) "The idea of “God” was introduced to explain phenomena in nature, but science is now abe to do that and one day science will fully explain everything, Thus, there will be no need for “God”. ® If God exists, why is there so much suffering? Why is He so cruel that He allows His children to suffer?ASICS OF BHAGAVAD-GITA The idea of “God” has been introduced simply to ensure moraliy and good behavior in the society: In the present-day materialistic society, such atheistic ideas have become very widespread and asa result much havoc has been caused to the world. Therefore, there is a great need to establish that God exists and that belief in God is actually very rational, logical and scientific. eee 2.2. LOGIC FOR BELIEF IN EXISTENCE OF GOD 1) Creation implies creator While atheistic views are gaining in numbers, an examination of the world around us gives us a different story. Every part of the creation is a testimony to the presence of God. Consider the following: Every garden reveals its gardener, every clock its maker and every design its designer. Everyone will agree that a design means that a_ HASICS OF BHAGAVAD-GITA designer is responsible for it. For example, consider the watch on le: ur wrist. It could not have come out of thin air but must have had ot adesigner and an assembler behind it. Thus, we cannot deny the existence of the personality who created the watch. Similarly, the creation reveals its creator — God. The universe and everything within it is superbly organized. This indicates the existence of a superb organizer. If we look up at the stars and planets in the sky we will observe that their movements are so precise, that even watches can be set against these movements, day after day, year after year. How then can we deny the existence of a designer and an assembler behind the universe? Every organ of our body is very intricate and more complex than a computer. If a computer cannot come about by itself, how can a body, which is a perfect working assembly of such complex organs, come about by chance? There must be a creator who has created all these wonderful things. Sir Isaac Newton, though a scientist, was a believer in God. Once an atheistic scientist visited him. Newton showed him a new mechanical model of the sun and all the planets. He cranked a handle andall che planets revolved around the sun like in the universe. The scientist was very impressed and congratulated Newton on his achievement. Newton said he had not built the model but it had just appeared on its own without any human intervention one morning in his living toom! When the scientist protested that this was not possible, Newton reprimanded him for believing otherwise in the case of the real universe. He said: “You refuse to believe that this tiny model has come about by chance, Yet you so readily accept that the actual solar system, with all its vastness and complexity, has no creator! Is this not highly illogical” Indeed, the universe is so amazingly ordered and precise in itsASICS OF BHAGAVAD-GITA, working, it is like an enormous clock. What is more amazing than this amazing universe is that there are people who say it has no creator! Tl) Law implies law-maker Atheists may explain the orderly movements of planets in terms of Laws of nature. Yes, certainly, the universe is functioning according to natural laws. These laws work perfectly and without exception, but, scientists can, at best, discover that such laws exist. The main point, however, is: who has made these laws? And who implements them? Can the traffic signal on the road come about by itself? Isn't it common sense that someone has laid down, that, “red” means stop and “green” means go and that someone (the police) is required to enforce these rules? Therefore, we can understand that there must be a super-intelligent and powerful lawmaker behind the “natural laws” in the universe. TIT) Unseen thread in creation In a pearl necklace, the pearls rest on a thread that ties them all together. Even though we cannot see the thread, we know that itAASICS OF BHAGAVAD-GETA ists simply by seeing the pearls arranged in an orderly way, withour ex! being scattered. Similarly, God is the underlying suy ofthis universe, because of Whom, all the planets float and move in their perfect orbits, without falling down or crashing into each other. In the Bhagavad-gita, Lord Krsna declares: mattah paratararh nanyat kificid asti dhanafi-jaya mayi sarvam idarh protam siitre mani-gand iva (Bhagavad-gita - 7.7) Translation: “O conqueror of wealth, there is no truth Superior to Me. Everything rests upon Me, as pearls are strung on a thread.” God holds together the whole creation just as we would hold Particles of dust in our palm. IV) The idea of “Creation by chance” violates “Laws of nature” Itisa natural and empirically observed law that every system naturally moves from a state of order to disorder. We experience this nour daily lives. A great deal of effort is tequired to keep things in order in every sphere of our life. We have to put ina lot of effort simply to keep our house neat and tidy. The universe is enormous and complex and is yet superbly ordered and harmonious. The very word “COSMOS” means an “orderly, harmonious, systematic universe”. From the atom, through the individual cells, organs, living entities right up to the gigantic Universe at every level there is incredible and stunning intricacy, beauty, and exquis e order, eeBASICS OF BHAGAVAD-GITA Iris illogical to assume that such a state of order has come about (and is being maintained) by chance and without a background intelligence operating, This idea is against che nature's Law that in a system left to itself, order gives way to disorder and that to create or maintain order, an intelligent direction is required. We have absolutely no experience of any object or system coming about by chance. Why and how then can we assume that the entire universe with all its harmony, order and structured organization came about by chance? It is important to understand that the word “chance” does not actually refer to a cause — it refers to a certain type of pattern which is the result of an operation or activity repeated a sufficient number of times.BASICS OF BHAGAVAD-GITA For example, we can toss a coin many times and note that the results correspond to a statistic al pattern indicating a 50% probability thar heads will turn up rather than tails, Therefore, the next time we toss a coin we could hazard a prediction that, based on the earlier pattern, there is a 50% chance (or likelihood) rhat it will rurn up heads. But this does not mean that chance is the cause of rhe coin turning up heads. Each time the coin turns up heads or tails, there is a cause of a combination of causes, which we may or may not be able to’compute. In other words, “chance” is simply our estimation (made in advance) of the likelihood of an event happening in a certain way, hased on our observation of that event several times in the past. Turning our attention now to our universe, we can see that it is meaningless to talk about the universe coming about by chance, as if chance were the cause of the universe. And in any case, where is the question of even talking about chance when one is not in a position to observe the creation of the universe repeated a sufficient number of times to arrive at a pattern, like for tossing of coins? Furthermore, estimations of “chance” have to be made before the creation of the universe, not after. So the universe HAS a cause and that ultimate cause is God, the Supreniely Intelligent Person. V) Search for God is a fundamental urge The existence of an urge indicates the existence of its fulfillment in Nature, because nature is complete and perfect. For example, tor the fulfillment of hunger and thirst, nature provides food and water. Similarly the fundamental urge for God in all of us means that such 4 Supreme Being exists. Srila Prabhupada said: “All are looking tor God — some know it, some don't”— ASICS OF RUAGAVAD-OETA How trve! Everyone is looking for happiness — but they don't new at real happiness lies in loving and serving God. tha Everyone is looking for somebody to follow and worship — be ita nema star, a sports star or some famous personality. cinema star, Everyone is looking for a hero God is the perfect and complete Hero. All desires can he fulfilled by worshipping Him. VI) Personal experience of God God is not just some abstract, intangible entity simply to be argued about. He is actually to be realized by the process of love and service in the company of His devotees. This knowledge is the topmost knowledge by understanding which full realization can be attained. Lord Krsna says in the Bhagavad-gita: raja-vidyd rdja-guhyamh pavitram idam uttamam pratyaksdvagamarm dharmyarh su-sukhamh kartum avyayam (Bhagavad-gita 9.2) Translation: “This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge and because it gives direct berception of the self by realization, it is the perfection of religion. Ie is everlasting and it is joyfully performed”. bhakty@ tw ananyayd sakya ham evarn-vidho "yjuna JRa@non drastuii ca tattvena Pravestum ca paran-tapa Bhagavad giea 11.54)» ASICS CF BHAGAVAD-GITA “My dear Arjuna, only by undivided devotional sery Translation: all he understood as Tam, standing before you and can thus be seen divecly Only in this way can you enter into the mysteries of My understandings Thus, the direct experience and realization of God is the most clinching proof for the existence of God. Peaple say, “Show me Gos)” but do they have the eyes to see God? Are they qualified? What is the power of our eyes to see? In the dark we cannot even see our own hands in front of our eyes. So, one must try to develop spiritual vision by following an authorized spiritual process. Then ‘one can actually be qualified. God is not abliged to answer the challenges of any foolish, arrogant atheist. Once a well-known atheist said: “If there is a God in existence, He should prove it by killing me this very instant. If I continue to live after this challenge, then He does NOT exist”. He did not die at that instant but he certainly did die some years later. God, of course, exists and will do so eternally. 2.3. WRONG CONCEPTIONS OF GOD As we have previously mentioned, many people today deny the very existence of God. Among the people who believe that God exists, doin ewan coaiion. Some-of the owxong ideas shout God ane: ® God is light ® God is force © Godiswid © Everyone is God ® There are many GodsASICS OF BHAGAVATSCITA ® God is dead So let us try to understand what “God” really is 2.4. DEFINITION OF GOD One may define God in many ways: T) Source of Everything Everything has a source. But God is He who isthe source of everything He is the cause of all causes. He has no cause beyond Himself, God is not only the origin of everything, but He is also the | maintainer and destroyer. (GOD — Generator, Operator, Destroyer) God is the perfect, complete, whole and even though everything emanates from Him, He remains the same perfect complete, perfect whole. He does not diminish. The Sri Isopanisad declares: om param adah pirnam idarh pirndt piirnam udacyate purnasya piirnam adaya purnam evdvasisyate (Set Isopanisad Invocation) Translation: “The Personality of Godhead is perfect and complete and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Compete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.”AAWION OF AAG AWAD-OFFA 11) Supreme Controller He controls everything fully, everywhere and ar all rimes He is omniselent (all — knowing), Omnipotent (all — pewerfull and Omnipresent (all — pervading) We are all tiny, imitation controllers {11) Supreme Proprietor Everything belongs to Him, since everything comes from Him and is fully controlled by Him. We are false proprietors. Nothing aetwally belongs to us IV) Supreme Enjoyer We can rightfully enjoy only something that actually belongs to us. Since everything belongs to God. He is the Supreme and indeed, only Enjoyer. V) Possesses all opulences “The word “bhaga” means opulences and “vain” means one who possesses. This is how the sage Parasara Muni has defined the term. “Bhagavan” in the Visnu Purana: aifvaryasya samagrasya viryasya yaSasah Sriyah jfiana-vairdgyayos caiva sanndm bhaga itingana (Visnu Purana 6.5.47) Translation: “Full wealth, strength, fame, beauty, knowledge and renunciation — these are six opulences of the Supreme Personality of Godhead.” An ordinary human may possess one or more of these opulences but in insignificant measure. God is He who possesses these opulences unlimitedly. All the above definitions define some particular transcendental feature or quality of God. There are innumerable such definitions possible. 4I viafying these criteria, one cannot he considered Cod Without va 3.5, WHO IS GOD? ri Krsna is the Supreme Personality of Godhead. Wty dex ae say ehia? suse He fulfills all the criteria mentioned earlier We say this b and the Bhagavad-gita and other Vedie scriptures bear ample testimony to this Given below is just a small sample of vase scriptural evidence available in this regard I) Krsna is the source of Everything Not a blade of grass moves without His consene. Krsna 1s the origin of everything. He declares: ahath sarvasya prabhavo mattah sarvarh pravartate iti matvd bhajante mam budha bhava-samanvitah (Bhagavad-gita 10.8) Translatior am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all thetr heares” Furthermore, Brahma, the secondary creator, says in Brahma-samaita: isvarah paramah krsnah sue-cid-dnanda-vigrahah anadir ddiv govindah sarva-kdvana-kélvanam (Brahma. sasnhita Text 1) 4 _ LTas Govinda is the Supreme ssful spiritual body. He is the origin her origin and He is the prime cause of all Il) Krsna is the Supreme Controller E come into existence, play their parts and are inexorably annihilated. tybody is helplessly controlled by material nature. All living being But Krsna is the controller of material nature itself, The Lord says in the Bhagavad-gitaRaateN GP ALARA AREA 1 prakeeth : ivdiearam hermndnena kaunteya ioad vipartvartate (Bhagavad gita 9.10) Translation: “This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.” III) Krsna is the Supreme Proprietor of Everything Everything belongs to Him and is meant for His enjoyment. We have nothing of our own, yet when we offer Kesna, whatever is under our care, with love and devotion, He is pleased. We can see that when a child offers to his father a present bought out of his pocket money, the father is very pleased with the child because of the love shown by him. Krsna describes in the Bhagavad-gita the peace formula by which everyone can be happy and peaceful if they simply accept the proprietorship of Krsna. bhoktdrath yajiia-tapasamh sarva-loka-mahesvaram suhrdarh sarva-bhiitdnam JRdtvd mar Santim rechati (Bhagavad-gtta 5.29) Translation: “A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor und well-wisher of all living entities, attains peace from the pangs of material miseries.”TV) Krsna is the Supreme Enjover ATE work dwaskd he deme as an offering to the Supreme Personal; oh Galtwad ance He ts the Supreme Bestower and Enjoyer of a » satisfy Him only. If Krsna je frum. Alf cacrifwes (yayfiae) are me our offering. Therefore, He clearly «pleased wit pleased, everyhod ita thar it ts He who is worshipped through states in the Bhagatad all the various yajfias. na tu mam abhisinants tattwendtad cpauanti te (Bhagavad gua 9.24) Trandlation: “Lam the only enjoyer and master of sacrifices. Therefor, those who do not recognize My true transcendental nature fall down.” | V) Krsna is the Father of all At the time of creation, Krona impregnates the material nature, and the living entities take birth in various forms according to their past deeds. Therefore, He is the father of all and we are His parts and parcels. This is confirmed by Lord Krsna in the following verse: sarva-yoninu kaunteya martayah sambhavanti yah tat brahma mahad yonir aham hija pradah pita (Bhagavad gia 14.4) Translation: “It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature and that | am the seed giving father”RANI OP MAG AWA GETA VI) Krsna is the Supreme Knower Krsna is all knowing (omniscient), We have linnired knnwledue shone urselves and about material nature, But Kean knows everything ours whether in the past, present or future, Nothing is hidden from Him and there are no surprises for Him. Therefore, He eye peddhamh samatitani vartamandni carjuna bhavisyani ca bhitani mam tu veda na kaScana (Bhagavad-gita 7.26) Translation: “O Arjuna, as the Supreme Personality of Gadhead, | know everything that has happened in the past, all that ix happening in the present, and all things that are yet to come. | also know all living entities; but Me no one knows.” VII) Krsna is the Supreme Absolute Truth There is nothing higher than or equal to Krsna. He is all pervading by His various energies and He is excellent in all respects. The Lord ave mattah paratararh nanyat kificid asti dhanaat jaya mayi sarvam idath protarn siitre mani-gand iva (Bhagavad-gita 7.7) Translation: “O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.” VIL) All great sages declare Kryna to be God Arjuna declares to Krsna in the Bhagavad-gitd: a ie UUASICS OF RHAGAVAD-GITA na writer avn brahma pararh dhdima pavitravn paramam bhavan purusam sdsvatam divyam adi-devam ajath vibhum aihus tam rsayah sarve sir naradas tatha asito devalo vydsah sevarh cata bravisi me Bhagavad -gita 10.12-13) Translation: “Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest, All the great sages such as , Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me.” Thus, when we state that Krsna is God, it is not out of some sentiment or personal bias but because of Sabda-pramdna — the evidence of the scriptures. 2.6. THE EXPANSIONS OF GOD Since Krsna, the Supreme Personality of Godhead, is unlimited and is the complete perfect whole, He can expand Himself unlimitedly into any number of expansions without, in any way, diminishing Himself. He remains the complete whole as before. Among the unlimited expansions of Krsna, are innumerable ones that are equal to Him but possessing variegated forms, like Rama, Narasimha, Narayana, etc. These latter expansions are the same as the original Krsna, but che only difference is of form and mood. They are all God:waneetta F + Himself inv many forme saene | to Himself. Th we should consider all of Then » qual to ly ome anul different from Krsna, whe is Th heir ottgin fhe wonder is that even though Keyna expands Himself inne And the . ahle equals of Himself, He remains the same Sq innumera Personality of Godhead. eiASICS OF RHAGAVAIN.OTTA This is spiritual mathematics t One minus one equals one! This is a very important theological concept In the Brahma-sarhita, Brahma explains that: Krsna is like the original candle that lights up many other candles. In other words He is the original source and fountain head of all other forms of the Lonf This is also substantiated in the great scripture, the Srimad-Bhagavatam: ete camnéa-kalah purhsah keynas ru bhagavan svayam indrari-vyakulam lokam mrdavanti vuge vuge (Srimad-Bhagavatam 1.3.28) Translation: “All of the above-mentioned incarnations are cither plenary portions or portions of the plenary portions of the Lord, but Lord Sti Krsna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.” A\ll these expansions are simply to help the original Supreme Personality of Godhead, Krsna, enjoy different vari ‘ed tastes (‘rasas’) of love with His devotees. Alll these wonderful spiritual forms of God reside eternally along with Their devotees in the Spiritual World, the Kingdom of God, called Vaikuntha, which is far beyond the material universe. We will learn more about this in the chapter dealing with “Material nature (Prakyti) and Time (Kala)”.LORD KRSNA HAS TEN PRIMARY INCARNATIONS. STARTING FROM Ba te Bl eer DORCAS eels © PARASHURAMA 7) RAMACHANDRA 8) BALARAMA 9 BUDDHA AND 10) KALKIASICS OF BHAGAVADHONTA 2.7. THE DESCENT OF GOD From time to time, the various forms of the Lord discussed above descend from Vaikuntha into this material world. Then They ate called “Avataras” (“those who descend”) or incarnations, We should know these Avatdras to be fully spiritual and the Supreme Lord Himself, Ignorant people, however, often mistake Them for ordinary beings of this world because these Avatdras act, speak and live as if They were a part of this world. The “birth” and activities of these Avatdras in this world are called lilas or pastimes or sports, performed by Them according to Their own sweet wxill, We should not compare Their “birth” and activities to ours. In the Bhagavad-gita, Lord Krsna explains: janma karma ca me divyam evarh yo vetti tartvatch tyakevd dehath punar janma naiti mam eti so 'tjuna (Bhagavad-gita 4.9) Translation: “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” Each Avatdra has a particular mission and form which is described in the scriptures. However, in general, the Avatdras come for the following purposes: A) To establish “dharma” and give knowledge of God and His activities B) To protect the devotees and szintly persons, and C) To destroy the miscreants who are mischievous and cause disruption in the peaceful and orderly functioning of the world.ASICS OF RHAGAVAD-OTTA As Lord Krsna declares in the Bhagavad-gita paritrandya sddhandrh vinddaya ca duskrtdm dhavma-sarhsthapanarthaya sambhavdimi yuge ue (Bhagavad-gita 4.8) Translation: “To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, | Myself appear, millennium after millennium.” But the most important reason for the descent of God into this world is to give pleasure to His devotees and to attract the minds of the people of this world towards Him, by performing many sweet wonderful pastimes, In other words, to give the nectar of Krsna Consciousness or Love of God to everyone. 2.8. SYMPTOMS OF AN AVATARA We find many unscrupulous people claiming to be an Avatara of God and they cheat gullible, innocent people, who are ignorant about spiritual truths. This is causing havoc in society. Therefore, there must be a clear understanding of how one can recognize an Avatdra. Given below are the conditions that must be fulfilled. 1) He must be predicted in the scripture. (e.g., Lord Kalki, who will appear at the end of Kali Yuga.) Il) He must display His Universal form (Virdg-raipa). (As Lord Krsna did to Arjuna.) IL) He must perform extraordinary activities impossible for others ©ft OF ACAD EEN m, (As I ord Krsna did by lifting the Govardhana Hilly orfor™ \° per y) He must have a unique message and mission, (eg, Lond Coltneine t «to establish Yoga Dharma for Kali Yoga, Parinam: sanbtreama.t ae must have certain special marks and features on His hody, as pet the revealed scriptures. (e.g, On His palms and soles.) bord Krsna pers nally appeared about 5000 Years ayoand Set Caitames Mahaprabhu about 500 years ago. The next Avatdra as per indications in the seripture will be Kalki Avatara,— but that will happen more than four hundred thousand years from now, at the end of Kali-yuga. There is no scheduled incarnation before that. Hence all those who claim to be Avatdra in the present day must be clearly understood to be imposters and cheaters. 2.9. ONE GOD OR MANY GODS? One of the most common misconceptions, especially among Hindus, is that of polytheism ie. the belief that there are many Gods. This is not rme. * God (with a capital “G”) is one. There are, however, many gods (with small “g”) called demigods, who are not in the category of God, but they represent God and reflect » tiny portion of His power. The various expansions of God are referred to earlier (see under “Expansions of God”) all fall under the “capital G* God category. They are all God —one Supreme Person appearing as many Supreme Persons. These forms are many and varied, yet they are still une and the same Supreme Personality of Godhead. As opposed to these forms, various personalities like Brahmi, Siva Indra, Ganesh, Durga, Agni, Sarya and soon, fall in the “wmall-g bod category. That is, they are demigods.er ——— AAMIOC OP MEATAVAREAEEA rhese two categories should not he eqprated © Lord Krsna and the other personalities in the “God” category are always Supreme and Independent, whereas the demigods are always subordinate and dependant. » The demigods have no independent authority or power. This power is granted to them by Lord Krsna for executing His purpose within this world. Hence, the demigods should never be considered “God” ® Lord Krsna is actually the origin of all the demigods, as He declares in the Bhagavad-gita: na me viduh sura-ganah prabhavarh na maharsayah aham ddir hi devanam maharsindm ca sarvasah (Bhagavad-gita 10.2) Translation: “Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, | am the source of demmgods and sages” © The demigods are empowered living entities in charge of various administrative responsibilities for creation, maintenance and annihilation of the universe. They are like ministers in a Government handling the affairs of a particular ministry. They remain in their posts as long as they enjoy the confidence of the Prime Minister (Krsna) © Each universe has its own set of demigods. Thus, rhere are millions of Brahmas, Indras, Sdryas, in the creation. They perform their duties in accordance with the unseructions of the Supreme Lord. Just to give an idea, some of the Principal demigods along with cheir dluties are given below: i (stspast. SOF BIE UAT Creation of the universe BRAHMA IVA Destruction of the universe s | -_ King of the demigods and in charge INDRA | Vian and thunder . i VARUNA In charge of all water bodies like : oceans, rivers, lakes SURYA Provides heat and light GANESHA | Removes obstacles from one’s path ' VAYU In charge of wind KUVERA Treasurer of the demigods YAMARAJA God of death © These demigods reside in the higher planetary systems. There they enjoy heavenly pleasures and a long life span. It is explained chat the life span of Brahma, is 100 years by his calculation, which is equivalent to 311.04 trillion earth years. ® The demigods are devotees of the Lord and are the Lord’s representatives in the universe. The Supreme Lord is very merciful to them and He comes to their rescue whenever the demons threaten to annthilate them. * What should one’s attitude towards the demigods be? ust as a representative of the Government is given due respect by the citizen: we should be respectful to the demiyods. However, knowinheir fulfillment. f for devotional service ss enormous powers, lergo birth and death. Hence they are not able to give the benediction of liberation. it is only Mukunda, “giver of liberation (Krsna) who is able to award this. Therefore, these who wane the highest benefit in life always approach Krsna and serve Him with resolute determination Krsna says in the Bhagavad-gitd (7.20 and 223): kamais tais tair hyea-jhanah Prapadyante ‘nya-devatah tah niyamam asthaya prakytyd niyatdh svayd (Bhagavad. gita 7.20)ASICS OF BHAGAVAD-CITA Trandlation: “Those whose intelligence has been stolen by mati desines surrender unto demigods and follow the particular rule i regulations of worship according to their own natures.” antavat tw phalath tesart tad bhav devan dev ty alfpa-medhasam yajo vant mad-bhakta yanti mam api (Bhagavad-gita 7.23) Translation: “Men of small Intelligence worship the demigods, and their | fruits are limited and temporary. Those who worship demigods go to the planets of the demigods, but My devotees ultimately reach My Supreme Planet.” For those who say that worship of the demigods is the same as worship of Krsna, Krsna replies that worship of the demigods is not the proper way to worship Him: ye ‘py anya-devatd-bhakea yajante Sraddhayanvitah te ‘pi mam eva kaunteya yajanty avidhi-pirvakam (Bhagavad-gita 9.23) Translation: “Those who are devotees of other Gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.” Furthermore, worshippers of Krsna and those of the demigods and others, attain different destinations, so how can all such worship be one and the same?RAHC 9 OF IVACAVATGDEA (Bhagavad gita 9.25) Translation: “Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me” Therefore, while we should offer respect to the demigods, our worship love and service should be offered directly to the Supreme Pe Li of Godhead, Sti Krsna. 2.10. IS KRSNA A HINDU GOD? No. God is God. God does not belong to this community or that. God is for everyone. He is not the monopoly of any particular class or group of people. So Krsna is God for all, nor just for Hindus or even for all human beings, but for all species of life (as He declares in the Bhagavad-gitd 14.4). The same One God is known by different names in different languages in different cultures and lands at different times. “Water” may be called as “jala” or “pani” or “neeru” but it is still water; similarly with God. The word “Allah” in Arabic means “all-powerful”. The word “Jehovah” or “Yahweh” in Hebrew (from the Bible) means the greatest. The word “Rama” in Sanskrit means “all pleasing”. The word “Krxna” in Sanskrit means “all attractive”, These different names refer to the same Supreme Personality of Godhead who posseses all opulences in full, Where is the contradiction?