GITA VERSE 3.2

verse 3.2

arjuna  uvaca
vyāmiśreṇeva vākyena
buddhiṁ mohayasīva me
tad ekaṁ vada niścitya
yena śreyo 'ham āpnuyām

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.
 In the previous chapter, as a prelude to the Bhagavad-gītā, many different paths were explained, such as sāṅkhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding. Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accept them without misinterpretation. Although Kṛṣṇa had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Kṛṣṇa consciousness—either by inertia or active service.In other words, by his questions he is clearing the path of Kṛṣṇa consciousness for all

BHAGAVAD_GITA CHAPTER_3 BEGIN

Arjuna said: O Janārdana, O Keśava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?

arjuna uvāca
jyāyasī cet karmaṇas te
matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ
niyojayasi keśava





The Supreme Personality of Godhead Śrī Kṛṣṇa has very elaborately described the constitution of the soul in the previous chapter, with a view to deliver His intimate friend Arjuna from the ocean of material grief. And the path of realization has been
recommended: buddhi-yoga, or Kṛṣṇa consciousness.Sometimes Kṛṣṇa consciousness is  misunderstanding often withdraws to
a secluded place to become fully Kṛṣṇa conscious by chanting the holy name of Lord Kṛṣṇa. But without being trained in the philosophy of Kṛṣṇa consciousness, it is not advisable to chant the holy name of Kṛṣṇa in a secluded place where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Kṛṣṇa consciousness or buddhi-yoga, or  intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Kṛṣṇa consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Kṛṣṇa as to his best course of action. In answer, Lord Kṛṣṇa elaborately explained karma-yoga, or work in Kṛṣṇa consciousness, in this Third Chapter.

shri krishna .............

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KRISHNA AND HIS KINGDOM

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.

eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle 'pi
brahma-nirvāṇam ṛcchati



One can attain Kṛṣṇa consciousness or divine life at once, within a second—or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khaṭvāṅga Mahārāja attained this state of life just a few minutes before his death, by surrendering unto Kṛṣṇa. Nirvāṇa means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gītā teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Kṛṣṇa conscious, he at once attains the stage of Brahma-nirvāṇa. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Kṛṣṇa consciousness. Attainment of Kṛṣṇa consciousness even during this life is immediate attainment of Brahman, and one who is situated in Kṛṣṇa consciousness has certainly already entered into the kingdom of God. Brahman is just the opposite of matter. Therefore brāhmī sthitiḥ means "not on the
platform of material activities." Devotional service of the Lord is accepted in the Bhagavad-gītā as the liberated stage. Therefore, brāhmī-sthitiḥ is liberation from material bondage. Śrīla Bhaktivinode Ṭhākur has summarized this Second Chapter of the Bhagavad-gītā as being the contents for the whole text. In the Bhagavad-gītā, the subject matters are karma-yoga, jñāna-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jñāna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text

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SHRI KRISHNA GITA 2.71

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace

vihāya kāmān yaḥ sarvān
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati

To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Kṛṣṇa conscious is actually desirelessness. To understand one's actual position as the eternal servitor of Kṛṣṇa, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Kṛṣṇa consciousness. One who is situated in this perfect stage knows that because Kṛṣṇa is the proprietor of everything, therefore everything must be used for the satisfaction of Kṛṣṇa. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Kṛṣṇa conscious he fought because Kṛṣṇa wanted him to fight. For himself there was no desire to fight, but for Kṛṣṇa thesame Arjuna fought to his best ability. Desire for the satisfaction of Kṛṣṇa is reallydesirelessness; it is not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. Amaterially desireless person certainly knows that everything belongs to Kṛṣṇa (īśāvāsyam idaṁ sarvam), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization—namely, knowing perfectly well that every living entity is the eternal part and parcel of Kṛṣṇa in spiritual identity. and therefore the eternal position of the living entity is never on thelevel of Kṛṣṇa or greater than Him. This understanding of Kṛṣṇa consciousness is the basic principle of real peace

CHANT  HARE  KRSNA   AND   BE  HAPPY .

PEACE IN KRISHNA CONCIOUSNESS

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham(BG 2.66)

Unless one is in Kṛṣṇa consciousness, there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that Kṛṣṇa is the only enjoyer of all the good results of sacrifice and penance, and that He is the proprietor of all universal manifestations, that He is the real friend of all living entities, then only can one have real peace. Therefore,  if  one  is  not  in  Kṛṣṇa conciousness , there cannot be a final goal for the mind. Disturbance is due to want of an ultimate goal, and when one is certain that Kṛṣṇa is the enjoyer,  proprietor and friend of everyone and everything, then one can, with a steady mind, bring about peace. Therefore, one who is engaged without a relationship with Kṛṣṇa is certainly always in distress and is without peace, however much one may make a show of peace and spiritual advancement in life. Kṛṣṇa consciousness is a self-manifested peaceful condition which can be achieved only in relationship with Kṛṣṇa.

SHRI KRISHNA

Krishna is Sanskrit for "the all-attractive Person." It is a name frequently used to refer to the Supreme Being in some of the Vedic writings of India, especially those dealing with the science of devotion to God like the Srimad Bhagavatam and the BhagavadGita. They explain that Krishna is the original supreme person, the Absolute Truth, the ultimate source of all energies and of all other incarnations of God.

Krishna's appearance and activities on earth are the main subject of the Srimad-Bhagavatam, an extensive chronicle of many incarnations of God on Earth. The Bhagavatam's first nine cantos describe Krishna as the almighty origin of all things, how He creates and maintains the universe, and some of His many avatars (incarnations), while the Tenth Canto gives us a picture of His private life — as a beautiful, playful young cowherd boy in the rural setting of  Vrindavan(in modern-day Uttar Pradesh, India).

In the Bhagavad-gita, which Krishna spoke to His friend Arjuna on a battlefield, He explains theistic philosophy in a nutshell, i.e., that the self always exists and can never die, that we're meant to live in harmony with the supreme will, and that He (God) can most easily be known through the process of bhakti-yoga, devotional service to the Supreme Person.

The Vedas say Krishna is the original person, but that He always appears young and attractive. He knows everything, He contains all of reality, and all other living beings are His inseparable parts. He is the all-powerful, supreme controller of all energies. He is known by different names in different cultures (such as God, Allah, and Jehovah, for example)

   Sometimes Krishna sends His representatives—as saints, prophets, or His sons—to teach humankind about Him, and sometimes He comes Himself, as He did approximately 3000 B.C. He spoke the spiritual and philosophical teachings known as the Bhagavad-gita, which explains the essence of our spiritual identity and our relationship with God.
 

KRSNA( GOD ) AND HIS FORM

WHAT IS GOD LIKE ?


As with anyone in our experience, God is unique and complex. He's the transcendental Supreme Person, so there's infinitely more to know about Him than anyone else. The Vedas, suppy detailed information about  krishna. Everything about God is fully transcendental, or spiritual. Because God is absolute, there is no difference between Him and His name, form, activities, qualities, and so on. Contact with any of these gives the same spiritual benefit, namely purification of our consciousness.

KRISHNA'S  FORM

The Vedas tell us that spirit is composed of eternity, knowledge (or consciousness), and happiness. Both God and we souls possess spiritual forms, which are free of the limitations of material form. For example, each part of a spiritual body can perform the function of any other part.

Krishna’s body never changes; He is an eternal youth. 

Unlike us ordinary souls, who may possess a material body, Krishna and His body are always identical.


The Vedas describe Krishna in this way: He is a beautiful youth with a glowing complexion the color of rain clouds. He plays a flute, attracting the hearts of all. His cheeks are brilliant, His smiling enchanting. He wears a peacock feather in His curly black hair and a flower garland around His neck. His beautiful garments are the color of lightning. His toenails resemble the light of the moon.

Not only do the Vedas tell us what Krishna looks like, but pure souls have received His audience and written of their encounters. And fifty centuries ago, Krishna revealed His transcendental form to residents of India when He lived there for 125 years, sometimes showing and sometimes hiding His divinity.

"Ornaments caress Krishna's body, but His transcendental body is so beautiful that it beautifies the ornaments He wears. Therefore Krishna’s body is said to be the ornament of ornaments. Enhancing the wonderful beauty of Krishna is His three-curved style of standing." –Chaitanya Charitamrita, 






HARE KRSNA  HARE KRSNA , KRSNA KRSNA HARE HARE
HARE  RAMA HARE RAMA , RAMA RAMA HARE HARE 

HOW ONE CAN ATTAIN MERCY OF THE KRSNA

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati

It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord,there is every chance of a fall. Although the person in full Kṛṣṇa consciousness may apparently be on the sensual plane, because of his being Kṛṣṇa conscious, he has no
attachment to sensual activities. The Kṛṣṇa conscious person is
concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being  attached to the sensual platform. So, one  who follows the  regulated  principles and has a contol  over  the  senses .He can attain the  complete mercy of the lord krsna.

ANGER SHOULD BE AVOIDED IN KRSNA CONCIOUSNESS

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. On the
other  hand, a person in Kṛṣṇa consciousness  knows  how  to  use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as
material. The impersonalist, therefore, cannot enjoy life due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.