章 2: Part- 2

Out of so many human beings who are suffering, there are a few who are actually inquiring about their position, as to what they are, why they are put into this awkward position and so on.

Unless one is awakened to this position of questioning his suffering, unless he realizes that he doesn't want suffering but rather wants to make a solution to all suffering, then one is not to be considered a perfect human being.

Humanity begins when this sort of inquiry is awakened in one's mind. In the Brahma-sutra this inquiry is called brahma jijnasa.

"Athato brahma jijnasa"

"Now is the time to inquire about the Absolute Truth."

Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. Therefore those who begin to question why they are suffering or where they came from and where they shall go after death are proper students for understanding Bhagavad-gita.

The sincere student should also have a firm respect for the Supreme Personality of Godhead. Such a student was Arjuna.

Lord Krsna descends specifically to reestablish the real purpose of life when man forgets that purpose. Even then, out of many, many human beings who awaken, there may be one who actually enters the spirit of understanding his position, and for him this Bhagavad-gita is spoken.

Actually we are all swallowed by the tigress of nescience, but the Lord is very merciful upon living entities, especially human beings. To this end He spoke the Bhagavad-gita, making His friend Arjuna His student.

Being an associate of Lord Krsna, Arjuna was above all ignorance, but Arjuna was put into ignorance on the Battlefield of Kuruksetra just to question Lord Krsna about the problem of life so that the Lord could explain them for the benefit of future generations of human beings and chalk out the plan of life. Then man could act accordingly and perfect the mission of human life.

The subject of the Bhagavad-gita entails the comprehension of five basic truths. First of all, the science of God is explained and then the consititutional position of the living entities, jivas.

There is isvara, which means the controller, and the there are jivas, the living entities which are controlled. If a living entity says that he is not contolled but that he is free, then he is insane.

The living being is controlled in every respect, at least in his conditioned life. So in the Bhagavad-gita the subject matter deals with the isvara, the supreme controller, and the jivas, the controlled living entites.

Prakrti (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and karma (activity) are also discussed.

The cosmic manifestation is full of different activities. All living entities are engaged in different activities. From Bhagavad-gita we must learn what God is, what the living entities are, what prakrti is, what the cosmic manifestation is, how it is controlled by time, and what the activities of the living entities are.

Out of these five basic subject matters in Bhagavad-gita it is established that the Supreme Godhead, or Krsna, or Brahman, or the supreme controller, or Paramatma- you may use whatever name you like-is the greatest of all.

The living beings are in quality like the supreme controller. For instance, the Lord has control over the universal affairs of material nature, as will be explained in the later chapters of Bhagavad-gita.

Material natue is not independent. She is acting under the directions of the Supreme Lord. As Lord Krsna says, mayadhyaksena prakrtih suyate sa-caracaram: "This material nature is working under My direction."

When we see wonderful things happening in the cosmic nature, we should know that behind this cosmic manifestation there is a controller.

Nothing could be manifested without being controlled. It is childish not to consider the controller. For instance, a child may think that an automobile is quite wonderful to be able to run without a horse or other animal pulling it, but a sane man knows the nature of the automobile's engineering arrangement.

He always knows that behind the machinery there is a man, a driver. Similarly, the Supreme Lord is the driver under whose direction everything is working. Now the jivas, or the living entities, have been accepted by the Lord, as we will note in the later chapters, as His parts and parcels.

A particle of gold is also gold, a drop of water from the ocean is also salty, and similarly we the living entities, being part and parcel of the supreme controller, isvara, or Bhagavan, Lord Sri Krsna, have all the qualities of the Supreme Lord in minute quantity because we are minute isvaras, subordinate isvaras.

We are trying to control nture, as presently we are trying to control space or planets, and this tendency to control is there because it is in Krsna. But although we have a tendency to lord it over material nature, we should know that we are not the supreme controller. This is explained in Bhagavad-gita.

What is material nature?

This is also explained in Gita as inferior prakrti, inferior nature. The living entity is explained as the superior prakrti is always under control, whether inferior or superior.

Prakrti is female, and she is controlled by the Lord just as the activities of a wife are controlled by the husband. Prakrti is always subordinate, predominated by the Lord, who is the predominator.

The living entities and material nature are both predominated, controlled by the Supreme Lord. According to the Gita, the living entities, although parts and parcels of the Supreme Lord, are to be considered prakrti.

This is clealy mentioned in the Seventh Chapter of Bhagavad-gita. Apareyam itas tv anyam prakrtim viddhi me param/ jiva-bhutam: "This material nature is My inferior prakrti, but beyond this is another prakrti-jiva-bhutam, the living entity."

Material nature itself is constituted by three qualities: the mode of goodness, the mode of passion and the mode of ignorance. Above these modes there is eternal time, and by a combination of these modes of nature and under the control and purview of eternal time there are activities, which are called karma.

These activites are being carried out from time immemorial, and we are suffering or enjoying the fruits of our activities. For instance, suppose I am a businessman and have worked very hard with intelligence and have amassed a great bank balance.

Then I am an enjoyer. But then say I have lost all my money in business: then I am a sufferer. Similarly, in every field of life we enjoy the results of our work, or we suffer the results. This is called Karma.

Isvara (the Supreme Lord), jiva (the living entity), prakrti (nature), kala (eternal time) and karma (activity) are all explained in the Bhagavad-gita. Out of these five, the Lord, the living entities, material nature and time are eternal.

The manifestation of prakrti may be temporary, but it is not false. Some philosophers say that the manifestation of material nature is false, but according to the philosophy of Bhagavad-gita or according to the philosophy of the Vaisnavas, this is not so.

The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is likened unto a cloud which moves across the sky, or the coming of the rainy season, which nourishes grains. As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by the rain dry up.

Similarly, this material manifestation takes place at a certain interval, stays for a while and then disappears. Such are the workings of prakrti. But this cycle is working eternally. Therefore prakrti is eternal; it is not false.

The Lord refers to this as "My prakrti." This material nature is the separated energy of the Supreme Lord, and similarly the living entities are also the energy of the Supreme Lord, although they are not separated but eternally related.

So the Lord, the living entity, material nature and time are all interrelated and are all eternal. However, the other item, karma, is not eternal. The effects of karma may be very old indeed.

We are suffering or enjoying the results of our activities from time immemorial, but we can change the results of our karma, or our activity, and this change depends on the perfection of our knowledge. We are engaged in various activities.

Undoubtedly we do not know what sort of activities we should adopt to gain relief from the actions and reactions of all these activities, but this is also explained in the Bhagavad-gita.

The position of isvara, the Supreme Lord, is that of supreme consciouness. The jivas, or the living entites, being parts and parcels of the Supreme Lord, are also conscius. Both the living entity and material nature are explained as prakrti, the energy of the Supreme Lord, but one of the two, the jiva, is conscious.

The other prakrti is not conscious. That is the difference. Therefore the jiva-prakrti is called superior because the jiva had consciousness which is similar to the Lord's. The Lord's is supreme consciouness, however, and one should not calim that the jiva, the living entity, is also supremely conscious.

The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so in a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.

The distinction between the jiva and the isvara will be explained in the Thirteenth Chapter of Bhagavad-gita. The Lord is ksetra-jna, conscious, as is the living being, but the living being is conscious of his particular body, whereare the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jivas.

We should not forget this. It is also explained that the Paramatma, the Supreme Personality of Godhead, is living in everyone's heart as isvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do.

First of all he makes a determination to act in a certain way, and then he is entangled in the actions and reactions of his own karma. After giving up one type of body, he enters another type of body, as we put on and take off clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities can be changed.

Consequently, karma is not eternal. Therefore we stated that of five items (isvara, jiva, prakrti, time and karma) four are eternal, whereas karma is not eternal.

The supreme conscious isvara is similar to the living entity in this way: both the consciouness of the Lord and that of the living entity are trancendental. It is not that consciousness is generated by the association of matter. That is a mistaken idea. The theory that consciousness develops under certain circumstances of material combination is not accepted in the Bhagavad-gita.

Consciousness may be pervertedly reflected by the covering of material circumstances, just as light reflected through colored glass may appear to be a certain color, but the consciousness of the Lord is not materially affected. If He were so affected, He would be unfit to speak on transcendental matters as He does in the Bhagavad-gita.

One cannot say anything about the transcendental world without being free from materially contaminated consciousness. So the Lord is not materially contaminated. Our consciousness, at the present moment, however, is materially contaminated. The Bhagavad-gita teaches that we have to purify this materially contaminated consciousness.

In pure consciousness, our actions will be dovetailed to the will of isvara, and that will make us happy. It is not that we have to cease all activities. Rather, our activities are to be purified, and purified activities are called bhakti.

Activities in bhakti appear to be like ordinary activities, but they are not contaminated. An ignorant person may see that a devotee is acting or working like an ordinary man, but such a person with a poor fund of knowledge does not know that the activities of the devotee or of the Lord are not contaminated by impure consciousness or matter. They are transcendental to the three modes of nature. We should know, however, that at this point our consciousness is contaminated.