Pradyumna (leads chanting, etc.):

arjuna uväca
senayor ubhayor madhye
rathaà sthäpaya me ’cyuta
yävad etän nirékñe ’haà
yoddhu-kämän avasthitän

kair mayä saha yoddhavyam
asmin raä-samudyame

Translation: "Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see who is present here, who is desirous of fighting, and with whom I must contend in this great battle attempt."

Prabhupäda: Senayor ubhayor madhye rathaà sthäpaya me acyuta. Before this, Kåñëa was addressed as Håñékeça. Håñékeça we have explained. Now Kåñëa is addressed here Acyuta. Cyuta means fallen, and acyuta means not fallen. Just like we are fallen. We are fallen conditioned souls. In this material world we have come with an enjoying spirit. Therefore we are fallen. If one keeps his position rightly, he does not fall. Otherwise he is degraded. That is fallen condition. So all the living entities within this material world, beginning from Brahmä down to the small insignificant ant, they are all fallen, fallen conditioned souls. Why they are fallen?

kåñëa bhuliya jéva bhoga vaïcha kare
päçate mäyä täre jäpaöiyä dhare

Fallen means when the living entities are under the clutches of this material energy. That is called fallen. Just like a man, when he is under police custody, it is to be understood that he is a criminal, he is fallen. He has fallen down from good citizenship. Similarly, we are all parts and parcels of Kåñëa. Mamaiväàço jéva-bhuta. So as part and parcel, our position is to live with Kåñëa. Just like this is my finger, part and parcel of my body. The finger must remain attached with this body. When this finger is cut off and fallen, although it is finger, it is no longer as important as it was formerly when it was attached with this body. So anyone who is not attached with the service of the Supreme Lord, he is fallen. This is the conclusion.

But Kåñëa is not fallen. If Kåñëa... Because He comes to reclaim us.

yadä yadä hi dharmasya
glänir bhavati bhärata
abhyutthänam adharmasya
tadätmänaà såjämy aham
[Bg. 4.7]

Kåñëa says that "I appear when there is discrepancies in the, I mean to say, occupational duties of the living entities." Dharmasya glänir bhavati. We don’t translate dharma as "religion." Religion in the English dictionary, it is "a kind of faith." Faith can be changed. But dharma is a word which cannot be changed. If it is changed, it is to be understood artificial. Just like the water. Water is liquid, everyone knows. But sometimes water becomes hard, very hard, ice. So that is not the natural position of water. Artificially, on account of excessive cold or by artificial means the water becomes solid. But the real position of water is liquidity.

So when we are detached from the service of the Lord, this is also unnatural, unnatural. Natural position is that we must be engaged in the service of the Lord. That is our natural position. Therefore the Vaiñëava kavi says that kåñëa bhuliya jéva bhoga vaïcha kare. When a living entity forgets Kåñëa, forgets Kåñëa’s position... Kåñëa’s position... Kåñëa says, bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: [Bg. 5.29] "I am the proprietor, I am the enjoyer." This is the Kåñëa’s position. He never falls down that position. Kåñëa is enjoyer. He keeps always that position. He never falls down. He never comes to the position of being enjoyed. That is not possible. If you want to bring Kåñëa on the position of being enjoyed, then you are defeated. Being enjoyed means keeping Kåñëa in front, I want to get some profit of sense gratification. That is our unnatural position. Kåñëa will never agree. Kåñëa will never agree. Kåñëa cannot be enjoyed. He is always enjoyer. He is always the proprietor. So kåñëa bhuliya jéva means when we forget this position of Kåñëa, that He is the Supreme Enjoyer, He is the supreme proprietor... This is called forgetfulness. As soon as I think that "I am enjoyer, I am proprietor," this is my fallen stage. Kåñëa bhuliya jéva bhoga vaïcha kare. Then jäpaöiyä dhare, mäyä, immediately mäyä captures.

Therefore a conditioned soul, fallen conditioned soul, is struggling for existence. He is trying to be enjoyer, he is trying to be proprietor. That is his artificial way of life. Just like if a woman wants to become a man, that is her artificial position. She may dress herself as a man, just like in the western countries sometimes we see woman is artificially dressing like man, with hat, coat, man, riding on horse. That is artificial. So similarly, our position here in this material world is artificial. We are trying to imitate a man.

Actually the living entities are described in the Bhagavad-gétä, prakåti. Prakåti means woman. And puruña means man. So the living entities are never described as puruña. Puruña is Kåñëa. Puruña çäçvata. When Arjuna said, paraà brahma paraà dhäma pavitraà paramaà bhavän, puruñaà çäçvatam adyam... [Bg. 10.12]. Puruñaà çäçvatam. Kåñëa is always puruña. God cannot be female. God is always male, puruña. And we are prakåti. That is described in the Bhagavad-gétä. Apareyam itas tu viddhi me prakåtim parä.

After describing the material energy, bhümir äpo analo väyuù, earth, water, air, fire, this material.... This is also female, prakåti. Female means.... In India we have got little experience. The female is always controlled. Female is never given the position of controller. Nowadays it is going on. Just like Indira Gandhi, she has given the position of controller. This is artificial. In the history of India, greater India, Mahäbhärata, you will never find that a woman has been given a position of controller. No. It is not possible.

We have to take things from the çästra. In the Bhagavad-gétä also woman’s position has been equated with çüdra. Striyaù çüdräs tathä vaiçyas te ’pi yänti paräà gatim. So position must be ascertained. But this position is artificial. Here either woman or man, they are in artificial position. Because a woman may be in women’s dress, but her mind is like man. She also wants to enjoy. And the others, the so-called man.... The so-called man is also not man; he is woman. Prakåti. Apareyam itas tu viddhi me prakåtià parä. Prakåti. As the earth, water, air, fire, sky, they are also controlled, the supreme controller is Kåñëa, similarly, the so-called man or woman in this material world, they are also controlled. Nobody can say that "I am not controlled." Who is here? You must be controlled.

Therefore we see two prakåtis: para prakåti and apara prakåti. But all of them are controlled; none of them are the controller. And that is the difference between puruña and prakåti. Puruña means controller. And prakåti means controlled. Puruña means predominator, and prakåti means predominated. This is the difference. So Kåñëa does not fall from his position of predominator. Therefore He is addressed as Acyuta, Acyuta. Senayor ubhayor madhye rathaà sthäpaya me acyuta. Another meaning of Acyuta... Kåñëa is the Supreme Personality of Godhead, and Arjuna knows that "I am not controller; I am controlled." He is devotee, he knows his position. Therefore he is now trying to control Kåñëa. He is ordering Kåñëa. Senayor ubhayor madhye rathaà sthäpaya: "My dear Kåñëa," he is not addressing as Kåñëa—Acyuta, "now you place my chariot between the two parties." This is ordering. That means Arjuna becoming controller. And Kåñëa becoming controlled. Just the opposite. Therefore Arjuna knows his subordinate position and he is ordering to Kåñëa. So indirectly he is begging to be excused: "My dear Kåñëa, I cannot order You. Order must come from You. But because You promised to carry out my order, You wanted to become my chariot driver, therefore I am ordering. Therefore I am ordering. I am not in position of ordering to You and You promised to carry out my order, and I think You are fixed up in Your that promise. Therefore I am asking you, Acyuta. You don’t fall from Your promise." This is the... senayor ubhayor madhye rathaà sthäpaya me acyuta. What is the number of verse?

Devotee: Page forty-eight.

Prabhupäda: Forty-eight? The next point is that Arjuna wanted to see with whom he had to fight. He had no desire to fight. That will be explained. He was fighting unwillingly. Unwillingly. Because he is a Vaiñëava, unnecessarily he does not want to kill, although he is kñatriya. It is his duty. Whenever there is discrepancy, killing, as representative of Kåñëa... Kåñëa has got two business. Pariträëäya sädhünäà vinäçäya ca duñkåtam [Bg. 4.8]. He has got two businesses. One business is to give protection to the devotees, sädhu, sädhu. Sädhu means devotee. Sädhu does not mean simply by changing dress, saffron color, and smoking beedies. That is not sädhu. Sädhu means devotee.

One who is devotee... That is explained in many çästras. Sadhavaù sädhu-bhusanam. Sädhu-bhusanam.

titikñavaù käruëikäù
suhådaù sarva-bhütänäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù

This is the qualification of sädhu. Sädhu is titikñava, tolerates all kinds of miserable conditions. He is sädhu. Because this is a place of miserable condition. A sädhu learns how to tolerate. Sädhu is never disturbed. Yasmin sthito guruëäpi duùkhena na vicälyate. A sädhu, who has got the shelter of Kåñëa, if he is placed in the severest type of dangerous condition, he is never disturbed. Just like Prahläda Mahäräja, his father was putting him in so many dangerous conditions, even he was supplying with poison. He knew that "My father has given me poison to drink. All right, let me drink. If Kåñëa likes, He will save me. I am now put into such dangerous position. I have to drink. Father is giving poison. Who can check?" And such a big powerful Hiraëyakaçipu. The mother cried, requested... He forced the mother, Prahläda’s mother, "Give your son this poison." So she begged so much, but he was a rascal demon. "No, you must give." So the mother knew, the son knew that the rascal father is giving this poison. What can he do, a small child? "All right, let me drink." Guruëäpi duùkhena na vicälyate. He is not agitating. "All right, if Kåñëa likes, I will live." This is the position of sädhu. He is not disturbed. Titikñavaù. In all circumstances, he is tolerant. That is sädhu. Sädhu does not become disturbed. Titikñavaù. At the same time, käruëikäù. He is himself disturbed, but he is merciful to others.

Just like Jesus Christ. He is being crucified, and still he is merciful: "God, these people do not know what they are doing. Please excuse them." This is sädhu. He is personally being disturbed by the demons, but still, he is merciful to the general people. They are suffering for want of Kåñëa consciousness. So even up to the point of death, he is trying to preach Kåñëa consciousness. "Let the people be benefited. Eh, what is this material body? Even if I am killed, I am not killed. This body is killed, that’s all." This is sädhu. Titikñavaù käruëikäù. In one side he is tolerant, and other side, merciful.

In the material world, when one man is disturbed, he cannot do any beneficial work to any others. He is disturbed. "No, I am very much disturbed. Don’t talk with me." No. But sädhu still goes on benefiting the people in general. Titikñavaù käruëikäù. And what kind of benefit? The so-called rascals humanitarian work? No. Suhådaà sarva-bhütänäm. He is beneficial to all kinds of living entities.

Not this rascaldom, daridra-näräyaëa. Just like one rascal has manufactured this daridra-näräyaëa. The poor man has become Näräyaëa, and the goat Näräyaëa is killed for their feeding. Not this kind of sädhu. Suhådaà sarva-bhütänäm. A sädhu will not allow any kind of killing. See in the Christian religion, it is first injunction is "Thou shalt not kill." If you want to become religious... They are simply killing, and still, they are claiming "Christian." What kind of Christian? Simply their business is killing. So it is very difficult to find out a Christian, although they are claiming, I am "Christian." It is very difficult. Because their business is killing. And Lord Jesus Christ ordered, first order is, "Thou shalt not kill. Thou shalt not covet." Who is following?

So sädhu is suhådaà sarva-bhütänäm. Why he should allow animal killing? They are also living entities, but for their benefit, the so-called sädhu says, "The animal has no soul." What is this nonsense? Animal has no soul? Why? What is the difference between animal and man? What are the symptoms of possessing the soul? They are all equal. The man also eats, the animal also eats. The man also sleeps, the animal also sleeps, the man also have sex life, the animals also have sex life. The man also defends, the animals also defends. So where is the deficiency that you say that the animal has no soul?

Imperfect knowledge. Or making adjustment for their own benefit. Now they are making correction: "Thou shalt not kill," "Thou shalt not murder." That means it will come to human being. But the actual commandment is "Thou shalt not kill." But these Christian people, they are making some amendment, "Thou shalt not murder." Because murder will apply to the killing of human beings. But Lord Jesus Christ never said like that. "Thou shalt not kill." It is applicable both for human being and for animal or even for trees. Unnecessarily you cannot kill. That is sädhu. Suhådaà sarva-bhütänäm. "Don’t kill my brother, but you can kill my neighbors." Not like that. He is not sädhu. Sädhu is kind to all living entities.

Kåñëa consciousness means to become kind to everyone. Therefore we say, "No meat-eating." Meat-eating means killing the animals. Killing the animals. Why you shall kill animals? You have to take Kåñëa prasädam. Patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati, tad aham añnämi. Kåñëa says... Kåñëa is God. He can eat everything, everything. Kåñëa ate fire, you know. There was forest fire in Våndävana. All the cowherds boys they became very much frightened, "Kåñëa." "Yes, I’m ready." He ate up all the fire. So for Kåñëa He could eat anything He likes. He is God. But still, He recommends, patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati. Why? Because we have to take Kåñëa’s prasädam, so therefore He is recommending, "These things you can give Me." Patraà puñpaà phalaà toyaà. So that is our food. We are devotees of Kåñëa. We are meant for eating the remnants of foodstuff offered to Kåñëa.

That is our... Jihvä, tära madhye... If you want to conquer the tongue, then you fix up your mind that you shall not take anything which is not offered to Kåñëa. Then your tongue will be controlled. Tära madhye jihvä ati lobhamaya sudurmati. Tongue is the bitterest enemy of the living being. The tongue is dragging. Jihvä. "Kindly give me this immediately. Kindly give me this wine immediately. Kindly give me this tea immediately. Kindly give me this cigarette immediately. Kindly give me this meat." Why? Control. Kåñëa says, patraà puñpaà phalaà toyaà. So we have to take prasädam, eat Kåñëa prasädam. Then naturally the other things will be negativated. This is the position. Suhådaà sarva-bhütänäm.

So if all human beings become vegetarian, not vegetarian, but eater of the Kåñëa’s prasädam, all these liquor house and slaughterhouse and brothels will be closed. This is Kåñëa consciousness movement. We want to close these nonsense places of sinful life: brothels, illegitimate sense gratification, sex relationship, prostitution. If we are embarrassed with this sinful life, there is no possibility of becoming again acyuta. We remain cyuta, fallen. We remain fallen.

It is not so easy thing that "I do everything, whatever I like." Some rascals preach that "Oh, religion has nothing to do with your eating. You can eat anything you like, and still you become a religious man." This is all nonsense. Nobody can become religious man if he is attracted by sinful activities. It is not possible. You must stop sinful activities. That is first condition. Otherwise you cannot understand what there... People... Perhaps, in this Kåñëa conscious, except this Kåñëa conscious movement, all rascals, they do not know what is God. They have no clear conception of God. Because they are sinful. We can give the name, address and everything of God, clear conception, not vague idea, "God may be like this, God may be like that." Why maybe? He is God.

veëuà kvaëantam aravinda-daläyatäkñaà
barhävataàsam asitämbuda-sundaräìgam
kandarpa-koöi-kamanéya-viçeña-çobhaà
govindam ädi-puruñaà tam ahaà bhajämi
[Bs. 5.30]

Clear conception. The çästra, Brahma-saàhitä, clear description of God, veëuà kvaëantam. He is playing on flute. It is not that the Muralédhara, Çyämasundara, Kåñëa, has been imagined by some poet. No, it is described in the çästra, the form of the Lord. He is busy in playing flute, veëuà kvaëantam. Aravinda daläyatäkñaà [Bs. 5.30], His eyes are just like petals of the lotus flower. Veëuà kvaëantam aravinda, barhävataàsa, there is a peacock feather on His head. Kandarpa-koöi-kamanéya-viçeña-çobhaà [Bs. 5.30], and He is so beautiful that His beauty can cut down thousands of Cupids. Cupid is supposed to be the most beautiful in this material world. Kandarpa-koti-kamanéya-viçeña-çobhaà govindam ädi-puruñaà tam ahaà bhajämi [Bs. 5.30]. Clear conception.

This is the description of God in the çästra. And when God came, Kåñëa came on this planet, the same description. He is playing on flute, He has got the feather, peacock feather. So this painting of Kåñëa is not an artist’s imagination. It is exactly the form. So here is the form of the Lord. Here is the name of the Lord. Here is the activities of the Lord. This is clear conception. A sädhu knows what is God. Or sädhu cannot know. They are thinking, "God must be like this, God may be like this, He must be a very old man," because adi-puruña. He is the first living... In this way... So you cannot create God by imagination. That is not possible. God is God, always. You have to know simply what is God. He is never cyuta.

God never becomes fallen down from His original position. The original position is, God describes Himself, mattaù parataraà nänyat: "There is no more superior authority than Me." That is God. One, if he is controlled, how he can be God? The supreme controller is God, the supreme controller is Kåñëa. Éçvaraù paramaù kåñëaù [Bs. 5.1]. Éçvaraù means controller, and paramaù means supreme. And who is that? Kåñëa. Kåñëa says also, mattaù parataraà nänyat kiïcid asti dhanaïjaya [Bg. 7.7]. So He is acyuta. He keeps His position. He never falls down. We are all fallen souls. Because our position, our Acyuta position is to serve Kåñëa. Because we are part and parcel of Kåñëa.

The same example: Just like this finger is part and parcel of my body. Its business is to serve the body. That is the business. There is no other business. A finger can pick up a rasagullä and keep it here. The finger cannot eat. Similarly, we cannot eat directly. That is our diseased condition. We have to offer Kåñëa. When Kåñëa eats, if we eat that, then we become energized. Just like you rasagullä put into the mouth. When it goes to the stomach, the finger immediately becomes reddish. The finger enjoys. Not only the finger, the eyes enjoy, the legs enjoy, because the energy is distributed. Directly we cannot be energized by eating. We must eat Kåñëa’s prasädam. This is principle. Jévera svarüpa haya nitya kåñëa däsa [Cc. Madhya 20.108-109].

So if we serve Kåñëa, that is our Acyuta position. If we deny to serve Kåñëa, that is vicyuta, fallen condition. Acyuta and vicyuta. So to become Kåñëa conscious means acyuta-gotra. Acyuta-gotra. Gotra, perhaps you do not know. Gotra is the family tradition. According to Vedic civilization, everybody has got gotra. Gotra means of the same family, of åñis, gotra, from the åñis. So we have to become acyuta-gotra, again belonging to the family of Kåñëa. Now we are fallen. Therefore we have forgotten that we belong to the family of Kåñëa. When we revive our consciousness, Kåñëa consciousness, that "I belong to the Kåñëa’s family..." Kåñëa is not alone, eko bahu çyäma. He wants to enjoy.