Bhaktivedanta VedaBase: Bhagavad-gt As It Is 4.

16
kimm karma kim akarmeti
kavayo 'py atra mohith h
tat te karma pravaks hymi
yaj jtv moks hyase 'ubht
SYNONYMS
kim what is; karma action; kim what is; akarma inaction; iti thus; kavayah h the
intelligent; api also; atra in this matter; mohith h are bewildered; tat that;te unto
you; karma work; pravaks hymi I shall explain; yat which; jtv
knowing; moks hyase you will be liberated; aubht from ill fortune.
TRANSLATION
Even the intelligent are bewildered in determining what is action and what is inaction. Now
I shall explain to you what action is, knowing which you shall be liberated from all misfortune.
PURPORT
Action in Kr sh hn haconsciousness has to be executed in accord with the examples of previous
bona fide devotees. This is recommended in the 15th verse. Why such action should not be
independent will be explained in the text to follow.
To act in Kr sh hn haconsciousness, one has to follow the leadership of authorized persons who
are in a line of disciplic succession as explained in the beginning of this chapter. The system
of Kr sh hn haconsciousness was first narrated to the sun-god, the sun-god explained it to his
son Manu, Manu explained it to his son Iks hvku, and the system is current on this earth from that
very remote time. Therefore, one has to follow in the footsteps of previous authorities in the line
of disciplic succession. Otherwise even the most intelligent men will be bewildered regarding the
standard actions of Kr hs nh haconsciousness. For this reason, the Lord decided to
instruct Arjuna in Kr sh hn haconsciousness directly. Because of the direct instruction of the Lord
to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not bewildered.
It is said that one cannot ascertain the ways of religion simply by imperfect experimental
knowledge. Actually, the principles of religion can only be laid down by the Lord
Himself. Dharmamm tu sks h d bhagavat-pran htam (Bhg. 6.3.19). No one can manufacture a
religious principle by imperfect speculation. One must follow in the footsteps of great authorities
like Brahm, iva, Nrada, Manu, the Kumras, Kapila, Prahlda, Bhs hma, ukadeva Gosvm,
Yamarja, Janaka, and Bali Mahrja. By mental speculation one cannot ascertain what is
religion or self-realization. Therefore, out of causeless mercy to His devotees, the Lord explains

directly to Arjuna what action is and what inaction is. Only action performed
in Kr hs nh haconsciousness can deliver a person from the entanglement of material existence.
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The position of Arjun : The Khatriya House Holder man from Royal family who needs to
fight to have kingdom and justice, to fight for right cause and protect citizen,
Why battle was needed,
Duryodhan , kaurava became Aaattayi (Aggressor)

Bg 1.36
ppam evrayed asmn
hatvaitn tatyinah
tasmn nrh vaya hantu
dhrtarst rn
sa-bndhavn
sva-jana hi katha hatv
sukhinah syma mdhava
TRANSLATION:
Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the
sons of Dhr t ars t ra and our friends. What should we gain, O Kr s n a, husband of the
goddess of fortune, and how could we be happy by killing our own kinsmen?
PURPORT:
According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who
sets re to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5)
one who occupies anothers land, and (6) one who kidnaps a wife. Such aggressors are at once to
be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite
betting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character,
and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not
for a ksatriya.
Although a responsible man in the administration of a state is required to be

saintly, he should not be cowardly. For example, Lord Rma was so saintly that people even now
are anxious to live in the kingdom of Lord Rma (rma-rjya), but Lord Rma never showed
any cowardice. Rvan ha was an aggressor against Rma because Rvan ha kidnapped Rmas wife,
St, but Lord Rma gave him sufcient lessons, unparalleled in the history of the world. In

Arjunas case, however, one should consider the special type of aggressors, namely his own
grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he
should not take the severe steps necessary against ordinary aggressors. Besides that, saintly
persons are advised to forgive. Such injunctions for saintly persons are more important than any
political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons,
it would be better to forgive them on grounds of religion and saintly behavior. He did not,
therefore, consider such killing protable simply for the matter of temporary bodily happiness.
After all, kingdoms and pleasures derived therefrom are not permanent, so why should he risk
his life and eternal salvation by killing his own kinsmen? Arjunas addressing of Kr sh hn ha as
Mdhava, or the husband of the goddess of fortune, is also signicant in this connection. He
wanted to point out to Kr sh hn ha that, as the husband of the goddess of fortune, He should not
induce Arjuna to take up a matter which would ultimately bring about misfortune. Kr sh hn ha,
however, never brings misfortune to anyone, to say nothing of His devotees.

Krishna went to Duryodhan as peace messanger but he refuse, He will not given the space
which is equal to like and Hole of Niddle,what to speak of five village.
Bhisma and drona, kripacharya and other senior the Eat the grains of Dhritrastra and obliged
to fight from that side of kaurava, but they remain silent during Druapadis vastra Haran.
All Durydhan and his party member they have incurred the sin, they need to be slain and get
rid of it thats why battle required.
For kshatriya violance is not sin, for right purporse just like Knife of the Doctor and Gun of
the Police man or Army.(Varnshram)
As Arjun is acting like condition soul he is rembering his bodily relationship with kaurav and
bhisma and diny to fight, thats why guru required.
Speaking lie is not good but some time it require to do so, just like businessman,
Similarly polytics also required, Yudhisthira lie about death of Elephant,Karna,Bhisma and
Drona was killed by Unlawful way as Lord Krishna wanted.
Material world complexe situation at different stage of life Guru is required.
Siksha Guru, Diksha Guru.
According to Shri Ishopanishad Three kind of Karma: Karma, Akarma and Vikarma.
One should understand the nature of karma, vikarma and akarma.
SB 5.26.6, Purport:
Agnostics may not believe in hell, but ukadeva Gosvm affirms the existence of the Naraka

planets, which lie between the Garbhodaka Ocean and Ptlaloka. Yamarja is appointed by
the Supreme Personality of Godhead to see that the human beings do not violate His rules
and regulations.
As confirmed in Bhagavad-gt (4.17):
karman ho hy api boddhavya

boddhavya ca vikarman hah h

akarman ha ca boddhavya
gahan karman ho gatih h
"The intricacies of action are very hard to understand. Therefore one should know properly what
action is, what forbidden action is, and what inaction is. "One should understand the nature
of karma, vikarma and akarma, and one must act accordingly. This is the law of the Supreme
Personality of Godhead. The conditioned souls, who have come to this material world for sense
gratification, are allowed to enjoy their senses under certain regulative principles. If they violate
these regulations, they are judged and punished by Yamarja. He brings them to the hellish
planets and properly chastises them to bring them back to Kr hs nh ha consciousness.

Sri Isopanisad
Actions that are performed in terms of one's prescribed duties, as mentioned in the
revealed scriptures, are called karma. Actions that free one from the cycle of birth and
death are called akarma. And actions that are performed through the misuse of one's
freedom and that direct one to the lower life forms are called vikarma.
Sri Isopanisad 2, Purport:
Karma, akarma and vikarma are very clearly described in the Bhagavad-gt. Actions that
are performed in terms of one's prescribed duties, as mentioned in the revealed scriptures, are
called karma. Actions that free one from the cycle of birth and death are called akarma. And
actions that are performed through the misuse of one's freedom and that direct one to the
lower life forms are calledvikarma. Of these three types of action, that which frees one from
the bondage to karma is preferred by intelligent men. Ordinary men wish to perform good

work in order to be recognized and achieve some higher status of life in this world or in
heaven, but more advanced men want to be free altogether from the actions and reactions of
work. Intelligent men well know that both good and bad work equally bind one to the
material miseries. Consequently they seek that work which will free them from the reactions
of both good and bad work. Such liberating work is described here in the pages of r
opanis had.
The instructions of r opanis had are more elaborately explained in the Bhagavad-gt,
sometimes called the Gtopanis had, the cream of all the Upanis hads. In the Bhagavad-gt
(3.9-16) the Personality of Godhead says that one cannot attain the state of nais hkarmya,
or akarma, without executing the prescribed duties mentioned in the Vedic literature.
Bhagavad-gt As It Is 3.9
yajrtht karman ho 'nyatra
loko 'yamm karma-bandhanah h
tad-arthamm karma kaunteya
mukta-sagah h samcara

.
TRANSLATION
Work done as a sacrifice for Vis hn huhas to be performed, otherwise work causes bondage in
this material world. Therefore, O son of Kunt, perform your prescribed duties for His
satisfaction, and in that way you will always remain free from bondage.
PURPORT
Since one has to work even for the simple maintenance of the body, the prescribed duties
for a particular social position and quality are so made that that purpose can be
fulfilled. Yaja means Lord Vis hn hu, or sacrificial performances. All sacrificial performances also
are meant for the satisfaction of Lord Vis hn hu. The Vedas enjoin: yajo vai vis hn huh. hIn other words,
the same purpose is served whether one performs prescribed yajas or directly serves
Lord Vis hn hu. Kr sh hn haconsciousness is therefore performance of yaja as it is prescribed in this
verse. The varn hrama institution also aims at satisfying Lord Vis hn hu.
Varn hramcravat purus eh n haparah h pumn/ vis hn hurrdhyate (Vis hn huPurn ha 3.8.8).
Therefore one has to work for the satisfaction of Vis hn hu. Any other work done in this
material world will be a cause of bondage, for both good and evil work have their reactions, and
any reaction binds the performer. Therefore, one has to work in Kr sh hn haconsciousness to
satisfy Kr hs nh ha(or Vis hn hu); and while performing such activities one is in a liberated stage. This is
the great art of doing work, and in the beginning this process requires very expert guidance. One
should therefore act very diligently, under the expert guidance of a devotee of Lord Kr hs nh ,haor
under the direct instruction of Lord Kr hs nh haHimself (under whom Arjuna had the opportunity to
work). Nothing should be performed for sense gratification, but everything should be done for
the satisfaction of Kr sh hn.haThis practice will not only save one from the reaction of work, but also
gradually elevate one to transcendental loving service of the Lord, which alone can raise one to
the kingdom of God.

Dharma for arjuna to fight as kshatriya is varnasharma dharma

Tasmat sarveshu kaleshu mam anusmar eva yudha cha

But According to Bhagavatam Paro Dharma

SB 1.2.6
rmad-Bhgavatam - First Canto - Chapter 2: Divinity and Divine Service

TEXT 6
sa vai pus paro dharmo
yato bhaktir adhokaje

ahaituky apratihat
yaytm suprasdati

TRANSLATION
The supreme occupation [dharma] for all humanity is that by which men can attain to
loving devotional service unto the transcendent Lord. Such devotional service must be
unmotivated and uninterrupted to completely satisfy the self.

That is Bhakti Yoga:

That is sravaam kirtanam vishno 9 Fold devotional service

On otherhand

dharma svanuhita pus

vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam

TRANSLATION
The occupational activities a man performs according to his own position are only so
much useless labor if they do not provoke attraction for the message of the
Personality of Godhead.

So its good opportunity that we have Beutiful temple over here in calgary and Thakor shri
Shri Radha madhava and Shri Nathji,
Books are Basis
Purity is Force
Preaching Is Essense
Utility is Principle

As Mahaprabhu says

TEXT 41
bhrata-bhmite haila manuya janma yra
janma srthaka kari kara para-upakra

TRANSLATION
One who has taken his birth as a human being in the land of India [Bhrata-vara]
should make his life successful and work for the benefit of all other people.