Bhagavad-gītā As It Is

Bhagavad-gītā 1.21–22

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse]

arjuna uvāca senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta yāvad etān nirīkṣe 'haṁ yoddhu-kāmān avasthitān kair mayā saha yoddhavyam asmin raā-samudyame [Bg 1.21-22]

[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.]

[break] [leads chanting of synonyms]

arjunaḥ—Arjuna; uvāca—said; senayoḥ—of the armies; ubhayoḥ—of both the parties; madhye—in between them; ratham—the chariot; sthāpaya—please keep; me—my; acyuta—O infallible one; yāvat—as long as; etān—all these; nirīkṣe—may look; aham—I; yoddhu-kāmān—desiring to fight; avasthitān—arrayed on the battlefield; kaiḥ—with whom; mayā—by me; saha—with; yoddhavyam—to fight with; asmin—in this; raṅa—strife; samudyame—in the attempt.

[03:51]

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."

Prabhupāda: Hm. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg 1.21].

[Arjuna inquired: Which is considered to be more perfect: those who are properly engaged in Your devotional service, or those who worship the impersonal Brahman, the unmanifested?]

Before this, Kṛṣṅa was addressed as Hṛṣīkeśa. Hṛṣīkeśa we have explained. Now Kṛṣṅa 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 a 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 Brahmā down to the small, insignificant ant, they are all fallen, fallen conditioned souls. Why they are fallen?

kṛṣṅa bhuliya jīva bhoga vañcha kare pāśate māyā tāre jāpaṭiyā dhare [Prema-vivarta 6.2]

[When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion.]

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 Kṛṣṅa. Mamaivāṁśo jīva-bhuta [Bg 15.7].

[The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.]

So as part and parcel, our position is to live with Kṛṣṅa. 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 Kṛṣṅa is not fallen. If Kṛṣṅa... Because He comes to reclaim us.

yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham [Bg 4.7]

[Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.]

Kṛṣṅa says that "I appear when there is discrepancies in the," I mean to say, "occupational duties of the living entities." Dharmasya glānir 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 Vaiṣṅava kavi says that kṛṣṅa bhuliya jīva bhoga vañcha kare [Prema-vivarta 6.2]. When a living entity forgets Kṛṣṅa, forgets Kṛṣṅa's position... Kṛṣṅa's position... Kṛṣṅa says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg 5.29]:

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

"I am the proprietor. I am the enjoyer." This is the Kṛṣṅa's position. He never falls down that position. Kṛṣṅa 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 Kṛṣṅa on the position of being enjoyed, then you are defeated. Being enjoyed means, keeping Kṛṣṅa in front, I want to get some profit of sense gratification. That is our unnatural position. Kṛṣṅa will never agree. Kṛṣṅa will never agree. Kṛṣṅa cannot be enjoyed. He is always enjoyer. He is always the proprietor. So kṛṣṅa bhuliya jīva means when we forget this position of Kṛṣṅa, 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. Kṛṣṅa bhuliya jīva bhoga vañcha kare. When we..., then jāpaṭiyā dhare, māyā, immediately māyā 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-gītā, prakṛti. Prakṛti means woman. And puruṣa means man. So the living entities are never described as puruṣa. Puruṣa is Kṛṣṅa. Puruṣa śāśvata. When Arjuna said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam adyam... [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

Puruṣaṁ śāśvatam. Kṛṣṅa is always puruṣa. God cannot be female. God is always male, puruṣa. And we are prakṛti. That is described in the Bhagavad-gītā. Apareyam itas tu viddhi me prakṛtim parā [Bg 7.5].

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

After describing the material energy, bhūmir āpo analo vāyuḥ [Bg 7.4],

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

earth, water, air, fire, this material... This is also female, prakṛti. Female means... We have got..., 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, Mahābhārata, you will never find that a woman has been given the position of controller. No. It is not possible.

We have to take things from the śāstra. In the Bhagavad-gītā also, woman's position has been equated with śūdra. Striyaḥ śūdrās tathā vaiśyas te 'pi yānti parāṁ gatim [Bg 9.32].

[O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas [merchants], as well as śūdras [workers]—can approach the supreme destination.]

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 woman'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. Prakṛti. Apareyam itas tu viddhi me prakṛtiṁ parā [Bg 7.5].

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

Prakṛti. As the earth, water, air, fire, sky, they are also controlled—the supreme controller is Kṛṣṅa—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 prakṛtis: para prakṛti and apara prakṛti. But all of them are controlled; none of them are the controller. And that is the difference between puruṣa and prakṛti. Puruṣa means controller, and prakṛti means controlled. Puruṣa means predominator, and prakṛti means predominated. This is the difference. So Kṛṣṅa does not fall from His position of predominator. Therefore He is addressed as Acyuta, Acyuta. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg 1.21].

Another meaning of Acyuta... Kṛṣṅa 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 Kṛṣṅa. He is ordering Kṛṣṅa. Senayor ubhayor madhye rathaṁ sthāpaya: "My dear Kṛṣṅa"—he is not addressing as Kṛṣṅa; Acyuta—"now You place my chariot between the two parties." This is ordering. That means Arjuna becoming controller and Kṛṣṅa becoming controlled. Just the opposite. Therefore Arjuna knows his subordinate position, and he is ordering to Kṛṣṅa.

So indirectly he is begging to be excused: "My dear Kṛṣṅa, 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 rathaṁ sthāpaya me acyuta [Bg 1.21]. What is the number of verse?

Devotee: Page forty-eight.

Prabhupāda: 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 Vaiṣṅava, unnecessarily he does not want to kill, although he is kṣatriya; it is his duty. Whenever there is discrepancy, killing, as representative of Kṛṣṅa... Kṛṣṅa has got two business: paritrāṅāya sādhūnāṁ vināśāya ca duṣkṛtam [Bg 4.8].

[In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.]

He has got two businesses. One business is to give protection to the devotees, sādhu, sādhu. Sādhu means devotee. Sādhu does not mean simply by changing dress, saffron color, and smoking bīḍī. That is not sādhu. Sādhu means devotee.

One who is devotee... That is explained in many śāstras. Sadhavaḥ sādhu-bhūṣaṅām. Sādhu-bhūṣaṅām.

titikṣavaḥ kāruṅikāḥ suhṛdaḥ sarva-bhūtānām ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṅāḥ [SB 3.25.21]

[The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.]

This is the qualification of sādhu. Sādhu is titikṣava, tolerates all kinds of miserable condition. He is sādhu. Because this is a place of miserable condition. A sādhu learns how to tolerate. Sādhu is never disturbed. Yasmin sthite guruṅāpi duḥkhena na vicālyate [Bg 6.21].

[The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.]

A sādhu who has got the shelter of Kṛṣṅa, if he is placed in the severest type of dangerous condition, he is never disturbed. Just like Prahlāda Mahārāja: his father was putting him in so many dangerous condition, even he was supplying with poison.

He knew that "My father has given me poison to drink. All right, let me drink. If Kṛṣṅa 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 Hiraṅyakaśipu. The mother cried, requested... He forced the mother, Prahlāda'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." Guruṅāpi duḥkhena na vicālyate [Bg 6.22].

He is not agitating. "All right. If Kṛṣṅa likes, I will like." This is the position of sādhu. He is not disturbed. Titikṣavaḥ. In all circumstances he is tolerant. That is sādhu. Sādhu does not become disturbed. Titikṣavaḥ. At the same time, kāruṅikāḥ. 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 sādhu. He is personally being disturbed by the demons, but still, he is merciful to the general people. They are suffering for want of Kṛṣṅa consciousness. So even up to the point of death, he is trying to preach Kṛṣṅa 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 sādhu. Titikṣavaḥ kāruṅikāḥ. In one side he is tolerant, and other side, merciful.

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 sādhu still goes on benefiting the people in general. Titikṣavaḥ kāruṅikāḥ [SB 3.25.21].

And what kind of benefit? The so-called rascals' humanitarian work? No. Suhṛdaṁ sarva-bhūtānām [Bg 5.29].

He is beneficial to all kinds of living entities.

Not this rascaldom, daridra-nārāyaṅa. Just like one rascal has manufactured this daridra-nārāyaṅa. The poor man has become Nārāyaṅa, and the goat Nārāyaṅa is killed for their feeding. Not this kind of sādhu. Suhṛdaṁ sarva-bhūtānām. A sādhu will not allow any kind of killing. See in the Christian religion, it is first injunction is, "Thou shall 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 shall not kill. Thou shall not covet." Who is following?

So sādhu is suhṛdaṁ sarva-bhūtānām. Why he should allow animal killing? They are also living entities, but for their benefit, the so-called sādhu says, "The animal has no soul." What is this nonsense? Animal has no soul? Why? Why animal has... 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 shall not kill"—"Thou shall not murder." That means it will come to human being. But the actual commandment is "Thou shall not kill." But these Christian people, they are making some amendment: "Thou shall not murder." Because murder will apply to the killing of human beings. But Lord Jesus Christ never said like that. "Thou shall not kill." It is applicable both for human being and for animal or even for trees. Unnecessarily you cannot kill. That is sādhu. Suhṛdaṁ sarva-bhūtānām [Bg 5.29].

"Don't kill my brother, but you can kill my neighbors"—not like that. He is not sādhu. Sādhu is kind to all living entities.

Kṛṣṅa 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 kṛṣṅa-prasādam. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aṣnāmi [Bg 9.26].

[If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.]

Kṛṣṅa says... Kṛṣṅa is God. He can eat everything. Everything. Kṛṣṅa ate fire, you know. There was forest fire in Vṛndāvana. All the cowherds boys, they became very much frightened, "Kṛṣṅa," "Yes, I'm ready." He ate up all the fire. So for Kṛṣṅa He could eat anything He likes. He is God. But still, He recommends, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Why? Because we have to take Kṛṣṅa's prasādam, so therefore He is recommending, "These things you can give Me," patraṁ puṣpaṁ phalaṁ toyaṁ. So that is our food. We are devotees of Kṛṣṅa. We are meant for eating the remnants of foodstuff offered to Kṛṣṅa. That is our...

Jihvā, tāra 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 Kṛṣṅa. Then your tongue will be controlled. Tāra madhye jihvā ati lobhamaya sudurmati. Tongue is the bitterest enemy of the living being. The tongue is dragging. Jihvā. "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. Kṛṣṅa says, patraṁ puṣpaṁ phalaṁ toyaṁ [Bg 9.26]. So we have to take prasādam, eat Kṛṣṅa prasādam. Then naturally the other things will be negativated. This is the position. Suhṛdaṁ sarva-bhūtānām [Bg 5.29].

So if all human being becomes vegetarian—not vegetarian, but eater of the Kṛṣṅa's prasādam—all these liquor house and slaughterhouse and brothels will be closed. This is Kṛṣṅa 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 the... People... Perhaps, in this Kṛṣṅa conscious..., except this Kṛṣṅa conscious movement, all the 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? Here is God:

veṅuṁ kvaṅantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.30]

[I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.]

Clear conception. The śāstra, Brahma-saṁhitā, clear description of God: veṅuṁ kvaṅantam. He is playing on flute. It is not that the Muralīdhara, Śyāmasundara, Kṛṣṅa, has been imagined by some poet. No. It is described in the śāstra, the form of the Lord. He is busy in playing flute, veṅuṁ kvaṅantam. Aravinda dalāyatākṣaṁ, His eyes are just like petals of the lotus flower. Veṅuṁ kvaṅantam aravinda..., barhāvataṁsa, there is a peacock feather on His head.

Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ, 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-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.30]. Clear conception. This is the description of God in the śāstra.

And when God came, Kṛṣṅa came on this planet, the same description: He is playing on flute, He has got the feather, peacock feather. So this painting of Kṛṣṅa 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 sādhu knows what is God. Or sādhu cannot know. They are thinking, "God must be like this. God must..., may be like this. He must be a very old man," because adi-puruṣa. 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, mattaḥ parataraṁ nānyat [Bg 7.7]:

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

"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 Kṛṣṅa. Īśvaraḥ paramaḥ kṛṣṅaḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Īśvaraḥ means controller, and paramaḥ means supreme. And who is that? Kṛṣṅa. Kṛṣṅa says also, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [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 Kṛṣṅa. Because we are part and parcel of Kṛṣṅa.

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 rasagullā and keep it here. The finger cannot eat. Similarly, we cannot eat directly. That is our diseased condition. We have to offer Kṛṣṅa. When Kṛṣṅa eats, if we eat that, then we become energized. Just like you rasagullā 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 leg enjoys, because the energy is distributed. Directly we cannot be energized by eating. We must eat Kṛṣṅa's prasādam. This is principle. Jīvera svarūpa haya nitya kṛṣṅa dāsa [Cc Madhya 20.108-109].

So if we serve Kṛṣṅa, that is our acyuta position. If we deny to serve Kṛṣṅa, that is vicyuta, fallen condition. Acyuta and vicyuta. So to become Kṛṣṅa 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 ṛṣis, gotra, from the ṛṣis. So we have to become acyuta-gotra, again belonging to the family of Kṛṣṅa. Now we are fallen. Therefore we have forgotten that we belong to the family of Kṛṣṅa. When we revive our consciousness, Kṛṣṅa consciousness, that "I belong to the Kṛṣṅa's family..."

Kṛṣṅa is not alone. Eko bahu śyāma. He wants to enjoy. So we are family members of Kṛṣṅa, not void. That is another rascaldom. Why Kṛṣṅa should be alone? He is so powerful, He is so opulent, have you got any experience that a powerful person, opulent person, is alone? Where is that example? Any rich man, any powerful man, any king, any lord, oh, he has got so many associates. So how Kṛṣṅa can be alone? Kṛṣṅa is never alone. Therefore you will find always Kṛṣṅa with the gopīs, Kṛṣṅa with the cowherds boy, Kṛṣṅa with Arjuna. Kṛṣṅa is never alone.

So these are the condition of becoming acyuta. So Arjuna knows all these things because he is a devotee. Therefore particularly he is addressing Kṛṣṅa, senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg 1.21].

That's all right. Thank you very much.

Devotees: Jaya. All glories to Śrīla Prabhupāda. [end]

Bhagavad-gītā 1.21–22

Referenced verses