Chapter 2 · Class prep
A printable handout for teaching this chapter. For each verse with Personal Guidance, you'll see Prabhupāda's translation, the essence, two or three practical applications, and a discussion prompt. Press ⌘P / Ctrl P to print as a handout.
BG 2.1
Śukadeva Gosvāmī said: My dear King, there is a very large mountain called Trikūṭa. It is ten thousand yojanas [eighty thousand miles] high. Being surrounded by the Ocean of Milk, it is very beautifully situated.
Essence. Trikūṭa Mountain stands eighty thousand miles tall, surrounded by the Ocean of Milk. Hearing such cosmic descriptions stretches our shrunken sense of reality. The universe the Bhāgavata describes is vastly larger and more wondrous than the small world our senses report.
BG 2.2-3
The length and breadth of the mountain are of the same measurement [eighty thousand miles]. Its three principal peaks, which are made of iron, silver and gold, beautify all directions and the sky. The mountain also has other peaks, which are full of jewels and minerals and are decorated with nice trees, creepers and shrubs. The sounds of the waterfalls on the mountain create a pleasing vibration. In this way the mountain stands, increasing the beauty of all directions.
Essence. The mountain's three peaks of iron, silver and gold and its jewelled cliffs broadcast beauty in every direction. The Lord's creation is generous with splendor even where no human eye will see. Beauty is not for utility; it is the Lord's natural overflow.
BG 2.4
The ground at the foot of the mountain is always washed by waves of milk that produce emeralds all around in the eight directions [north, south, east, west and the directions midway between them].
Essence. Waves of milk producing emeralds remind us that material laws here are not universal everywhere. Scientific limits are not cosmic limits; the Lord's creation includes regions our instruments cannot reach. Cultivate humility about what we 'know' is possible.
BG 2.5
The inhabitants of the higher planets — the Siddhas, Cāraṇas, Gandharvas, Vidyādharas, serpents, Kinnaras and Apsarās — go to that mountain to sport. Thus all the caves of the mountain are full of these denizens of the heavenly planets.
Essence. Higher beings — Siddhas, Gandharvas, Apsarās — sport in Trikūṭa's caves as we play at the seaside. There are layers of life above and below ours engaged in their own enjoyments. Pride in our human position softens when we see how thin a slice of existence we occupy.
BG 2.6
Because of the resounding vibrations of the denizens of heaven singing in the caves, the lions there, being very proud of their strength, roar with unbearable envy, thinking that another lion is roaring in that way.
Essence. The lions roar in proud envy at the echoing songs of heavenly singers. Pride mistakes another's voice for a rival's challenge. We do the same — hearing of another's spiritual progress as a threat rather than as music to enjoy.
BG 2.7
The valleys beneath Trikūṭa Mountain are beautifully decorated by many varieties of jungle animals, and in the trees, which are maintained in gardens by the demigods, varieties of birds chirp with sweet voices.
Essence. Demigods tend the trees and gardens where birds sing sweetly. Heavenly culture combines wild beauty with careful cultivation. Our own homes and lives become more divine when we add care, attention, and beautification to what we have been given.
BG 2.8
Trikūṭa Mountain has many lakes and rivers, with beaches covered by small gems resembling grains of sand. The water is as clear as crystal, and when the demigod damsels bathe in it, their bodies lend fragrance to the water and the breeze, thus enriching the atmosphere.
Essence. The bodies of demigod damsels are so pure that they perfume the very rivers and breezes around them. The truly purified person changes the atmosphere of every room they enter. Inner cleanliness, not cosmetics, is the most lasting fragrance.
BG 2.9-13
In a valley of Trikūṭa Mountain there was a garden called Ṛtumat. This garden belonged to the great devotee Varuṇa and was a sporting place for the damsels of the demigods. Flowers and fruits grew there in all seasons. Among them were mandāras, pārijātas, pāṭalas, aśokas, campakas, cūtas, piyālas, panasas, mangoes, āmrātakas, kramukas, coconut trees, date trees and pomegranates. There were madhukas, palm trees, tamālas, asanas, arjunas, ariṣṭas, uḍumbaras, plakṣas, banyan trees, kiṁśukas and sandalwood trees. There were also picumardas, kovidāras, saralas, sura-dārus, grapes, sugarcane, bananas, jambu, badarīs, akṣas, abhayas and āmalakīs.
Essence. Varuṇa's garden holds dozens of named trees fruiting in every season. Devotee-owned spaces become endlessly fertile playgrounds for divine beings. When ownership is offered to the Lord, the resulting environment naturally turns into a place of perpetual sweetness.
BG 2.14-19
In that garden there was a very large lake filled with shining golden lotus flowers and the flowers known as kumuda, kahlāra, utpala and śatapatra, which added excellent beauty to the mountain. There were also bilva, kapittha, jambīra and bhallātaka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious. The lake was crowded with swans, kāraṇḍavas, cakrāvakas, cranes, and flocks of water chickens, dātyūhas, koyaṣṭis and other murmuring birds. Because of the agitating movements of the fish and tortoises, the water was decorated with pollen that had fallen from the lotus flowers. The lake was surrounded by kadamba flowers, vetasa flowers, nalas, nīpas, vañjulakas, kundas, kurubakas, aśokas, śirīṣas, kūṭajas, iṅgudas, kubjakas, svarṇa-yūthīs, nāgas, punnāgas, jātīs, mallikās, śatapatras, jālakās and mādhavī-latās. The banks were also abundantly adorned with varieties of trees that yielded flowers and fruits in all seasons. Thus the entire mountain stood gloriously decorated.
Essence. The lake glitters with lotuses, lily pads, humming bees, fish, swans, and flowering banks. Scripture lingers in such detail because the Lord's creation is meant to be savored, not skimmed. Slowness and attentiveness are themselves a kind of worship.
BG 2.20
The leader of the elephants who lived in the forest of the mountain Trikūṭa once wandered toward the lake with his female elephants. He broke many plants, creepers, thickets and trees, not caring for their piercing thorns.
Essence. The bull elephant crashes through the forest with his herd, indifferent to the thorns and damage he causes. Unconscious power is destructive power. Many of us move through life with elephantine momentum, trampling more than we realize on our way to satisfaction.
BG 2.21
Simply by catching scent of that elephant, all the other elephants, the tigers and the other ferocious animals, such as lions, rhinoceroses, great serpents and black and white sarabhas, fled in fear. The camarī deer also fled.
Essence. Lions, tigers, rhinos and serpents all flee the elephant's scent. Sometimes our presence intimidates others not by intention but by sheer mass. Notice who quietly leaves the room when you enter, and ask whether your strength is being used to protect or to dominate.
BG 2.22
By the mercy of this elephant, animals like the foxes, wolves, buffalos, bears, boars, gopucchas, porcupines, monkeys, rabbits, the other deer and many other small animals loitered elsewhere in the forest. They were not afraid of him.
Essence. Foxes, deer, rabbits, and other small animals safely wandered the forest under the bull's protection. True leadership creates space for smaller beings to flourish. Power is measured not just by who fears you but by who can breathe freely because of you.
BG 2.23-24
Surrounded by the herd’s other elephants, including females, and followed by the young ones, Gajapati, the leader of the elephants, made Trikūṭa Mountain tremble all around because of the weight of his body. He was perspiring, liquor dripped from his mouth, and his vision was overwhelmed by intoxication. He was being served by bumblebees who drank honey, and from a distance he could smell the dust of the lotus flowers, which was carried from the lake by the breeze. Thus surrounded by his associates, who were afflicted by thirst, he soon arrived at the bank of the lake.
Essence. Drunk on mada, surrounded by females and bees, Gajapati makes the mountain tremble as he comes to drink. Material life sweeps us along in great processions of pleasure-seeking. The very vigor that thrills us is also what carries us toward the crocodile waiting in the water.
BG 2.25
The King of the elephants entered the lake, bathed thoroughly and was relieved of his fatigue. Then, with the aid of his trunk, he drank the cold, clear, nectarean water, which was mixed with the dust of lotus flowers and water lilies, until he was fully satisfied.
Essence. The elephant bathes, drinks, and is utterly satisfied — at the very moment death is approaching. Peak material satisfaction often comes just before the bite. Do not mistake the calm before disaster for proof that the path is safe.
BG 2.26
Like a human being who lacks spiritual knowledge and is too attached to the members of his family, the elephant, being illusioned by the external energy of Kṛṣṇa, had his wives and children bathe and drink the water. Indeed, he raised water from the lake with his trunk and sprayed it over them. He did not mind the hard labor involved in this endeavor.
Essence. Like an attached householder, Gajendra labors to bathe and water his wives and young. Family duty is good, but performed under the illusion of total ownership it traps us. Care for those entrusted to you while remembering that they too belong to the Lord.
BG 2.27
By the arrangement of providence, O King, a strong crocodile was angry at the elephant and attacked the elephant’s leg in the water. The elephant was certainly strong, and he tried his best to get free from this danger sent by providence.
Essence. Without warning, a crocodile clamps onto Gajendra's leg. The mighty elephant uses all his strength against a danger sent by providence. Some difficulties are not for us to muscle through; they arrive precisely so that we discover the limits of our own strength.
BG 2.28
Thereafter, seeing Gajendra in that grave condition, his wives felt very, very sorry and began to cry. The other elephants wanted to help Gajendra, but because of the crocodile’s great strength, they could not rescue him by grasping him from behind.
Essence. Gajendra's wives weep and the herd cannot rescue him from behind. In a true crisis, family love is real but not powerful enough. Recognize the limits of even sincere human help, so that you do not delay turning to the Lord by hoping others will pull you out.
BG 2.29
O King, the elephant and the crocodile fought in this way, pulling one another in and out of the water, for one thousand years. Upon seeing the fight, the demigods were very surprised.
Essence. The fight goes on for one thousand years, dragging in and out of water. Some struggles in our lives stretch on for what feels like lifetimes. The demigods are surprised because such persistent struggle is itself a kind of training ground for surrender.
BG 2.30
Thereafter, because of being pulled into the water and fighting for many long years, the elephant became diminished in his mental, physical and sensual strength. The crocodile, on the contrary, being an animal of the water, increased in enthusiasm, physical strength and sensual power.
Essence. Fighting on the enemy's ground, the elephant grows weaker while the crocodile grows stronger. In our own conditioned environment, lower urges thrive and higher will erodes. Eventually we must call out from a different ground — the ground of the Lord's name and shelter.
BG 2.31
When the King of the elephants saw that he was under the clutches of the crocodile by the will of providence and, being embodied and circumstantially helpless, could not save himself from danger, he was extremely afraid of being killed. He consequently thought for a long time and finally reached the following decision.
Essence. Realizing he cannot save himself, Gajendra finally pauses to think clearly and decides to take shelter of the Lord. Crisis can reveal the door of bhakti that comfort hides. Pious distress is often the doorway that opens us to the lotus feet.
BG 2.32
The other elephants, who are my friends and relatives, could not rescue me from this danger. What then to speak of my wives? They cannot do anything. It is by the will of providence that I have been attacked by this crocodile, and therefore I shall seek shelter of the Supreme Personality of Godhead, who is always the shelter of everyone, even of great personalities.
Essence. Gajendra concludes that not friends, herd, nor wives can save him; only the Lord is the shelter of all. Material life sets danger at every step (padaṁ padaṁ vipadām). Real intelligence is recognizing this and seeking the one true refuge.
BG 2.33
The Supreme Personality of Godhead is certainly not known to everyone, but He is very powerful and influential. Therefore, although the serpent of eternal time, which is fearful in force, endlessly chases everyone, ready to swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord gives him protection, for even death runs away in fear of the Lord. I therefore surrender unto Him, the great and powerful supreme authority who is the actual shelter of everyone.
Essence. Eternal time is a serpent endlessly swallowing everyone, but even death runs from the Lord. Anyone who takes refuge in Him is protected. Death is not the largest power in the universe; the Lord is, and He stands available to those who surrender.