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Å›rÄ«-bhagavÄn uvÄca
kutas tvÄ kaÅ›malam idaá¹
viá¹£ame samupasthitam
anÄrya-juṣṭam asvargyam
akīrti-karam arjuna

12 times this text was mentioned in purports to other texts: LBG(9) , SB(1) , TLKS(2)

 Å›rÄ«-bhagavÄn uvÄca - the Supreme Personality of Godhead said; kutaḥ - wherefrom; tvÄ - unto you; kaÅ›malam - dirtiness; idam - this lamentation; viá¹£ame - in this hour of crisis; samupasthitam - arrived; anÄrya - persons who do not know the value of life; juṣṭam - practiced by; asvargyam - which does not lead to higher planets; akÄ«rti - infamy; karam - the cause of; arjuna - O Arjuna.


Text

The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all beï¬tting a man who knows the value of life. They lead not to higher planets but to infamy.

Purport

Kṛṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Kṛṣṇa is referred to as BhagavÄn throughout the GÄ«tÄ. BhagavÄn is the ultimate in the Absolute Truth. The Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; ParamÄtmÄ, or the localized aspect of the Supreme within the heart of all living entities; and BhagavÄn, or the Supreme Personality of Godhead, Lord Kṛṣṇa. In the ÅšrÄ«mad-BhÄgavatam (1.2.11) this conception of the Absolute Truth is explained thus:

vadanti tat tattva-vidas
tattvaá¹ yaj jñÄnam advayam
brahmeti paramÄtmeti
bhagavÄn iti Å›abdyate

“The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, ParamÄtmÄ and BhagavÄn.â€

These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun’s surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisï¬ed by simply understanding the sunshine – its universal pervasiveness and the glaring effulgence of its impersonal nature – may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the ParamÄtmÄ feature of the Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the bhaktas, or the transcendentalists who have realized the BhagavÄn feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.

The Sanskrit word bhagavÄn is explained by the great authority ParÄÅ›ara Muni, the father of VyÄsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called BhagavÄn. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including BrahmÄ, Lord Åšiva or NÄrÄyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the Brahma-saá¹hitÄ by Lord BrahmÄ himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or BhagavÄn, known as Govinda, and He is the supreme cause of all causes:

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-Änanda-vigrahaḥ
anÄdir Ädir govindaḥ
sarva-kÄraṇa-kÄraṇam

“There are many personalities possessing the qualities of BhagavÄn, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.†(Brahma-saá¹hitÄ 5.1)

In the BhÄgavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:

ete cÄá¹Å›a-kalÄḥ puá¹saḥ
kṛṣṇas tu bhagavÄn svayam
indrÄri-vyÄkulaá¹ lokaá¹
má¹›á¸ayanti yuge yuge

“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.†(BhÄg. 1.3.28)

Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.

In the presence of the Supreme Personality of Godhead, Arjuna’s lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word kutaḥ, “wherefrom.†Such impurities were never expected from a person belonging to the civilized class of men known as Ä€ryans. The word Äryan is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or BhagavÄn, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Ä€ryans. Although Arjuna was a ká¹£atriya, he was deviating from his prescribed duties by declining to ï¬ght. This act of cowardice is described as beï¬tting the non-Ä€ryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen.