Bhagavad Gita - Daily One Verse Brief Explanation - II 1:45 II

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II 1:45 II

 

aho bata mahat paapam, kartum vyavasitaa vayam

yad raajya-sukha-lobhena, hantum sva-janam udyataah (Gita 1:45)

 

It is very surprising and depressing that we have resolved to

commit a grave sin, that out of greed for pleasure and for kingdom we have

become prepared to slay our kinsmen.

 

From Gita Prabodhani in Hindi pg. 16-17 by Swami Ramsukhdasji

 

 

---------------------------

Chapter 1, Verse 45 is as follows;

 

Aho Bata = alas

Mahat = great

Paapam = sin

Kartum = to do

VyavasitaaH = prepared

Vayam = we

Yat = that

Rajya-Sukha-Lobhen = by the greed of kingdom pleasure

Hantum = to kill

Svajanam = kinsmen

UdyataaH = prepared

 

English translation:-

 

Alas! What a great sin have we resolved to commit, while striving to

slay our own people, by our greed, for the pleasures of acquiring

kingdom.

 

Under the complete control of mental agonies, Arjuna, in his new

avatar of a `Pacifist', has started passing his own value judgements

as universal truths.

 

The word `Aho' expresses utter surprise. Arjuna argues that, " It is

indeed surprising that goaded by the lust for throne and enjoyment

of the supreme authorities for running the Kuru kingdom, we are bent

on perpetrating the most heinous crime of genocide of our own

people. What is the rationale behind such animal like behaviour? "

 

The word `Bata' expresses deep sorrow. Arjuna seems to argue

that, " It is indeed a matter of utter shame and great sorrow that we

are going after the unending cycle of constant acquisitions and

worldly enjoyments, when we are fully aware of the basic fact that

all such pleasures are transient in nature. "

 

This is classic case of how individual theories and value

judgements, which are in total disregard of our ancient collective

wisdom, can possibly destroy the social fabric of a community and a

nation. If everybody starts thinking about `I, me and mine', then

only utter confusion and chaos will prevail in any community, which

will ultimately result in total destruction of all the constituents

of any community as well as any nation.

 

There is a saying in Marathi language: " Mana chintee te, Vairee Na

Chintee " which means 'Only our own mind imagines and worries about

all ills, which even our enemies cannot think of. "

 

What a pity that such a brave and righteous warrior like Arjuna has

been reduced to shambles!

 

In the verse 36 of chapter 3, Arjuna asks, " O Lord Krishna, but

dragged on by what instrument, a man commits sin even though against

his wishes, constrained as if were by an unknown force? "

 

In Physics, as per Newton's first law of motion, " Any physical body

continues to be at its inertial state of rest, as long as it is in a

state of equilibrium of external forces. "

 

Here in the case of Arjuna, there were no external forces for his

reduction to the pitiable state of Inertia.

 

It is interesting to note that in the case of Arjuna, there are no

external environmental forces to guide him. However, the internal

forces those are yet unknown to Arjuna, which are propelling his

fickle mind and compelling him to dance to the tune of vagaries of

his own mind.

 

In the verse 37 of chapter 3, Lord Krishna immediately clarifies

that, " It is the desire (Kaama) and the wrath (Krodha) begotten by

the Rajo-Guna, which is all consuming, all sinful and O Arjuna; you

better know this as your real enemy here in this mortal world. "

 

In the verse 72 of chapter 18, Lord Krishna finally asks

Arjuna, " Have you carefully heard My solemn advice with devotion and

single-pointed concentration of your mind? Has your delusion of

mind, due to your ignorance of the true knowledge of the Self, been

finally completely wiped out? "

 

In the contemporary language: Ready? Steady? Now just go and get it.

 

In the verse 73 of chapter 18, Arjuna immediately responds, " I am

firm and all my doubts have been melted away. I have gained RE-

COGNITION of my Real Nature. My delusion has been completely

destroyed by your grace, O Lord Krishna! Now I am fully aware of my

obligatory duties as a true warrior. I am ready to rise to the

occasion and I will fight this battle in accordance with your solemn

advice. "

 

I sincerely wish that all Sadhakas will aim for a revival within and

a rediscovery of one's divine personality by means of daily study of

Shreemad Bhagawad Geeta, preferably during the `Brahma Muhurta' i.e.

a time period between 4 am to 7 am.

 

Thanks & Best Regards,

Shrikant Joshi

-------------------------

OTHER SADHAK COMMENTS

 

Dear Shrikantji Joshi,

 

I enjoy you comments on the shlokas, because they stimulate deep

introspective thought.

In this last post, you touched on something, that has been on the

edge

of my awareness for quite some time, I have with respect pasted in

some of your comments:

 

'Based on my understanding -

I support the strand of `Narake Aniyatam VaasaH' as it gives hope

to

a person in any state that there exists a chance for self-improvement

to move up the ladder from the Hell to the mortal Earth to the

Heaven subject to performance of righteous duties.'

 

The best way I can put it is that very statement you made is in fact,

a rung of the ladder to heaven as it were, the very fact that one

desires all to achieve salvation, moksha, heaven whatever one calls

it, reflects back upon one.

Also the desire to do right by all, not through fear but through

love,

goes beyond all dogmas and rituals.

 

With Respect and Divine Love,

 

Mike Keenor

 

 

 

 

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PREVIOUS SHLOKA

 

II 1:44 II

 

utsanna-kula-dharmaanaam, manushyaanaam janaardana

narake'niyatam vaaso, bhavatity anususruma (Gita 1:44)

 

We have heard, O Janardana that men who have lost their family

traditions, dwell in hell, for an indefinite period of time.

 

From Gita Prabodhani in Hindi pg. 16 by Swami Ramsukhdasji

--------------------------

 

Chapter 1, Verse 44 is as follows;

 

Utsann = destroyed

Kula-DharmaaNaam = family religious rites

ManuShyaaNaam = of the men

Janaardana = O Krishna!

Narake = in hell

Aniyatam = for unknown period

VaasaH = dwelling

Bhavati = is

Iti = thus

Anushushrum = we have heard

 

English translation:-

 

We have heard, O Krishna, that hell is verily the long lasting abode

for an indefinite period of time of the men whose family religious

practices have been lapsed.

 

`Naraka' i.e. the Hell is an exact mirror image of `Swarga' i.e. the

Heaven. They are `Exclusive OR' to each other in terms of the

mathematical language. Our existence in this mortal world is indeed

a borderline existence. If one follows the practice of `Adharma'

i.e. unrighteousness, then one is destined to the Hell. On the

contrary, if one follows the practice of `Dharma' i.e.

righteousness, then one is destined to the Heaven.

 

In different religions, there are further different interpretations

of such basic concepts of the Hell and the Heaven.

 

In the verse 16 of chapter 16, Lord Krishna has said, " Bewildered by

many ill-thoughts, entangled in the meshes of delusion and addicted

to the instant gratification of desires, they fall into the foul

Hell " .

 

In the verse 18 chapter 16, Lord Krishna has said, " Having taken

refuge under the attributes of self-conceit, brutal force, egoism,

lust and wrath; these malicious people despise Me (the Atman, a

fraction of the superset the Brahman which is personified as Lord

Krishna) dwelling in the bodies of themselves and others " .

 

In the verse 19 chapter 16, Lord Krishna has also said, " These cruel

haters, the worst of men, I constantly hurl such evil-doers into the

wombs of demons resulting into the cycle of births and deaths. " They

do have a chance to improve their status only if they abandon

`Adharma' and turn to `Dharma'. An eloquent example is of price

Prahlaada, who was born in the family of the king of demons called

as HiraNya-Kashyapa.

 

In the verse 20 of chapter 9, Lord Krishna has said, " The knowers of

the three Vedas (Rigveda, Yajurveda and Saamaveda excluding the

fourth Atharvaveda as it induces desires of monetary considerations

in all spheres of activities), those who drink invigorating juice of

`Soma Vanaspati', those who are cleansed of all their sins, those

who worship Me with sacrifices, pray for their onward march to the

Heaven. They eventually reach the holy world of Lord Indra and enjoy

the heavenly pleasures of the gods " .

 

In the verse 21 of chapter 9, Lord Krishna has said, " Having enjoyed

the spacious world of the Heaven, they return to the world of

mortals, when their merit is exhausted; thus conforming to the

doctrine enjoined in the three Vedas and desirous of missing worldly

enjoyments, they obtain the constantly changeable state represented

by cycle of births and deaths. "

 

Thus in summary, in the parlance of Vedanta philosophy, if one does

not perform his obligatory duties of `VarNa Dharma', `Jaati Dharma'

and `Kula Dharma', `Rashtra Dharma' and `Manushya Dharma' then one

is destined to the Hell, otherwise either to the mortal Earth or to

the Heaven.

 

It is my understanding that -

 

- In Christianity, there is a doctrine that, there is only one birth

given to every human being and one has to perform his duties as if

it is the Last Offer. In a way it is likely to induce fear and

orient every believer in Christianity to perform his solemn duties.

 

- In Islam, there is a concept that one has to perform supreme

sacrifice of `Kurbaani' i.e. voluntary death for the protection of

Islam, in the name of the Supreme Being named `the Allah'. The

current human mortal existence is similar to the status of a transit

passenger waiting for onward journey to the `Jannat' i.e. the

heavenly abode where one will be rewarded with all his unfulfilled

pleasures. In a way this too is likely to induce fear and orient

every believer in Islam to perform his solemn duties.

 

- In Buddhism, there is a concept of `NirvaaNa' which is a

derivative of `Brahma-NirvaaNa' in Vedanta philosophy. Buddhism

stresses `Nivruttim' i.e. the concept of retirement from human

pleasures as against `Pravruttim' in Vedanta philosophy which

encourages pleasures with moderation and self-regulation.

 

Please note that I am not criticising any religion or faith, I am

just stating my humble understandings, which are open to be

challenged by every Sadhak.

 

The reason for such an elaboration is `Patha-Bheda' of Shreemad

Bhagawad Geeta i.e. two off-shoots of interpretation in the words

namely `Narake Niyatam VaasaH' versus `Narake Aniyatam VaasaH'.

 

Based on my understanding -

I support the strand of `Narake Aniyatam VaasaH' as it gives hope to

person in any state that there exists a chance for self-improvement

to move up the ladder from the Hell to the mortal Earth to the

Heaven subject to performance of righteous duties.

 

I do not support the strand of `Narake Niyatam VaasaH' as it gives a

false impression that once you attain the Hell then you are

permanently consigned to the Hell. This destroys the very hope that

there exists a chance for self-correction even release from the

Hell.

 

Arjuna is worried that if he participates in the gruesome epic

battle then he might be consigned to the Hell forever and therefore

his argument is that, " It is not the question of my abilities or my

whole-hearted willingness to fight the battle; but why to invite a

trouble in the first place when you have the intelligence with the

grace of God, to prevent your own downfall " .

 

Thanks & Regards,

Shrikant Joshi

-----------------------------

 

Shree Hari

Ram Ram

Thank you Shri Shrikantji Joshi for taking the initiative to support

this divine work and to Mrs. K Asani for requesting shloka

explanation on a daily basis.

From Gita Talk Moderators

Ram Ram