Bhagavad Gita - Daily One Verse Brief Explanation - II 2:27 II

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|| Shree Hari ||

Ram Ram

 

jaatasya hi dhruvo mrityur, dhruvam janma mrtasya cha

tasmaad aparihaarye 'rthe, na tvam sochitum arhasi

 

" The reason is that death is certain of which is born; birth is

certain of that which is dead. You should not therefore lament over

the inevitable. "

 

Comment:

 

Whatever has been obtained will be lost, no one can independently

stop this separation. The reason is that whatever we get, it

departs, is not ours and is not for us, it belongs to the world and

is meant for the world. Its use is for the service of the world only

and not for the individual himself.

 

From Gita Prabodhani in Hindi pg. 35 by Swami Ramsukhdasji

 

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Chapter 2, Verse 27 is as follows;

 

Jaatasya = of the born

Hi = for

DhruvaH = certain

MrutyuH = death

Dhruvam = certain

Janma = birth

Mrutasya = of the dead

Cha = and

Tasmaat = therefore

Aparihaarye = inevitable

Arthe = for the sake of

Na = not

Tvam = you

Shochitum = to grieve / lament

Arhasi = ought / should

 

English translation:-

 

Indeed, death is certain for the born and birth is certain for the

dead. Therefore, you should not lament over the inevitable.

 

Every human existence is valid for a finite period of time and it is

a matter of dignity that every human being should accept gains with

pains as well as joys with sufferings with equanimity. He / She

should face challenges in his / her individual life with equipoise.

 

The inevitability of death can never justify suicides, murders and

genocides. One cannot desire, plan and execute death of other human

being as a matter of free will and choice. Even death sentence is

given only in the rarest of the rare cases in many countries.

 

Unfortunately, the fear of death and fear of God is still being used

as an instrument to streamline lives of many ignorants in this

mortal world.

 

The Buddhist Nun `Patacara' had consoled a bereaved mother in a very

poetic manner as follows;

 

" Weep not, for such is here the life of man

Unasked he came, unbidden went he hence

Lo! Ask thyself again whence thy son came

To bide on earth this little breathing space

By one way come and by another gone

So hither and so hence – why should ye weep? "

 

From a purely materialistic or atheistic point of view life is an

ending stream of various manifestations arising from nowhere and

disappearing into nowhere. On the contrary, theists believe that

there is a plan and purpose behind every manifestation. The

unfulfilled residual desires fructify into a new embodiment and the

embodied one undergoes fresh new experiences, fulfills some of the

residual desires, creates additional new desires and ultimately

succumbs to death when the current manifestation no longer serves

the purpose. Such cycle of birth and death continues till all the

unfulfilled residual desires are fulfilled and the embodied one

finally attains realisation of the Self or the unity with the Self.

 

Please refer to the verse 6 in chapter 8 of Shreemad Bhagawad Geeta,

wherein Lord Krishna says, " Whatever living being, a man thinks of

at the last moment, when the soul departs the physical body, that

living form or manifestation he attains in the next birth. O Arjuna,

a man on the deathbed has been thinking of that living form

throughout his current life. "

 

What we think of, we become. Our past thoughts have determined our

present manifestation and those carried forward thoughts and

additional thoughts in the present life will be responsible for the

future manifestation.

 

" If you can dream it, you can do it " …..Walt Disney.

 

It reminds me of a very nice `Doha' i.e. verse from Santa Kabir,

which is as follows;

 

" Shoka Useekaa Keejiye, Jo Anahonee Hoya,

Anahonee Hotee Nahi, Jo Honee So Hoya "

 

It means that one should grieve only if something unheard off has

happened. A death is a known fact. A birth is a known fact. Whatever

happens, it happens only for good.

 

Lord Krishna is trying to communicate to Arjuna the same eternal

truth in this verse 27.

 

Thanks & Best Regards,

Shrikant Joshi

 

 

===============================================================

-Shree Hari-

 

Shrikant Joshi,

 

Sir, I read with much interest Gita 2:25 your comment:

 

'It is very hard to conceive of an entity that cannot be perceived by

the five standard sensory organs of a human being; which are eyes,

ears, nose, tongue and skin. As per " ManaH ShashthaaNi IndriyaaNi " ,

it is Lord Krishna's invention that the mind should be considered as

the sixth sensory organ. Although it is quite different from the

sixth sense a girl / woman is supposed to possess.'

 

Yogis, Sufi, and other mystics among Christian, Jews etc.

transcend beyond the limitations of what one might consider the

normal mind. Swami Vivekananda, dealt with this quite openly in his

book,'Raja Yoga'. Is this refinement of the mind? Have you any

thoughts/comments?

 

Sir your commentaries, I find are totally stimulating, (love the

scientific/technical thoughts), they certainly cause me to ponder

deeply, to me they have a dynamic quality.

 

With Respect and Divine Love,

 

Mike (Keenor).

 

 

 

|| Shree Hari ||

Ram Ram

 

All Sadhaks can and should contribute as well. Discussion /

clarification is encouraged

 

OTHER REQUESTS FROM SADHAKS -

 

Please feel free to take the lead in any of these areas so that all

sadhaks may benefit.

 

- Introduction to Chapters (GT MODERATOR FROM SADHAK SANJIVANI)

- Chapter Summary - Principles and Laws emanating from it.(N.B. VYAS)

- Summary of Chapter from Sadhak Sanjivani " AS IS "

- Yes, Epilogue / Important Facts in each verse good to bring out.

- Any subtle thoughts / interpretation (MIKE)

- In-depth explanation of " Om Tat Saditi Srimadbhagavadgitaasu,

Upanishadsu..... " is a very good idea. (GT MODERATOR FROM SADHAK

SANJIVANI)

 

From Gita Talk Moderators

Ram Ram

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

 

Shree Hari

Ram Ram

We deeply thank Shri Shrikantji Joshi for taking the initiative to

support this divine work of daily one verse Bhagavad Gita

explanation and Shri Madan Kauraji for the Gita Prabodhani

translation Chapter 1 and 2 and to Mrs. K Asani for requesting shloka

explanation on a daily basis.

From Gita Talk Moderators

Ram Ram