Bhagavad Gita - Daily One Verse Brief Explanation - II 2:32 II

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|| Shree Hari ||

Ram Ram

 

II 2:32 II

 

yadrucchaya chopapannam, svarga-dvaaram apaavrutam

sukhinah kshatriyaah partha, labhante yuddham idruhsam

 

" A righteous war throws open the gates of heaven to all the warrior

class participating in it. Only a blessed few, even among

Kashatriyas, will have such a golden opportunity offered to them. "

 

 

From Gita Prabodhani in Hindi pg. 41 by Swami Ramsukhdasji

 

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

 

Yadruchchaya = by itself / by will of God

Cha = and

Upapannam = come

Svarga-dvaaram = the gate of the heaven

Apaavrutam = opened

KshatriyaaH = warriors

Paartha =O Arjuna!

Labhante = obtain

Yuddham = battle

Iidrusham = such

 

English translation:-

 

O Arjuna, happy are the warriors, who get such a battle that comes

unsought as an open gateway to the heaven.

 

In Sanskrit language, the definition of a `Kshatriya' i.e. a warrior

is `YaH Kshataat Traayate SaH KshatriyaH' i.e. a person who protects

the masses from the injuries, pains and sorrows arising due to

lawlessness and misrule in a society and a nation.

 

`Swadharma' i.e. innate nature of a warrior is to protect the good,

to destroy the wicked and to establish superiority of righteousness

over the unrighteousness.

 

A person who saves mankind from destruction is a `Kshatriya' i.e. a

warrior. Kshatriya is not a caste or a creed in India. A person who

has a mental capability, physical capacity coupled with a lasting

enthusiasm and a burning desire to defend the weak and the poor,

besides the preservation of traditional culture and territorial

integrity and sovereignty of a nation against all acts of

aggression, is called a `Kshatriya' i.e. a true warrior.

 

A warrior is never content with domestic pleasures and comforts. He

is the first person to stand up against the unrighteousness and

fight against all the evil and wicked forces, till either he gets

killed in the process or succeeds in the battle and upholds the

righteousness.

 

A true warrior's intrinsic nature makes him an ideal candidate for

fighting in a battle. It does not imply that a warrior always seeks

enmity, creates hatred and initiates a fight without a rhyme or a

reason. However, whenever a righteous war is inevitable as the last

option, a warrior is always ready to face such challenges in life. A

true warrior should readily avail of every such opportunity to fight

an unsought and righteous war. The ultimate fruit of action, of

fulfilling obligatory duties to a society and a nation, is the

attainment of the heaven for a true warrior.

 

Please refer verse 32/65 in Udyogaparva of Mahaabhaarata wherein it

is stated, " Oh thou best of men, there are only two types of persons

who pierce the constellation of the Sun and attain unity with the

Brahman; a Sannyaasee who is deeply stepped in Yoga and a Kshatriya

who succumbs to death while fighting in the battlefield. "

 

Also please refer verse 72/18 in Udyogaparva of Mahaabhaarata

wherein it is stated, " The sin that is committed by killing one who

does not deserve to be killed is as great as the sin of not killing

one who deserves to be killed. "

 

In the case of Arjuna, the 13 years of trials and tribulations in

the exile are over and a fresh new lease of life has been unleashed.

Arjuna ought to rise to the occasion and seize the opportunity to

excel in demonstrating his true mettle, in such a unique and

wonderful situation. For Arjuna, diffidence and despondency are

totally out of place at this juncture, when the tide of fortune is

on the ascent for him.

 

The tide of fortune and the opportune moments come to one and all,

which are in conformity with the theory of evolution in the ascent

of man. Blessed are those who utilise such advantages, however, not

for selecting the option of `Preyas' i.e. for satisfying selfish

desires and aggrandisement, but for selecting the option of

`Shreyas' i.e. what ought to be done in every challenging situation,

without bothering about a favourable outcome, irrespective of

personal likes and dislikes.

 

Lord Krishna draws attention of Arjuna to the divine role that he

ought to perform and reprimands him for the dishonourable stance

that Arjuna has taken at the very crucial moment in the royal

battle.

 

Please refer the verse 5 in chapter 16 in Shreemad Bhagawad Geeta,

where in Lord Krishna has boosted the self confidence in Arjuna by

declaring, " The divine nature is deemed for liberation from the

cycle of unending births and deaths, while the demoniac nature is

deemed for perpetual bondage. O Arjuna, please do not grieve, as you

are born of divine nature and you have been selected to perform a

divine role by the will of the Supreme Being. "

 

Thanks & Best Regards,

 

Shrikant Joshi

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

Dear Mike,

 

Thank you for maintaining the momentum of the meaningful dialogue.

 

In response to your observations, I would like to submit as follows;

 

In Sanskrit language, 'Maanasa' has two meanings. One is of mental

origin and the other one is the famous glacier in the Himaalayas.

Hima

means ice and Aalaya means home.

 

In a poetic form, " Ramate Na Eva Hansasya Maanasam Maanasam Vinaa "

i.e. The mind of a Hansa bird is not interested in anything else but

the famous Maanasa glacier.

 

By the way, the famous German airline is named Lufthansa i.e. Air-

born Hansa bird. Luft mean Air in German language.

 

As illustrated in chapter 10 of Shreemad Bhagawad Geeta, Lord Krishna

has described, " Mad BhaavaaH MaanasaaH JaataaH, Yeshaam Loka ImaaH

PrajaaH " i.e. all beings in the Universe have My mental origin and

the human beings are the sons of those fourteen sons i.e. Manus, who

were in turn sired by the seven Sages.

 

In Sanskrit language, 'Maanava' means belonging to or related to King

Manu. Therefore, son of King Manu is called as 'Maanava'.

 

It is the progression of every being from Markata (monkey) to Maanava

(human being) to Maadhava (Lord Vishnu).

 

The rudderless, unhindered play of human mind is equated with 'Markat

CheshtaaH' i.e. monket tricks.

 

The cold blooded, merciless, intellectual play of a human being

leads to hegemony and tyrannical rule.

 

When the trio of physical body, mind and intellect is singularly

focussed on the the Self then and then only, a human being attains

the state of 'Maadhava'.

 

Now coming back to your question, " Is there not a danger of

rationalizing profundity, with science? "

 

I fully appreciate comments from Shri Vyasaji today. The full and

final truth is indeed 'VaasudevaH Sarvam'. As a student of science,

having belief in the building block theory, as on todate, this can

be equated with E=m C squared. Tomorrow another 'Albert Einstein

Plus' will come up with yet another superior equation based of

modern String Theory and we will go through such updates for time to

time.

 

Therefore, let us continue the phase of 'Tushyanti Cha Ramanti Cha " .

 

Thanks & Best Regards,

 

Shrikant Joshi.

 

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

 

Dear Shrikant,

 

I believe we may have the makings of a meaningful dialogue.

 

Reflecting on your statement pasted below:

'The mind needs the rudder of the intellect, without which it goes

helter skelter. The intellect does not get focussed on gross level.

It needs the subtlest of the subtle entity the Aatman to focus.

Under the presence, supervision and the guidance of the Aatman, the

trio of the....'

 

I will paste in a version of Bhagavad Gita CH. 10. 9 -

 

Macchittaa madgatapraanaa bodhayantah parasparam;

Kathayantashcha maam nityam tushyanti cha ramanti cha.

(ramanti seems to have various translations)

 

CH :9 With their minds and lives entirely absorbed in me,

enlightening each other and always speaking of me, they are satisfied

and delighted.

 

You notice Shri Krishna talks of the 'mind' being absorbed in the

'Divine Beloved', plus of course lives and talk, a sort of positive

feedback, round and round, to one assumes a sort of divine tipping

point,(avalanche affect), is reached. Is intellect involved? I am

not sure, but never the less juxtaposed to this, see the paste from

the book 'The Cosmic Game',(Lila?)by Dr, Stanislav Grof,[..I have

not yet met a single individual who has had a deep experience of the

transcendental realms and continue to to the world view of

western materialistic science. This development is quite independent

of the level of intelligence, type and degree of education, and the

professional credentials of the individuals involved...]

 

Is there not a danger of rationalizing profundity, with science?

 

Dear Sadhaks this is to me, a wonderful opportunity of divine

dialogue.

 

With Respect and Divine Love,

 

Mike keenor

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

NEW POSTING

Brother Vyas,

Your comment on the Mind/Intellect, and the role of ATMAN,

is the best I have read, you did deal with the same subject some time

back, I was a little perplexed by it, either you have done a better

job this time, or I am starting gain some wisdom, or maybe a bit of

both, whatever. But I would encourage all Sadhaks who are a little

fogy in this area, (like me), to read these comments with care.

 

My reference to science and the spiritual, is that it is easy to see

things backwards, 'cart before horse'. Swami Vivekananda predicted

the coming of wireless telegraphy, by his understanding of the

universe, through the 'The science of Yoga',as he referred to Yoga.

A friend of mine many years ago said, " I couldn't believe what I was

reading, he,(Swami Vivekananda), was writing about the theory of

relativity years before it came to light " .

So I would say we are of one accord, Science, lags the 'Ancient

Wisdoms'.

In passing Shrikant Joshi, pointed me to Bhagavad Gita 10.9, I think

this has had a positive outcome.

 

With Respect and Divine Love,

 

Mike (Keenor).

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

Hari Om

 

Brother Mike ! The beauty of Gitaji is that acts as a mirror also !

As is our belief, so does it manifest itself. I read your message,

as usual with interest. Without interfering into your joy of BG

10:9 , let me state that the joy envisaged there, does not result

by mind or intellect getting absorbed in Divine. Being inert and

active, they can not reach Divine at all. They can focus

themselves , however, as a child focuses its sight on Moon, unable

to reach there. The joy arises because of their remaining in

equanimous state. On one hand they do not have any desires of

world , having understood the futility thereof. On other hand, they

cant reach THAT element which is even beyond their own very cause-

NATURE ! Hence the mind/intellect do not have any option but to slip

into silence/stability/ motionless . The reference by Shrikantji of

Atman being the ultimate guide to mind/intellect should be

understood only with reference to Atman itself getting absorbed in

Divine, being part of Divine itself. Once the Master ( Atman) is on

one path, the servants ( mind/intellect) MUST follow him, as a

law ! His views should not be extended to mean that Atman gives

directions to mind/intellect. It can not do so ! It is not empowered

to do so ! Hence falling of mind/intellect into an

optionless/equanimous zone, creates the joy within referred in many

verses including in 10:9 referred by you. That state of inert is

referred in Holy Gita to be the end of INERT ! That also addresses

your distinction between mind and intellect. Note also, that while

Raaj Yoga ( Meditation) emphasises upon the stability of mind, but

Gitaji emphasises upon the stability of intellect. In a stable

intellect, equanimity and Viveka shine.

 

As regards reconciling Science and Spirituality , I must hesitate

to state ( not being a student of science at all ) that till

Science comes out with a conclusion that there is nothing existing

in the universe except Paramatma, (No gas, no liquid, no solid, no

matter) and that the same element is reflecting / manifesting

itself in different forms based on the perceptions of the perceiver,

I am afraid, the journey of Science will not be over. What

conclusions can be arrived at when some one takes as basis a thing

which actually does not exist at all ? There is one idiom in Hindi –

" ANDHE KO ANDHERE MAIN BADI DOOR KI SOOJHI " ( A blind man in

darkness has seen something which is far away! ) That is how the

science is going- the modern science. In Gita : Science ( Vigyaan)

has been defined to be " VASUDEVA SARVAM' ( All is Brahman) !!

 

Jai Shree Krishna

Vyas N B

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BHAGAVAD GITA RESOURCES

 

Please see list of Bhagavad Gita resources at:

 

http://www.karmayog.org/bhagavadgita/

 

(compiled by karmayog.com)

Shrikantji / Sadhaks if you have come across other great resources,

please kindly send note to us with link. Ram Ram

 

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

 

|| 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