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Veer Bhogya Vasundhara is philosophy of KSHATRIYA CHANDRAGUPTA MOURYA

Young Bites. Dated: 11/18/2017 8:05:26 AM

( Sh. Nikhil Gupta )
In the Bhagwat Gita, Lord Krishna in Chapter 2 implies that “Veer bhogya vasundhara” which means that only the brave rule the land. Actually the proverb in Bhagawad Gita chapter 2 is that If you are killed in the battle, you will go to heaven; if you win, you will enjoy the earth. Therefore arise, O Son of Kunti, resolve to fight. In the mythological epic of Mahabharata there is war between kauravas and pandavas . The conflict arose from a dynastic succession struggle between two groups of cousins, the Kauravas and Pandavas, for the throne . Arjuna is full of compassion and very sorrowful in the middle of war. Seeing Arjuna’s eyes brimming with tears Lord Krishna tells him that these are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy. Krishna asks Arjuna not to yield to this degrading impotence and give up such petty weakness of heart . Lord Krishna smiling in the midst of both the armies, spoke the following words to the grief-stricken Arjuna , “ You are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead. Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change. The nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception and one must learn to tolerate them without being disturbed. The person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. Those who are seekers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul. Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction. For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain. How can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill? As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones. The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind. For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament. Considering your specific duty as a KSHATRIYA, you should know that there is no better engagement for you than fighting and defending your principles and realm; and so there is no need for hesitation. Happy are the KSHATRIYAS to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets . If, however, you do not fight this war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. People will always speak of your infamy, and for one who has been honored, dishonor is worse than death. The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward. Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? Either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination. “ Lord Krishna thus explains the concept of VEER BHOGYA VASUNDHARA to a KSHATRIYA . This clearly fits well on the personality of the KSHATRIYA CHANDRAGUPTA MOURYA – The Great .
After explaining analytical knowledge of sankhya philosophy to Arjuna Lord Krishna further explains the knowledge of yoga whereby one works without fruitive result . Lord Krishna tells Arjuna,” Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place. The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty. Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga. “ Here also Lord Krishna places the KSHATRIYA duty above everything else including Brahmin who is engaged in reading Vedas . Lord Krishna asks Arjuna to be transcendental to all such activities and perform his KSHATRIYA duty to fight and defend his principles .
VEER BHOGYA VASUNDHARA means that brave shall enjoy the fruits of land. The weaker people or weaker republics have no place in the world. The history of human race tells us that might is right and only those survive who are fittest to rule. One can argue that right is might but to prove that right is might also needs some sort of might to prove it. Our scriptures tell us the right and honorable things but we have failed to take these teachings seriously and that is why India got defeated by outsiders so many times . The effort by disgruntled elements and writers to denigrate the old time KSHATRIYA varna proved detrimental for the Indian nation . By the rajput period old time KSHATRIYAs like GUPTAS were forgotten and rajput princes fought amongst themselves and whenever any outsider dirty attacker attacked , only one section fought and rest remained spectators .
Thus majority brahmins remained busy in temples , majority businessmen remained busy in business , majority farmers remained busy in fields and majority Dalits remained busy in their activities . India got defeated many times due to this .The nationalism of India weakened beyond repair .
This nationalism with concept of VEER BHOGYA VASUNDHARA was later revived by the freedom fighters against British .
The author is guided by the motto ,” THE ROYALE GUPTA WARRIORS NEVER FIGHT FOR THEMSELVES BUT FIGHT FOR A BIGGER CAUSE “ . Vande Matram and Jai Hind