Bhaghavat Gita lectures by Sri Sathyadhyana Thirtha, Q & A Part 2

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hari saRvOththamma, vAyu jIvOththamma

 

shrI hayagrIvAya namaha

 

QUESTIONS & ANSWERS CONTD:

 

Sri Subba Rao: Swamiji, in this Suthra Bhasya, one who made the

statement that jeeva is brahma, that jeeva is antharyami is jnaanees who

 

has paramarthika view point, one who made the final statement

(Sidhdhantha), that jeeva is antharyami, i.e. Sidhdhanthi is ajnanee &

he has vyavaharika point of view. Such peculiar situations may not be

found anywhere else. If there is, kindly show me a famous one.

 

Srigalavaru: Yes, consider Sankara Bhasya under Suthra Eakshatherna

Sabdham (B 85) " According to Sankhya philosophy, the object

represented by the word Sath in " Sadheva Somyedhagra Asseth " Shruthi is

pradhana (Jadaprakruthi) & the first statement (Purvapaksha) is that

object is the creator of the world. Since Sankaracharya has to oppose

this statement, & it is said that the " Thadhaikshatha " i.e. the object

saw. The act of seeing cannot be performed by non living prakruthi but

can be performed by a chethana, Brahma; hence Brahma is the creator of

the world, not non living prakruthi. Sankaracharya decided like

that. Then he felt the difficulty how can Nirguna Brahma performed the

act of seeing. He has explained that he was only supposed non existing

power of seeing in nirguna Brahma, therefore, it has not actually

resulted in wrong decision (Apasidhdhantha).

 

Sri Subba Rao: Swamiji, supposed (subject of illusion false) the

act of seeing can be pradhana also, so why we should not say the object

of the word sath is pradhana only & not Brahma?

 

Srigalavaru: Your complaint cannot be solved. Please hear what they

have to say. It is possible to mistake minister for a raja, but no one

mistakes a meanial servant for Raja. Just as the supposed Royalty does

not appear in a menial servant but is likely to occur in a minister

similarly, the supposed act of seeing cannot occur by non living

prakruthi, but can occur by Chethana Brahma. But this is a clever

explaination & not a clear proof. Suppose that the minister & the

commander do not have any good dress or anything else which a servant

does not have, all of them would be in the same position & any one of

them may be mistaken for the king or maynot be mistaken. In the present

case, the non living prakruthi (Pradhana) & nirguna Brahma are on

similar footing. Actually, if we consider further since we are seeing,

numerous variations in Jada Prakruthi, it is more probable that an act

of seeing may occur by pradhana.

 

In this way, in their system, Purvapaksha is stated by ignorance &

sidhantha also is arrived at by ignorance. Therefore, ancient people

have said " Chodhyam va Parihare va kriyatham dwaitha bhasya ya, nahya

dhwaithe sasthra chedhana " meaning all doubts & explaination have to

take place in dhwaita bhava (Vyavahara dhrushti). About Advaita

questions are in appropriate.

 

Sri Subba Rao: Then how to arrive at Advaita?

 

Srigalavaru: If you start arrive at Advaita, dhwaitha comes up, if

you start establishing nirguna Brahma with proofs, the nirgunathva gets

destroyed. Therefore, according to Sruthi " Avachanenaiva Provacha " .

They understand " Maunamenaparamoththaram " , it is written in Sankara

Bhasya that when the sishya asked the guru, the later kept mauna.

 

Sri Subba Rao: Swamiji, it is recorded that when his student asked

Budha dheva " what is the final truth " Budha dheva kept mum (adopted

mauna). English people have said " It stands self condemned i.e. for

their system they have accepted that there is no proof, & thus condemned

it. Here also same thing has happened.

 

Sri Sethu Rao: Swamiji, because dvaitha bhava comes up when one tries

to arrive at advaita with proofs to avoid the contradiction of his own

system, advaitha wiht proofs to avoid the contradiction of his own

system, adwaitha has to adopt mouna. Then what is the use of lakhs of

books (granthas)?

 

Sri galavaru: All your questions of today should be addressed to the

Advaitha granthakaras. According to their system, all are waste.

 

Sri Subba Rao: Swamiji, do they also say so?

 

Srigalavaru: They say " Siddhantha Nivartha KAthavath " i.e. our system

even though it may not establish advaitha by proofs, it removes the

illusion of dhvaithabhava. Therefore, our shastra is fruitful. This is

only a clever statement not a convincing argument. Without establishing

advaitha, dvaithabhava cannot be removed. Next question is how this

illusion came & for whom. According to Sruthi " Asangohyam

purushaha " . Brahma is jnani svarupa & untouched by ignorance. Hence he

cannot have any illusion. They say there is no satisfactory reply for

this question. The answer looks beautiful, but if one starts

practising, sadhana on that basis, he will meet with many difficulties.

 

Sri Subba Rao: Swamiji, from the lectures so far heard, it is clear

because the difference between jeevas & Brahma has been stated in

Sruthies like " Ya athmani thisten " Jeeva is a bhinnamsa of Brahma.

This has been established. THen why it should not be said that the

collection of chethanas like Brahma is the parabrahma vasthu?

 

Srigalavaru: By collection do you mean a mixture like that of grapes,

almonds, sugar candy etc. or a compound like honey formed by essence of

many flowers collected by bees?

 

Sri Subba Rao: We say it is like the mixture of grapes & almonds.

 

Srigalavaru: This means your saying that a collection of a number of

chethanas were present at the time of pralaya. But all these chethanas

were present at the time of pralaya. But all these chethanas cannot

become parabrahma because according to shruthies " yatho va yimani

bhuthani jayanthe " . " Ya athmani thishten Antharyomayathi? for all

jeevas there is only one creator & among the jeevas, there is only one

antharyami over lord- controlling the jeevas. Therefore, the

overlordship comes to only one you have to agree with this. Even though

there are many people in Government Maharajais the only overload &

controller. similarly, Narayana who is different from all others is the

only Parabrahma (Sarvoththamvasthu).

 

Sri Subba Rao: Swamiji, then it can be said that the collection of all

the chethanas like brahma is a compound like Honey.

 

Srigalavaru: This is the worst suggestion. If such a compound is

brahma when chethanas like Brahma come out of the compound, the compound

will undergo many changes & finally get destroye.d That means there

will be no parabrahma at all. Moreover from this suggestion, it means

that parabrahma is born by the joining of many chethanas, & does not

mean that chethanas have come out of parabrahma. When calcium carbonate

(sunnakallu) & water join, calcium oxide (sunna) is born. What you call

hydrogen & oxygen go together to form water. But sunnakallu cannot be

born form sunna unless water itself gets destroyed oxygen cannot com out

of water.

 

Sri Subba Rao: Swamiji, why we should not say that before creation,

there was a compound parabrahma during creation, it broke up, all the

chethanas came into existence. Now there is no parabrahma.

 

Srigalavaru: Paramathma is permanent (Nithya) changeless (nirvikara).

According to sruthi " Nirvikara Akharahasuddhaha " . Therefore all of you

should do devotional meditation as Paramathma is permanent, does not

undergo any change permanently pervading everything & he is controlling

everybody & so become eligible for his grace.

 

TO BE

CONTINUED...............................................................

 

Lectures on Bhaghavath Geetha (Dhwaitha Siddhantha Vaijayanthi)

by H. H. Sri Sathya Dhyana Thirtha Sri Padhangalavaru, Uttradhi Mutt

Translated into English by Sri Krishnamurthy

 

Published by Sri M. R. Krishnamurthy & Sri M. N. Gururaja Rao of Mumbai

 

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Permission was given to post it in this list by the Uttradhi Mutt

authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

Sri kRuShNARpanamasthu