Bhaghavat Gita lectures by Sri Sathyadhyana Theertha, Chapter 2, Part 3

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hari saRvOththamma, vAyu jIvOththamma

 

shrI gurubhyO namaha

 

ESTABLISHMENT OF REALITY OF THE WORLD (JAGATHSATHYATHVA):

 

BG 2-17: Arjuna do not have the doubt that there is nothing nithya.

Whatever is pervading everywhere that you should understand as having no

end (i.e. nithya). From this statement, that all these that pervade

everywhere are nithya, sky, time, alphabets, vedas, Mulaprakruthi etc

are nithya. For these there is no proof that they are Mithya.

 

Krishna has shown in many different ways that Mithyathva does not apply

even to many things which are temporary like (Panchabhuthas) & clothe

etc....

 

BG 2-28: Hey Arjuna; bodies of jeevas are made up of Avyaktha thatva

(Avyaktha indicates prakruthi mula prakruthi consists of Sathva, rajas &

thamOguna. From these resulted mahadhanankara manas, jnaneindriya,

karmeindriya, sabdadhi pancha vishaya, Akasadipancha bhuthas from these

the solidbody of the jeevas is made). Vyaktha Madhyamia means between

the birth & death, they appear clear to everyone.

 

Just as when a pot is broken, the constients of the pot join the mud

which was the Upadhana Karana for pot, after the death, the constituents

of physical body join pancha mahabhuthas, those pancha mahabhuthas,

through indriya thathvas through ahankaraththva, through Mahathathva

dissolve in moola prakruthi.

 

It is clear from other sentence, of Krishna that final end of Prakruthi

follows as stated above.

 

BG 14-5: Sathva, Rajas, Thama (thathva rasees Gunas have resulted from

Mula Jada Prakruthi).

BG 7-6: The non living prakruthi which is under my control consists

of earth, water, fire, air, ether, Manas thathva, Budhi thatthva

(including Mahathathva) ahankara thathva (in eight kinds). These are

the main constituents of the bodies of all jeevas since Krishna has said

that prakruthi is under his control, the nature of prakruthi under going

changes or variations is also under his control.

BG 9-10: According to my wish, Prakruthi delivers living & non living

world. Here it should be understood that non living prakruthi takes the

form of bodies suitable for different jeevas & chethana prakruthi

(Lakshmi) unites all jeevas with suitable bodies.

 

In the tenth chapter also prakruthi has been described in the same way.

 

BG 13-7: These are Kshethras i.e. these are non living materials which

constitute the bodies of jeevas which enable the jeevas to experience

pleasure & pain in life. Three gunas of prakruthi eleven indriya

thathvas, five thanmathras (subjects of indriyas like this in all twenty

four thathvas from shethra).

 

Since this is the division in the sthithi kala, the relationship of

cause & effect between mula prakruthi & indriya is not clearly seen says

Krishna.

BG 13-31: In the fomation of bodies & indhriyas of jeevas, the

mulaprakruthe is the main cause & the chit prakruthi joins the jeeva

with suitable body & indriyas. From all the above two points are

clear. 1. Mulaprakruthi transforms itself as bodies & indriyas of

jeevas through Mahath & Ahankara. 2. For this transformation, Narayana

is the nimitha Karana (controller). Krishna says that the

transformation of Prakruthi into the bodies of the jeevas & again, these

bodies when they come to their end their constituents join the

prakruthi. This action is taking place continuously from time

immemorial & he is the nimiththa karana for creation of the world again

& again.

BG 18, 19: When day starts fro Brahma (at the time of creation) all

things indicated by avyakthanamaka paramathma & prakruthi under going

transformation the things are created. During the night of Brahm

(Mahapralaya time) all created things dissolve in avyaktha namaka

prakruthi (i.e. they dissolve in that form which they had come) and

every thing dissolves in avyakthanamaka Bhaghavatha. This creation &

dissolution are taking place every day & night of Brahma. From this, it

is clear that easwaras work of creation etc is going on forever never

coming to an end. In the ninth chapter also, Krishna has said so.

BG 9-7, 8: Hey Kunthi putra, during pralaya, all bhutas dissolve in

three gunathmaka prakruthi which is under My control (non living in non

living prakruthi & living in chethana prakruthi Lakshmi). Again in the

time of creation, I create in different ways. I use non living

prakruthi which is under My control as upadhana Karana & as chethana

prakruthi is also under My control I create again the whole living & non

living world which is dependent on me. The work of creation &

dissolution continues like the water in a big river like Ganga.

Therefore pot etc useful things in their particular form though

temporary their constituent elements are permanent (Nithya). Therefore

it is established that all things resulting from Prakruthi as upadhana

Karana (the entire universe) do not get completely destroyed as their

constituent elements are permanent (Nithya). Since Krishna has said

" Visrujami punahapunaha " this world is being created again & again

intentionally by Narayana & prakruthi is upadhana karana & Narayana is

Nimiththa kArana.

 

From all these discussions, we have that the universe which is the

result of the cause & effect relationship is Sathya for the following

reasons:

 

1. Prakruthi, Akasa etc by nature Nithya, they do not appear to have

come to existence just when they are noticed by someone.

2. Pruthvi etc which are the result of the cause & effect relationship

have been created by definite material which are cause, to these. Mula

prakruthi upadhana Karana but Narayana, time, others etc are Nimiththa

Karana.

3.The work involved in creation etc. is nithya like Narayana even in

Mahapralaya they remain dissolved in Brahma. If such nithya (real)

things are so become Mithya, then God also should be Mithya.

4. From these knowledge, no one will ever get the knowledge that there

was time when there was no universe. The world always exists in

sookshma rupa (as the dissolved material in God) according to the

statement of Krishna.

5. As the world is the object of the knowledge of Parabrahma Himself

(Sri Krishna), how can anyone sayt hat it is the object of false

knowledge ie. God does not suffer from any illusion. Since Janana rupi

Paramathma Himself has emphatically said more than once that He alone

create this world again & again it has become a firm decision that the

world is real.

6. Krishna has used the world " Visrujami " twice. This word means that

He intentionally creates in different ways. There are many sentences

indicating that this is the firm intention of Krishna.

 

BG 9-10:

 

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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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shri kRuShNARpanamasthu