Bhaghavat Gita lectures by Sri Sathyadhyana Thirtha, Chapter 2, Part 2

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hari saRvOththamma, vAyu jIvOththamma

 

shrI gurubhyO namaha

 

ESTABLISHMENT OF REALITY OF THE WORLD: ( JAGATHSATHYATHVA)

 

Question: Swamiji, by serpent mistaken in a rope, which is Mithya, fear

 

is caused.

 

Srigalavaru: Serpent mistaken in a rope does not create fear, but a

person seeing a rope thinks that it is a serpent, that knowledge causes

fear. Illusion of serpent is real. The real knowledge has the power of

" Artha Kriyakarithva " i.e. producing real effects.

 

Mukthi (salvation is a parmarthika (real state. This has been accepted

as such by all. If people in Mukthi state feel that the world exists &

if aparoksha jnanees when they are in jnana state see the world then the

world must be real.

 

Nithya (real) things can never become " Mithya " (false). Nithya means

they are existing in all times. In that case " Nasti Nusinna bhavishya

the Ethya Karaka jnana Vishaytham mithya thuam " this definition of

Mithya of advaithees does not apply to mithya things. Similarly,

certain temporary things also exist for some time; hence they cannot be

mithya as defined by advaitees. Since Brahma is " Nithya " (one that

exists always) hence he is Sathya (Real). In the same way, if we can

see any other thing through sastra as nithya, we should decide that as

Sathya (real).

 

Adwaithees say that a thing is " Mithya " if it is not existing now, it

was not in past & not going to be in future, all these conditions are

satisfied by silver in shell & son of a barren woman. Their Siddhantha

is world is Mithya like silver in shell. But a few modern advaitee say

that Mithya means temporary. Though this quality is not in prakruthi

sky & time, it is in many things in the world such people should give up

comparison of the world with silver in shell.

 

For us, in our quest to find out whether the world is sathya or mithya,

we have come across certain means which help us in our efforts. After

applying those means if it is found that the world is nithya, then it is

paramarthika Sathya; if it fails then it is " Mithya " .

 

Some advaithees say that there is no harm if avidhya is not amenable for

any proof by reason. They say it is a favourable argument for adwaitha

if the world which is full of avidhya is not amenable for any proof by

reasoning. For avidhya not being amenable for any reasoning is a

favourable point not a drawback.

 

For avidhya to be not being amenable for establishing by reasoning is

the main quality of its nature.

 

After making one more statement, we shall end the work of preface &

start enjoying the sweet words of Sri Krishna. There is a proverb for a

job that can be done by nail, why should we require vajrayudha?

 

According to above proverb inorder to show the draw back in the

statement " Viswam Mithya " , the universe is unreal " why should we call

the Parabrahma " Supreme God " as witness? Just like I am the son of a

barren woman " the statement everything is Mithya is true or false, He

will be bound in whatever way he answers. If the statement is true how

to say everything is false? that sentence also is false (It is not

there). Therefore, Mithyathwa of the universe cannot be established

(like the words of the son of a barren woman). To contradict a

statement which has died by itself to use the words of Bhaghawan is just

like using great weapon against a dead enemy in vain. Since mayavada

has earned false prestige. We shall disprove it by words of Krishna

alone " PRAKRUTHYADHI JAGATH ANADHI PRA KURTHYANADHI JAGATH ANADHI "

 

THE UNIVERSE HAS HAD NO BEGINNING:

 

BG 2-12, 13: From this sentence, it is clear that jeevas are Nithyas

without beginning. They could not have been without a dheha. Mukthi is

a stage that has to come some time in future. All these warriors in all

the time must be having bodies made of prakruthi & experiencing pleasure

& pain as they are amukthas in different countries. Relationship with

Prakruthi Deha is necessary till Mukthi for all jeevas; so, says Krishna

to Arjuna.

 

For Kumara who has a body of a boy, he gets a body of a youth, the youth

will get an old man's body, in this way if one body goes another body

comes till Mukthi. From this, for jeevas different bodies through which

they experience pleasure & pain are coming one after another from

beginning less time. Therefore Prakruthi, sky etc., are Nithya &

Mithyathva does not apply to them.

 

Even advaithies agree that jeeva, Easwara & Sudhdha Brahma differences

among these three & avidhya & avidhya chith sambhandha (relationship

with avidhya & chith). These six are nithya. But htey say they are

Mithya as they are object, of Mithya jnana which is unreasonable.

 

BG 2- 17:

 

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

 

Printed at:

Parishree Printers

100/3 Nagappa Street

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Telephone # (80)368286

 

All rights remain with Uttradhi Mutt, Basavangudi, Bangalore 560004

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

authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shri kRuShNARpanamasthu