Bhaghavat Gita lectures by Sri Sathyadhyana Theertha, Chapter 2, Part 6

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hari saRvOththamma, vAyu jIvOththamma

 

shrI gurubhyO namaha

 

ESTABLISHMENT OF REALITY OF THE WORLD (JAGATHSATHYATHVA):

 

Question: Swamiji, what meaning has been given to this sloka in Sankara

bhasya?

 

Answer: For the word Asathyam " just as we have said Sankaracharya also

has said " vayamrutha prayaha thath thedham jagath sarva mAsa thyam " & in

Neelakanta Vyakyana " Asathyam sathya vorgitham " it is said.

 

Question: To repeat the thathva of Buddha matha, Shankaracharya might

have given that meaning. It is only budhists that say that the world is

Mithya.

 

Answer: No, it can never happen like that Sankara charya himself has

clearly agreed that there is no difference between his thathva & Buddha

thathva about the world. This is his own statement (B110).

 

Meaning: There is no difference between advaitha thathva & Budhdha

thathva as both the thathvas reject sky etc, entire out side world & say

that everythings is imagined in knowledge (it is an illusion Mithya).

But Budhdha has not accepted Brahma, who is jnana jneya jna

thrubhedarahitha & advithya.

 

In this way, since both have agreed that the world does not exist in

this sloka, Shankaracharya has contradicted himself/

 

Question: Swamiji, how is that? Where do advaithees say that Jagath is

asathya? Jagath is " Sadasad Vilakshana " that is their decision.

 

Answer: Yes, by saying that the dead person made Vaikunta yatra, the

statement does not give the meaning that the person is living in the

world. As some people do not wish to utter the word salt, they may say

serve sugar in the night. But that salt which is served does not get

the sweetness of sugar, you may call the world by any name like Sathya,

Asathya sada Sadathmaka, Sada sadhvilakshana, Gata or Dithna " Nahi

Namani Viprathi paththi hi " . To some extent, it is within the power of

sasthrakaras to name things but things do not change in their quality as

the name changes. This world is like silver in shell it was not in the

past, it is not there any where at any time it is asath. This is the

practice in the world. Since Krishna has condemned that only asuras

say that the world is asath, we cannot accept that advaithies say that

world was not in the past it is not now & it shall not exist in future.

 

Question: Swamiji, have the advaithees accepted that world does not

exist at present?

 

Answer: Yes, " Thrai Kalika nishedha prathiyoguthvam " Mithya thvam "

This is their explaination. In all the three periods, (past, present,

future) if something is the object of negative knowledge, then it is

Mithya. This is the meaning.

 

Question: They say it has vyavaharika sathya?

 

Answer: We have already explained when a child is dead, when someone

asked how is the child, the gentleman replied that the child is quite

cold. >From this, the dead child does not get back to its life. In the

same way, in the present case, the sastra karas of advaitha thinking

that if the ignorant people are told that the world does not exist, they

may be dissatisfied & may hate sasthras, to indicate the same meaning in

more palatable way thay say there is vyaharikasaththa, because sattva

means existing, vyavaharika means false. Therefore vyaharikasathya

means false existence. It means there is false existence " Mithya "

whether you say Jagath is a sath or Jagath is Mithya, it is just whether

we say the baby is dead or baby has lost life, both mean the same for if

baby losses his life once, it will not get it back.

 

Question: Then our understanding that Ghata is there, pata is there is

illusion?

 

Answer: Yes, all knowledge about the world indicating its existence is

false according to Advaitha philosophy. Some people say for our

knowledge about the world there is vyava harika sath tha but

vyavaharakasaththa is a special name given for a false saththa.

 

Question: Then, is there no difference between vyavaha kasatha tha &

false saththa?

 

Answer: Advaitha Grantha Karthas have agreed for this decision. (B

112)

 

The substance of the above the authors of vehantha kalpatharu parimala

say: Ahamkartha, Ahambhoktha (I do it myself, I experience it myself) if

the thing which is the object of knowledge like I do it myself)

experience it myself is real the Jeeva chaithanya cannot become brahma.

But advaitha vakya like thathvamasi declare that Jeeva is brahma. But

advaitha vakya like thathvamasi declare that Jeeva is brahma.

Therefore, if there is contradiction between sentences like I do I

experience etc... (sentences of experiences) & thathvamasi (Advaitha

vakya), we have to decide which is true & which is false. IF we decide

that advaitha vakyas are more powerful hence true, then the words aham

bhoktha & aham kartha indicate vyavaharika experience, while Advaitha

vakyas like thathvamsi indicate paramarthi kanish kriya thva if we say

let both be true, it will not be correct. Because ahamkartha,

ahambhoktha etc actually do not have real existence one day people are

bound to experience their false nature. It is an assumption that we

advaithees have agreed to call that such things which like silver in the

shell, become the object of the knowledge that it was not in the past or

in the present & shall not be present in future such things should be

considered as having vyavaharika sath tha. But if there is

contradiction between any two real vedic statements like " udhi theho

thavyam " (after the sunrise, homa should be performed) & anudhi

thehothavyam, one should not say the first one is false.

 

The statement that the world is Mithya is destroyed because it is

opposed to what Krishna has seen & said & is against what Arjuna says

what he has seen after he has become an aparoksha jnaani. To say as

Mithya what Krishna has seen as Sathya & what Arjuna whom Krishna calls

as ( " Anagha " ) Pure & by whose grace Arjuna became a jnani & saw as

Sathya, is a great affront to truth. If one says the world is Mithya &

what we normally see is also Mithya it is just like accepting budhdhism.

 

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.

 

bhAratIramaNamukhyaprANA.ntargata shri kRuShNARpanamasthu