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

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hari saRvOththamma, vAyu jIvOththamma

 

shrI gurubhyO namaha

 

ESTABLISHMENT OF DIFFERENCE BETWEEN JEEVA & BRAHMA: (TATVATHO BHEDA,

JEEVA BRAHMARA BHEDHA)

 

He says there are many chethanas who are Nithyas & who have had no

beginning.

 

BG 2-12: Myself (Krishna), yourself (Arjuna) & all the kings that are

assembled hee, there was no time in the past when all these were not

existing, now we are all present, & in future we all will be there from

Krishna's statement. it is clear that many chethanas have relationship

with past, present & future time are there. If there were to be only

one Parabrahma thatva, then why did yogeeswara Krishna took the trouble

of establishing " aham " thvam (you) " Emejanadhipaha " (all these kings)?

Krishna shows in many shlokas that even though body is lost, soul is

immortal.

BG 2-13: For a chethana having a prakruthic dheha, when the body had in

childhood changes, he gets the body of a youth, when this youthful body

changes, he gets the body of a oldman & when he looses that he gets a

new one. Wise people do not feel sorry at these changes of body.

 

Note: Under shloka # 1 above, Shankaracharya also has opened that

" Thrishvapi Kaleshunithya " i.e. they are Nithya in past, present, &

future but after words, he has added that " Athmasvarupena

thyarthaha;dhehabhedhanu unithya bahuvachanam;nathma bhedha bhipryena "

from point of view of atma, nithyathva has been stated, because there

are many bodies plural number is used. Not because there are different

athmas. In the original shloka of Geetha, there is no authority for his

individual opinion that there are not many athmas. Only many athmas

have been mentioned who are Nithya. In BG 2-12: Krishna has stated

the Nithya thva for all chethanas including Himself. In BG (2-13:

Since it deals with the loss of the body & it applies only to Jeevas to

indicate that & exclude himself, he has used the word " dhe-hi-naha "

specifically. Further, he makes this point clear by using the word

" sari ri naha "

 

BG 2-18: For a chethana that has a body made of prakruthi, his body is

liable for destruction while soul is immortal

BG 2-17: No body can destroy immortal soul.

BG 2-20: Soul has neither birth nor death only the appearance &

disappearance of body is considered as birht & death to the chethanas.

BG 2-21: Since soul is devoid of any destruction. It should be

considered as devoid of any change (anyaya). Krishna has said that

jeeva is avinasic. He does not get destroyed himself. He has added

further " Nithya Avinasinam " the world Nithyam that means at no time, it

gets destroyed. It is immortal from this it is clear that a soul does

not merge in the another soul or God & lose its identity but always

maintains its individual identity Krishna makes the position that, no

change can come to a jeeva, strong by giving further reason.

BG 2-23 to 25: This jeeva is not cut by asthras, fire does not burn,

water does not wet, the wind does not dry because jeeva is not a thing

of susceptible for change. Therefore he can not merge with any thing

else. Krishna says that God also does not under go any change.

Paramathma (Krishna) does not under go any change.

 

Ajo pisanna vyayathma: Paramathma has had no birth, His body is not

susceptible of any change.

 

BG 13-32:

 

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

 

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