Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 5

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

JEEVA BRAHMARA BHEDHA)

 

BG 16--7-20: Substance of the above: The people of asura nature do not

know the procedure they should follow in prescribed karmas how they should

avoid nishidha karmas.

 

They think I am parameswara, I have independent pleasure, I have done

everything, I have independent strength etc... They hate God who is in

their body as well as in the body of others. They are envious of Me &

challenge My power. They think I am nirguna, when I am gunapoorna. I put

such lowest type of people " Naradhamas " in assura yoni again & again as they

hate me & they are very cruel & deserve very harsh treatment. Such people

in many births in asura yoni acquire great sin & finally without attaining

me fall into permanent Hell.

 

In these slokas, the knowledge that one himself is Esvara. 1. causes

asuraswa bhava. 2. in the form of hatred of paramathma who is present in

his body as well as in the bodies of others. 3. is a wrong knowledge. 4.

that causes very bad end of falling in permanent hell. Because of these

statements, eswarabedha is not at all suitable to seekers of Mukthi to be

entered.

 

Question: Swamiji, in this sloka, Easvaroham why we should not consider the

meaning of the word as I am capable " Why we should say it means I am myself

easwara?

 

Answer: Since the words " Siddhoham balavam " also give this meaning " I am

capable " if we give the same meaning to " easvaroham " also we will be

introducing the defect of repetition in the word of Krishna. Therefore, we

have to give the meaning that I am parameshwara, I am independent.

 

2. Since Krishna has said very bad result will follow for one who says

easvaroham if it is considered that the word mens only I am capable,

Independence is the quality dependent of God, & jeeva is on God, only if

jeeva assures any of the qualities belonging to God then only Jeeva will

have very bad results.

 

3. Krishna has said " Thanahamdvisha Thaha " is put those in hell who hate me

like this further he has said that saying Eswaraham is hatred of Krishna

therefore we have to give the meaning to it as I am eswara, I am

independent.

 

4. Even Sankaracharya while commenting on " Easvaraha sarva bhutanaam

hrudhiesse Arjuna theishtathi " in Bhagahvat Gita 18th chapter, for the word

eswara, he has written " Easwara seelo Narayana ha " . He has not said that

parabrahma should not be taken by easwara sabd here. On the word is

independent, one having unlimited power, & parabrahma.

 

(BG 18-61, 4-6,5-29, 12-16, 13-27- 28, 15-17) Meaning: In all these places

the word " easwara " means only parabraham (Krishna) & nothing else & if since

this is a context describing Asura svabhava, there is no reason to use the

word easvara in a sense other than brahma, therefore it should be concluded

that Krishna has condemned a jeeva who calls himself a parabrahma.

 

Question: Swamiji, has it been stated in advaitha system that upasana

(meditation) should be done as I am narayana, I am parabrahma?

 

Yes, it has been said so, Sankaracharya in his " Svathma Nirupana " has

written Harirahama since harohan vidbirahameva smikaranam thesham.

 

Meaning: I am hari, I am hara, I am brahma, I am the cause for all of

them.

 

Krishna has condemned this opinion. Therefore, we were obliged to show that

this opinion is contradicted for a sound reason. IF all jeevas were brahma

thathva, when Arjuna asked the question " Kimthadhbrahma purushoththamma?

BG 8-1: Krishna in his reply instead of saying that all chethanas like you

are brahma " he excluded all the chethanas including Lakshmi & said

" paramakshara is Brahma " why did he do so?

 

BG 17-7: Substance: In our body, there are both jeeva & paramathma

(Krishna) the jeeva experiences both joy & sorrow arising in the body. But

paramathma is there as antharyami i.e. inner controller of the body himself

Brahma. It is dishonouring paramathma (like considering the king as

untouchable). In the 18th chapter, also Krishna says that considering the

inferior jeeva as superior Brahma is thamasuguna.

BG 18-20-22: In this shloka, Krishna is describing Sathvika jnana. One &

the same Paramathma whose presence in many different bodies remaining same

without under going any changes in him even though there are extreme

differences in the circumstances of his individual places of residence. To

understand this is Sathvic knowledge. From this & " Samamhi sarvabhutheshu "

etc shlokas , the same kind, to understand that paramathma who is present in

all chethanas as antharyami is different from jeeva, is the same in sathvic

knowledge Krishna describes thamasic jnana by the next sloka. The knowledge

that understands that inferior (alpa) jeeva as great Brahma, the knowledge

that not recognise any difference between jeeva & brahma) the knowledge

which is not of proper reasoning & involved with ignorance that is thamasic

knowledge.

 

In this way, Krishna, Lord of Pandavas, who are commanders of seven

akshohini army has condemned several times the knowledge that does not

recognize difference between parabrahma & poor jeeva. More over he has

indicated many qualities in paramathma & jeeva which are mutually

contradicting & which are quite true. He has added that the difference

between jeeva & paramathma persists even after the jeeva attains Mukthi.

 

Question: Swamiji, where has Krishna said that there are difference between

jeeva & Brahma even after jeeva has attained Mukthi? Has Arjuna when he was

aparoksha jnanee accepted the difference between jeevathma & paramathma?

Kindly explain clearly.

 

Answer:

 

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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