Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 7

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

Question: Swamiji, here " Madhbhavamgathi " why we should not give the

meaning for this as attaining my svarupa " ?

 

Answer: We have already given many reasons for Nithya jeeva not attaining

Ikya with Krishna.

 

BG 8- 6 to 13: Jeeva, at the time of death which ever things he remembers,

due to the effect of his keeping mind with those things he attains them

only. From this, it follows if one dies thinking of Krishna he can attain

Krishna. It is not possible for any one to become Krishna Himself. If one

dies thinking of Indra, he may get a body like Indra (devata body). He does

not become Indra Himself. Similarly, if one thinks of Krishna with Shankha,

Chakra, Gada, Padma, he may get the similar body, Sarupya Mukthi.

Therefore, Mayi Bhavaha Madhbavaha or Mamabhava (rupam) Yivabha voysyasaha

should be done & meaning derived, but there is no room here for Ikyartha

which is against all reason & logic. Therefore & sloka 14 in Chapter 13,

has also been explained. And Krishna is showing that Mukthi is a state to

be in Paramathma in next two slokas of 8th chapter.

The Jnanee who has kept his mind in me only will attain me without doubt.

Yogi who does not think of any worldly things & fixed his mind firmly in

paramathma attains paramathma.

Jnani referred to above attains paramapurusha.

I am going to tell you of the Svarupa of paramathma (myself) whom jnanees

without any worldly desire enter (in mukthi).

The yogi who will be doing the japa of (repetition) Om pranava & remembering

God at the time of death will attain very high position in God (Mukthi).

 

It is clear from Sloka 15 of 8 th chapter that Mukthi is a state free from

birth, death & pain & has positive unending pleasure & different from

Paramathma, but under the control of paramathma. This is a permanent state

without any change.

 

BG 8-15: Jnanees attain me & get Mukthi & never return to purnarjanma which

is anithya & full of sorrows.

 

From the above the following are clear:

1. Attaining Me (Krishna) is the highest achievement (Paramasiddhi)

2. It is not the attainment of nirguna brahma different from Krishna.

3. That is permanent position without any thing of pain or sorrow.

4. There is no return to cycle of births & deaths.

5. Because of use of words in plural number like 'Gathaha' & 'Ma

pnuvanthi'. It is seen that there are many jeevas in Mukthi who are

different from one another & who do not return to samsara. All these become

clear still from the words of Krishna in Chapter 14.

 

BG 14- 2: My devotees who follow My advice & attain similar dharma to Mine

(Sarupya Mukthi), they are not born again at the time of creation nor die or

suffer loss of body at the time of pralaya.

 

In this sloka, since Krishna has said that attaining dharma similar to mine

instead of saying becoming myself, the differences between paramathma &

jeevathma in mukthi is established, He has also clearly stated in which

respect similarity (Samya) exists i.e. no birth at the time of creation & no

death at pralaya & absence of sorrow. " Sa dharna magatha-ha' . It is clear

that there are many Mukthas that have attained paramathma & have become free

from sorrow. In Chapter 8, there are many sentences like this.

 

BG 16,21, 28: Hey Kautheya, there is no another birth for one that has

attained Me. (Muktha).

After attaining who there is no return to samsara, that is my loka.

Jnani attains a high position which is Sanathana (Mukthi).

 

BG 9-28, 54, 35: Jnanee who has surrendered to Me results of all his karmas

& practicing the prescribed procedure becomes free from effects of all his

karmas, & becomes eligible to enter Me & attain Mukthi.

By rendering devotion alone (Bhakthi), itwill become possible to understand,

then enter in to me (to attain Mukthi). From this, it is clear to enter in

to paramathma is Mukthi.

One who is my devotee jnanee & who has given up hatred of all chethanas

attains Me (Krishna).

 

BG 13-29,31: The jnanee who believes that the paramathma is present

everywhere is the same, i.e. there is no variation in him due to changes in

circumstances.

One who believes that paramathma, even if he is in unholy places, is sama &

he is the creator such a sperson attains parabrahma.

 

BG 14-20, 26: One who is free from three gunas becomes free also from

birth, death & sorrow & attain Mukthi.

Jnanees exceeding three gunas will be able to attain a high place in

Parabrahma. " Brahmabhuthaya kalpathe'' appears it may mean that he is able

to become Brahma Himself. But from the next sloka, the word " brahma no hi

prathistaham " indicates that the word 'brahma no hi prathista ham'

indicates that word 'Brahma' in the earlier sloka should not be taken as

paramathma but should be taken as Lakshmi. So, it means that Jnanees first

attain Lakshmi & then paramathma.

 

BG 15-5,6: Those that have attained parabrahma (Krishna) do not return to

Samsara. Jnanees free from worldly desires attain paramathma (Krishna) or

attain permanent Vaikunta. My place (Vaikunta) is such a place that those

who attain it neer return to samsara.

 

BG 18-55, 56: My devotee first understands Me by devotion & then enters Me

(Krishna).

My devotee attains by my grace my (roopa) which is free from all kinds of

loss or changes.

1. Since Krishna has used the two words 'So svatham' & 'Avyayam'. This

Mukthi is only the final Mukthi & it is not a pleasant temporary Mukthi.

2. From use of the words 'padam Avasnothi' i.e. the devotee attains a

position, it is clear that Mukthi is not Ikya with brahma, but it is a

position different from Brahma.

3. By the use of word ' Mathprasadhath'. i.e. by my grace, it is clear

that Krishna is the authority to grant Mukthi & one who becomes eligible for

his grace remains ever as his subordinate or servant.

 

Thus all sentences describing Mukthi express clear difference between Jeeva

& Brahma. In the opinion of Krishna, who is the only authority to grant

Mukthi, it is the parama sidhdhi (highest result) that can be achievement by

his devotee after doing all the prescribed works according to prescribed

procedure. Muktha jeeva has entrance in the Lord & permanent residence

there, only by the grace of Krishna, Mukthi is attainable. Therefore Mukthi

is neither becoming brahma Ikya with a nirguna Brahma without the aid of any

grace from anybody after getting Brahma jnana as said in advaitha nor is it

automatic disappearance of the world after getting the jnana of the nirguna

Brahma without entering into any brahma.

 

Arjuna who had become a jnani.......................

 

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:

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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

 

 

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