Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 8

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

BG 11- 39 to 44: Hey Deva, I am doing numerous pranams to You again &

again. I do namaskara to You.

Hey Swamy, You have to kindly forgive me since I thought, due to ignorance

of your greatness, You were my normal friend & by mistake & some times by

affection addressed You as hey Krishna, hey Yadhava, hey friend etc & shown

disrespect towards you. Hey Bhaghavan, kindly forgive me just as a father

forgives his son's mistake, friend forgives his friend's mistake & husband

forgives his wife's mistake.

 

Note: 1. The following is in Sankarabhasya of Brihadharannyakopanishad.

This means that if it is said that one approaches brahma or one attains

Brahma, then it cannot be said that he has become brahma himself. It is

wonderful that sankaracharya after accepting this well known truth, still he

says all these sentences state Ikya of Jeeva & Brahma.

 

2. Anandhagiri tikakara of Sankara Bhasya on Kenopanishads has recorded as

(B 126): In the world when people look at shell casually, they get the

illusion that there is silver in shell but when they examine shell

carefully, they find there is no silver & illusion disappears. Similarly,

this world difference (bheda), greatness of God, (Bhagavan;s mahima), all

these have been imagined in Brahma (Aropitha) when the exact knowledge of

nirguna brahma is attained all imagined (Arpitha) things will disappear.

 

Arjuna while he was jnanee saw this world, jeevas, parabrahma, differences

among them He also saw " Mahimanantha Vedham " . Paramathma creation

karthuthva his permanency (Nithyathva) his over lordship (Vibhuthva) God's

unthinkable power etc., But according to advaitha, just as silver is

imagined in shell, all this world jeevathva, ominpresent knowledge of

paramathma are imagined in nirguna brahma. When real knowledge of nirguna

brahma, is attained just as silver in shell disappears when correct

knowledge of shell is known, similarly all this world jeevathva all gunas of

easwara will disappear. This is advaita theory. In reality, when Arjuna

saw vishvarupa with special eyes, he became divya jnani but continued to see

the world. Jeevabhava Mahathma of God etc... This proves that Arjuna's

divya dhrushti is a witness to the fact that there are many jeevas entirely

different from Brahma, from this Bhaskara Matha which says that difference

between jeevas & Brahma are due to upadhies & once the upadhies go, the

difference disappears & another statement that jeeva are real amsas of

Brahma with small power are opposed to Krishna & Arjuna.

 

Krishna has shown many reasons that prove the difference between jeeva &

Brahma. Sankaracharya also has agreed that when the things have opposite

qualities, they only prove difference between them & not identity. The

following from Sarvasidhdhanthasa Sangraha.

 

Meaning: How can Ikya happen between jeeva & Brahma who have opposite

dharmas like fire & ice? But he says these dharmas are mithya (false) when

the correct Brahma (B 128) jnana is attained, this Mithya Jnana will

disappear.

 

Atharvasira Sruthi, which is apourusheya & without any defect says:

 

Meaning: Why parabrahma is called bramha? (B 22, 23, 24). Because he is

complete in all respects & he is completely pervading everything therefore

he is called parabrahma.

 

To this advaithies also have agreed, but they do not agree that he is guna

purna. They explain he is without any (B130) difference with other things

(vasthubhedha rahitha). THere is not a single sruthi to support this

meanign & " A-tha kasma dhuchya & brahma bruhantho smirigunaha " & " Atha

Kasmadhchya the brahma..... bruhon tho hyasmin dharmaha (This is quoted by

advaithi siddhi karas). " Why there is the name for Brahma? Because his

gunas are full & clear in him). THerefore defect less sruthies say that

Brahma is guna purna to say as false the guna purnathva of Brahma which is

confirmed by defectless sruthi is not proper.

 

Dharmas of paramathma like " Avya Yathma " etc., mentioned by Krishna &

prayers offered by Arjuna after he had seen visvarupa are not mithya

(False). Jeeva also being Nithya he is keen in having the grace of Brahma

in Mukthi also hence Jeeva dharmas also cannot be Mithya. If we show from

the words of Krishna that dharmas of jeevas & paramathma are different then

it will be proved that Ikya of jeeva & paramathma are different then it will

be proved that Ikya of jeeva & brahma as stated in advaitha is not

acceptable to Krishna & that advaitha is not a true shastra. Now we

describe briefly the opposing dharmas of brahma & jeeva which we have shown

in establishing Vishnu Sarvoththammathva.

 

 

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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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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