Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 10

[Guest guest]

hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

BG 8-24: Brahma jnanees go in the route uththarayana & they attain Brahma.

From statements of Krishna, it is clear that

1. Those who are eligible to go by uththarayanamarge are only Brahma

jnanees,

2. They attain Brahma (Puramanumukthi)

3. It is not a temporary award but a permanent one

4. for those who do not have Brahma jnana, he has mentioned a separate route

i.e. Dhakshi nayana marga. From this, it is further clear that

1. There is a Mukthi different from Brahma Ikya & jnana.

2. That if can be attained by Brahma jnana different from Brahma Ikya

jnana. Krishna has said that attaining him is the parama Mukthi. He

further says

Arjuna, chethanas in Brahma Sadana & lokas below that , get further births.

But those that come to My loka never return. Paramathma who is called

Avaktha is Akshara (Lakshmi devi) attaining Him is mukthi. My nature is

that, when a devotee attains Me, he never returns, from these, it becomes

very clear that there is no other nirguna brahma different from Krishna.

 

BG 11--5/6: Jnanies attain My loka which is not enlightened by sun, for

thejas of Bhaghavan is so great that there is no need for any other source

of light. Further My loka is such that anyone who enters it never leaves

it, Vaikunta etc., Muktha lokas do not perish even in Maha pralaya

according to purans since Krishna also says the same & adds that this is the

highest position attainable by jnanees, it is clear that Brahmamaikya is not

Mukthi & Brahma Ikya jnana cannot become the cause of Mukthi.

 

BG 9-34: In slokas like these, Krishna has instructed Arjuna " You do

Karma " , " you be devoted to Me " . Further He has added " if you do like this,

you attain Mukthi. " He has announced the result for the same when performed

can be intended only for a jeeva who is in samsara, but not to paramathma is

not bound by Karma & he is not in need of any phala of any karma, since he

is nithya Muktha. These conclusions are confirmed by the arguments of

Sankaracharya himself. He has written uthkramana of jnanee, his journey

place of residence all these indicate the difference between jeeva & brahma

shankaracharya bhasya of Brihadaranya kopanishad.

 

These Vakyas have come in purvapaksha santha grantha.

 

If there is no difference between jeeva & Brahma i.e. if Jeeva himself is

Brahma, to whom by which Sandana Mukthi should accrue,!

1.2. if jeeva is not different from Brahma. The description of the

dakshinoththara Marga & description of different places to be reached by

going by these routes will become meaningless. If samsari is different from

brahma (Mukthi) marga, mukthisthana) will be meaning but

3. sadhana by Karma yoga & sadhana by jnana marga also will be meaningful.

4. only if samsari is different from brahma, the statements of results that

you will attain Mukthi or you will attain swarga & Mukthi would be

applicable to (apurna) jeeva only & not to easwara who has nothing to

achieve. In this way, they alone are showing. All the difficulties that

come up if we accept Ik ya between jeeva & brahma.

 

Question: Swamiji, if this is purva paksha for them, then what satisfactory

reason they have given to reject the difference & establish advaitha?

 

Answer: If you hear the answer, you will laught at it. But truth is to be

said. Since the Sruthi " Ahambrahmasmi " clearly states abhedha, the words of

this cowherd boy are false difference false vidhi, false sadhana, false,

routes & result false. They say what all Krishna has said are false.

 

Question: Remedy for this.

 

Answer: Here after we shall examine & show that all sruthies like " thathva

masi " Aham Brahmasmi actually support the stand that jeeva is different from

brahma & that you take me of your disciple & instruct me as to what is the

correct dharma, I have to follow. So saying, Arjuna surrendered himself to

Krishna who is apthaahama would not teach falsehood to Arjuna. There is no

need for such a thing. Since Arjuna has seen vishwaroopa with his special

power of sight, it is clear that Krishna's words are true. According to the

statement of Krishna " Vedhaiseha Sarvairahameva Vedhya " Krishna knows the

correct meaning of all the Sruthies like " Ahambramhasmi " " Thathvamasi " " Neha

nanasthi kinchana " , " Prajnanam brahma " , " A yamathma Brahma " etc & being the

teacher for the whole world, Krishna says like vedhacha prathisthaha

purushathahthamaha " " I am known as purushoththamma in vedhas & Mahabharatha

& other granthas. " In such circumstances, depending on a few sruthies which

are capable of being interpreted both to support & reject the assumption

that their is no difference between jeeva & brahma, to declare many other

Sruthies which can be interpreted only supporting difference between Jeeva &

Brahma & all the words of Krishna is Geetha & many other authorities as

false is very unreasonable in the face of it.

 

Note: Actually there is not even a single sruthi that supports advaitha by

direct meaning (Mukhya Vruththi) Sankaracharya himself has recorded this

even the famous Sruthi " Thatvamasi " which does not support advaitha. We

generally say that Kashi is on Gangas. As known to all the city of Kasi is

on the bank of Ganga, not on the river bed. Here, the bank stands for the

river Ganga. This is example for Lakshanaprayoga.

 

Krishna has shown the difference between jeeva & Brahma in Chapter 1 of

Geetha as known by sruthi.

 

BG 9-10: Paramathma (Krishna) enters all the indriyas of jeeva, hearing,

sight touch, tougue, smell, manas (mind), & enjoys the pleasures of the

vishayas. In the same body both jeevathma & paramathma are present & enjoy

the pleasures of life but it should not be said both have become equals

paramathmas when he is taking away jeevathma or when he is staying in the

body, or when he is enjoying the pleasures of life in the body, is not seen

by the ajnanies, but seen only by those who have jnana chaksus. Since

Krishna has shown many permanent differences between jeeva & Brahma, jeeva

brahmaikya (Advaitha thathva) is not acceptable to Krishna.

 

Question: Swamij, Pandovanam dhananjaya ha means I am Dhananjaya. In the

face of this, how can you you say that there is not a single sentence in

Geetha supporting abheda?

 

 

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:

Parishree Printers

100/3 Nagappa Street

Palace Guttahalli

Bangalore 5600 04

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

 

 

.............................................................................