Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 11

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

Questions: Swamji, Pandovanam dhananjaya ha means I am Dhananjaya. In the

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

supporting abheda?

 

Answer: If you just consider the question from Arjuna, you will come to the

conclusion that all items in the 10th Adhyaya is in support of bedha only.

 

BG 10--16/17: Hey, bhaghavan you are present in everything pervading

everywhere, please teach me your vibhuthi rupas in different things to

facilate my dhyana of you in different things. In reply to Arjuna's

question in which thing, in which form you are present, Krishna says in

Weapons, I am vajjra yudha ie. in vajroyudha, I am present with samename of

Vajra & give greatness to Vajrayudha among all ayudhas (weapons). In the

same way, I am Dhananjaya among Pandavas means " I am present in Arjuna by

the name of Dhananjaya giving greater strength & fame to Arjuna. This

meaning is clear from the words of Krishna " Nimith tha mathram bhava savya

sachin " .

 

This can be seen further that Arjuna who over came all Kauravas including

hero's like Bhishma, Drona, Karna etc... in uth tharugo gyahana making

uththara a timid boy as his sarathy, could not over come ordinary thieves

who attacked him when he was returning to Hastina vathi from Dhwaraka along

with wives of Krishna as per his instruction after Krishna left for

paramadhama Arjuna told Dharmaraya that he could not tie the string to his

bow & he was defeated by the ordinary thieves, as they would defeat a woman.

This shows that Krishna had kept a special vibhuthi rupa in Arjuna for the

purpose of destroying the bad people in Kauravas army & when his purpose was

served, he withdrew his vibhuthi rupa. Krishna has taught many of his

vibhuthi rupa to Arjuna & finally he has said.

 

BG 10-39: Hey Arjuna, in this world of living & non living, there is not

even a single thing in which I am not present.

 

From this it follows sun, Indra, Moon, Meru, Dhananjaya etc... are according

to the places for the vibhuthi rupa of paramathma who is entirely different

from everything else in the world. Even according to adhvaitha, this

sentence cannot be interpreted as showing Ikya, Advaithies do not accept

complete Ikya between Krishna & Dhananjaya because Sankaracharya himself has

decided in his bhasya on chandhogya that a Geetha sentence like " Kamsosmi

Bharatha Shabha " apparently if means " I am Kama " but Sankara has said that

the meaning should be " I am Kamasvami " (I am Lord of Kama).

 

Substance: If we accept equality, difficulty arise since Kama is born from

Prakruthi if we accept identity with it for a Parabrahma. Brahma will lose

his quality of unborn nature. Further since Kama is subordinate to all

chetans if Brahma is identical with Kama, Brahma will have to become

subordinate to all chethanas & he loses his independence. The word Kamosmi

should be interpreted as Kama is subordinate to Brahma (B 132).

 

Since both Advaithies & Dhvaithies have agreed that where such difficulty

(Bedha) appears, identity should not be deemed to have been implied thee,

Arjuna, a disciple who continues to bow before Krishna, his guru even after

he became a jnani, there cannot be identity between Krishna & Arjuna. So,

we have to conclude that Krishna had kept a vibhuthirupa in Arjuna onlyu.

On the other hand in the sentece like ( " Rama Sasthrabruthamaham " ), there is

no such contradiction since it is well known Parasurama & Krishna are other

avatharas of Vishnu. We neen not imply any difference between Parasuraama

& Krishna. Similarly in the following four cases, there is no need to imply

any difference " Adithya namham " Vishnhu Sidhdhanam Kapilomunihi " Vrushni nam

Vasudeva Smi " Muninam pyaham Vyasaha "

 

Question: Swamiji, Brahma bhootha ha parasannathma nasochathi na kankshathi

|( BG 18-54) Since this sloka means that one who becomes brahma will be free

from sorrow, why we should not sayt hat this sloka supports Advaitha?

 

Answer: The later part of the sloka contradicts such interpretation.

 

(BG 18-54)

Samaha Sarvashu bhutheshu modhba kthim labhathe param ||. This is the later

portion. The meaning of the entire sloka is that one who was kept his mind

in Brahma alwways, he becomes free from desires for worldly pleasures, &

does not feel sorrow such a person will be free from hatred & envy with all

chethanas & gains high devotion in Me. Since in the latter portion of the

sloka, a reward has been promised. We shoudl not interpret the first

portion as one who has become already brahma. Since one that has become

brahma cannot attain anything else. The same explaination holds good for

similar sentences as " Brahmabhuthos dhigo chethathi " . From this discussion,

another decision has become clear. That even thouth the sastras karas

(authors of shastras) do not mean identity or abheda, they have made such

usage (prayoga) which appear as if they indicate abheda or identity like

" Brahma bhuthaha prasannathma " Brahma bhutho dhiga chchathi " , " pandovanam

dhanan jayaha " Kamosmi " , etc when we examine them thoroughly, we find we

have to interpret them as implying the difference only otherwise some

difficulties come up. These are called sava Kasa sentences i.e. being

capale of interpretation implying both difference & non difference between

subjects involved in them. There are other kinds of usage (or proyoga) like

" Brahma sahu padhyathe thadha " uththammha purusha sithvan yaho " etc....

which imply only difference. They never give any doubt about difference,

therefore they are called niravakasa sentences.

 

Question: Swamiji, many believe that this sloka (BG 3-17) supports advaitha

kindly explain its meaning.

 

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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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shri kRuShNARpanamasthu

 

 

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