Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 12

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

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

kindly explain its meaning.

 

Answer: Athmanyachasunthusta ha means one who becomes happy while he keeps

his mind in paramathma, therefore these words declare only difference

between the jnani who is doing dhyana of paramatha. Secondly, ther eis not

even a single word declaring Ikya or abheda here. Therefore the sloka is to

be explained in favor of difference only i.e. the jnani who finds happiness

only in paramathma, by the grace of God, he has convinced himself that all

other pleasurtes are inferior & he has no interest in them, such a jnanee

who is in Asam Prajna Samadhi (Jnanee who is in a state where he is having

the dharshana of God & he is unconcious of all worldly things) need not do

any Karma in the outside world coming out of his samadhi state.

3. Rathich means iterest IAsakthi) in wife, money like that i.e. something

different from the jnani, " Thrupthi " feeling of enough no more is required.

If we give the meanign Rathi in himself that contradicts the latter portion

& from the point of view of Advaitha Karthkru Karma virudha results i.e.

according to advaitha, one & the same person cannot be both Karthru & Karma

further.

5. when jnani has attained athmai kya, in advaitha he cannot come back into

this world to do any karma

6. The adhma thrupthe mentioned here results only from the highest gain

according to next sloka in this chapter & another sloka from 6th chapter (3-

18) & (6-20 to 22)

 

(BG 3-18 (6-20 to 22)The yogi who is in samadhi sees God by His grace. He

will feel happy by seeing God only without going a stray because there is

nothing in the world that can give him greater profit than the dharsana of

God. In the light of this, the slika (3-17) should be explained as

indicating difference only.

 

Question: Swamiji, sloka (13-23) meaning " Hey Kauntheya, this body is

kshethra one who knows this is called kshethrajna. I am the Kshethrajna

present in every Kshethra. From this does not the Jeeva who is in the body

is also brahma?

 

Answer: In this sloka for the word Kshetra, only the human body which is

six feet tall is not the meaning. Krishna Himself has given the meaning gof

this word.

 

(13-5 & 6): Earth, Water, wind & (Panchabhutas) Mahathaththava, ahankara

thathva, budhi thathva, ayaktha thathva eleven indriyas (sense organs)

sound, touch, subject of taste (Rasa), from smell (Sabdha, sparsa, Rasa,

rupa & gandha) these twenty four form Kshethra.

 

In this way, sarira (body) means Kshethra Krishna says he is kshethrajna who

knows this kshethra. Here sarira means the twenty four thathva raises that

are directed by paramathma & which are causes for the pleasure & pain to

jeeva.

2. Further Krshina has said that he is present in all the Kshethras & he

knows them. Therefore he is kshetrajna. In this way since there is not

even a word that supports Ikya, it should be decided in the opinion of

Krishna jeevas are individually different from one another & Narayana

(Krishna) is purushottamma who is different from all jeevas.

 

There is a settled method of exmining the indicators in a passage of a

scripture to ascertain the central meaning of the passage or the scripture

now that method of examining Geetha as a whole is being tried.

 

1. UPAKRAMA (IN THE BEGINNING)

 

BG starts with Kauravas & Pandavas fighting with one another. Here, it is

said that there were many different jivas. Since they had met to fight with

hatred, there could never be Ikya in them. This also means that the sloka

records the difference of Jeevas & brahma for it is said " Thadha bhinna

bhinna- syathadha bhinnathvam (a general statement) if all jeevas are not

different from brahma, then jeevas also should not be different from one

another. Here, it is not so. Since all the jeevas assembled there were

different from one another naturally they should be different from brahma

also. Since the jeevas were thinking that they should be very happy by

killing others they should be different. If there was Ikya in them, one

jeeva happiness would have been the happiness of other jeeva. Krishna in the

first sentence of his upadesa says " This is dharma yudhdha, you should not

feel sorry for killing Kauravas. They are all enemies.

 

(BG 2-7) Hey Madhusudana, ( I am in a delemma of dharma). I am a sishya & I

surrender to You kindly instruct me the correct course of action.

(BG 2-11,) Arjuna, you are feeling sorry for those who do not deserve your

sorrow. Even before this the jeeva in Arjuna, due to ignorance seeking

jnana, he surrenders to Krishna.

 

UPASAMHARA (IN THE END)

 

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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