Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 13

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

UPASAMHARA (IN THE END):

 

Even at the end of BG, only the difference between jeeva & brahma is stated

(18-60 to 62) which states: Hey Arjuna, Parabrajma is sitting in the heart

of every one as a controlling & directing Lord. You surrender to him in

every way & by His grace, you will get Brahma jnana & permanent Mukthi.

 

In this way, Krishna has ended his instructions to Arjuna & finally at the

end, he has given the gist of his long instruction (Upadesha).

 

BG (18- 64 to 66): Hey Arjuna, Parabrahma is sitting in the heart of every

one as a controlling & directing lord. You surrender to Him in everyway &

by His grace, you will get Brahma jnana & permanent mukthi.

 

In this way, Krishna has ended his instructions to Arjuna & finally at the

end, He has given gist of His long instruction.

 

BG 18-64 to 66: Arjuna: Again hear the most secret & My correct advice.

Since you are very dear to Me, I am telling you in your interest, keep your

mind in Me alone, you will attain Me alone. I confirm that this is the

truth, you are dear to Me. You give up all avaishnavadharmas, you believe

Me as Supreme God. You surrender to Me, I shall make you free from all

sins. You do not grieve.

 

Krishna's words " you do not grieve " remind the Sruthi " jeeva yevathu

dhukhinaha " . Arjuna also has accepted clear difference between him &

Krishna.

 

BG 18-73: Hey Achyuta. by Your grace, my moha about my relatives due to

ignorance has been removed. My original jnana has been restored. Without

any doubt, I am ready to fight & carry out Your orders. Arjuna has accpted

the Kainkarya (Servitude of Krishna).

 

In the last sloka of BG, Bheda only has been stated by saying separately the

names of Krishna & Arjuna & applying the special either " Yogisvara " to

Krishna. Distinguishing paramathma from jeevathma. This shows that

differene has been intentionally established & there is no room for abhedha

in Geetha.

 

3. ABHYASA (REPETITION)

 

If a statement is repeated again & again, that indicates that particular

statement is made with much emphasis. This is known as abhyasa.

 

In many places, it has been repeatedly stated that Paramathma is different

from jeevathma. In many places, the relationship between parabrahma &

jeevathma shows as, Master & Servent, & employer & employee, supporter &

supported etc.... Therefore, repetition is also in favor of bhedha only.

 

4. APOORVATHA (SOMETHING NEW)

 

If something which has not been made clear in the main argument & is stated

some where else, it is called Apoorvatha. It is taken that the author of

the work is much interested in the new item specially mentioned. As bhedha

is generally known by the senseknowledge (Prathyaksha) any sasthra

displaying bhedha may not have any apoorvatha. Many advaithithes say that

all those part of vedhas that do not have any apoorvatha are false. This is

a self interested statement if all sentences that do not contain apoorvatha

are considered as false, then the statement thathva masi, when stated for

the first time may be having apoorvatha, but when it is repeated from 2nd to

9th time, all of them will have to be false. If the truthfulness of a

statement depends only on apoorvatha, then " Asadhevedhamagra Asith " . Since

this shruthi says " Soonya was there is in beginning " , even adhvaithies will

have to accept that " Soonya " is the creator of the world.

3. If it is decided that the truthfulness of a passage is to be judged only

by apoorvatha, then they should give up the condition that repetition is

also an important condition to determine the truthfulness of a passage.

4. When teacher says that 4+3=7, then if the student repeats the same, as

his repitation has no apoorvatha, it should be considered as false.

5. Boudhdhas general statement " yathpunuruktham thadha pramanam " . which is

contrary to out experience will have the sway, Bouthdhas have said that if

one repeats what has been previously said, then it is false.

Any & everybody can see the incorrectness of the statement.

 

Apart from this just as there is apoorvatha for abhedha gama, there is

apoorvatha for bhedagama also. Since difference is generally recognized by

sense knowledge. It should not be doubted about the difference between

living & non living & between two non living things, the difference is

visible, the sense cannot ascertain the difference between Jeeva & Brahma

even the exisitence of parabrahma cannot be established beyond doubt either

by knowledge through sense or through reasoning. The knowledge of brahma

has to come from vedha only. This is acceptable to all vedhanithies. When

the knowledge of Brahma comes only from Vedas, it is as good as accepting

apoorvatha for the knowledge that jeeva is different from brahma.

 

But in BG, parabraham (Krishna) is seen by all. Hence one may think, there

is no apoorvatha in Geetha. It is not so. Though every one that saw

Krishna thought that he was different from Krishna, but everyone did not

understand as soon as he saw Krishna, that he was Parabrahma. Duryodhana

never understood the truth that Krishna was parabrahma. Even jeevas like

Arjuna got the truth that Krishna was parabrahma, either from vedhas or from

statements made by Krishna like " Math tha Paratharam nanyath " ie I am

Parabrahma. After words only people like Arjuna understood that Krishna was

Parabrahma & Krishna was different from other men.

 

BG 9-11: From these sentences, Krishna has removed the illusion that He is

also an ordinary human being & he has said that he is Parabrahma. Therefore

Krishna's parasthasmaththu Bhavonyo etc... Sentences create the impression

in Jeevas that they are not parabrahma. Till now, they were thinking that

they were not Krishna by prathyaksha now. They agreed to a new (Which was

not there before), idea that they are different from Brahma. Therefore

apoorvatha has accured to the bhedha vakyas of BG.

 

More over Arjuna realised clearly the great difference between him & Krishna

when he had the dharshan of Visvarupa by the grace of God. His knowledge of

difference became much deeper & wider which made him wonder & fear at the

visvarupa.

 

BG 11-45: Hey, Swamy, seeing Your visvarupa which previously I had not

seen, my mind wonders & has become sorrowful due to fear.

 

Since there is apoorvatha between the knowledge of difference gained from

BG, & the knowledge of difference gained after the darshan of Visvaroopa the

accusation of Advaithies that Sastras which preaches bhedha is false since

it has no. apoorvatha has emanated out of ignorance only.

 

5. PHALA (RESULT)

 

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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