Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 14

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

5. PHALA (RESULT)

 

This thathaparya linga also indicates only bhedha. In the 15th chapter,

Krishna says " uththammaha purushasthana vanyaha " i.e. he is different from

all jeevas & one who understands this will become jnani & subsequently

attains permanent Mukthi.

 

BG 15-20: One who understands my purushoththam mathva in paroksha will

become an aporaksha jnani & attain Mukthi. It is said that the bhedha jnana

that assures highest reward & there is no mention of Ikya here.

 

6. ARTHA WADA

 

This has sthuthi, Nindha, parakrithi & purakalpa all the four types apply to

Bhedha Vakyas (sentences indicating difference)

 

BG 3-31: Krishna is praising a bhedha jnani who believes that Krishan is

sarvottamma & promises highest reward for him.

 

BG 15-10: Only those who have jnana dhrushti understand Parabrahma who is

in everybody & who enjoy only good things.

2.. Jnanies that do not hate Me thinking I have given them hard work but

with firm faith & devotion in Me discharge all the prescribed duties with

proper procedure & surrender the results to Me will be come free from

karmabhandha.

 

BG 3-32: Krishna decries those that are ignorant about his

sarvoththamathva.

 

Those who do not follow me are having great misunderstaning likewise &

became liable to suffer in hell.

 

BG 3-10, 4-10 5. Raja rushies like janaka from doing Karma which was liked

by yajna namaka Vishnu attained jnana sidhdhi, after becoming pure with

jnana & thapas & many attained Mukthi. Describing prakruthi purakalpa in

these senteces Krishna has shown that the difference between Brahma who

enjoys all the results of all the yajnas that awards the results to all

Karmas & jeevas who are bound by the orders of Brahma is very real.

 

7. Upapaththi (Reasons given to prove the conclusion) on examination it is

found that there is not even a single reason to support Ikya in BG. All the

reasons (there are many) are in favour of Bhedha only. Krishna has given

mnay reasons like sarvajnathva, Alpajnathva, master & servant, supporter &

supported, & paramathmas sarvanthryamithva to prove the immense difference

between paramathma & jeevathma.

 

Like this all the 7 thathparyalingas (i.e. 7 indicators to know the exact

nature of the text under examination) protect the bhedha jnana against its

enemy abhedha jnana just as 7 forts protect a king against his enemies.

 

If one considers the way in which BG starts & develops, it will be clear to

him that the idea of Ikya is farthest away from the mind of Krishna. On the

other hand, if advaitha was Krishna's thathva, he would have told Arjuna who

was sitting in the chariot saying that he would not fight in the war as he

got the atttachment (moha) of his relatives & thought that he woudl be

incurring sin by killing people like Drona, Bhishma etc. " Hey Arjuna, you

are parabhrama himself, your body, your bow, your arrows, the appearance of

enemies before you, everything is Mithya (false) just as silver in a shell.

All our wars, from them, expectation of gaining a kingdom or entering heaven

are all false, why are you unnecessarily crying " This would have appeared

as the special clown in a drama but not an advice encouraging one to fight

in a real war. Would any person with commonsense make a serious effort to

win a false war, when he knows that the whole world is Mithya (false).

Silence is be fitting to the teacher teaching Advaitha. For the student who

has heard it to remain motionless like a dead tree is befitting. It is said

that Budhdha after he had finished his instruction. When his follower asked

for ultimate truth, he adopted silence. Even Shankaracharya observed Mouna

(Silence) when his sishya (Student) asked thrice about the real neatures of

advaitha thathva. This is recorded in Sankarabhasya (3-2-17). It is proper

for a student of advaitha that has followed jnana marga to give up karma as

described in Sankara Bhasya. A jeeva who feels that he is vidhibadhdha &

who is seeking Moksha is likely to perform his varnasrama dharma as

prescribed. But when one knows he is already parabrahma & the world he is

living in is Mithya, where is the incentive for him to perform his

varnasrama dharma? In this way, according to advaitha both Brahma jnana &

jagath jnyana act as obstructions in Karma marga & not as incentives.

Krishna taught his thatva to Arjuna & with a whip in his hand ordered Arjuna

to do his varna sramadharma i.e. to fight in the war with devotion &

surrendering all results to Krishna only. He repeatedly tells Arjuna " Since

thathva is like this, you should fight.''

 

BG 2-3: Hey Paranthapa, become ready to fight.

BG 2-18: Therefore you fight in the war.

BG 2-23: Only lucky kshathriyas get such opportunity (war). If jeeva

chaithanya is parabrahma, what is the loss of the opportunity of war is not

taken advantage of.

BG 2-37: Therefore make up your mind & become ready to fight.

BG 2-38: Therefore become ready to fight.

BG 3-30: Fight without any fear.

BG 4-12: Arjuna, get up for war

BG 2-47: You do not be interensted in giving up your svakarma.

 

In this way, the authoritative instruction of Krishna with a whip in his

hand would only encourage Arjuna who does his Varnasramadharma of fighting

in the war, in no way Krishna's advice dissuades Arjuna from doing his

duties on the other hand if Krishna had preached Arjuna advaitha philosophy

that only Brahma is Sathya & everything else other than Brahma is Mithya all

the karmas have been prescribed for the ignorant, it would be like throwing

cold water on dieing fire for Arjuna who was sitting in the chariot, who

would have concluded that he need not bother about whatever happens to this

false world, false victory, false kingdom, & stretching himself to his full

length & would have gone to sleep since advaithies say that in sound sleep

Brahmaikhyanubhava can be had. some other advaithies are of the opinion

that the intensive pleasure they feel through their senses are also

brahmananda.

 

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:

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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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