Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 3, part 9

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hari sarvottamma, vaayu jiivottamma

 

shrI gurubhyo namaha

 

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

BRAHMARA BHEDHA)

 

Now we describe briefly the opposing dharmas of brahma & jeeva which we have

shown in establishing Vishnu Sarvoththammathva.

 

1. Sarva- jna0thva alpajnathva (BG 4-5) )7-26) God issarvajna- Jeeva

alparjna.

 

From sentences like these, it is clear that all jeevas seen by Arjuna are

alpajnas & Krishna is Sarvajna.

 

2. Purnathva- Dhukhies

 

a. God is purna, jeeva is dukhi

b. Samsara thara kathva-bandhadthva (BG 18-62). God removes Bandha- Jeeva

is in Bandha (13-22)

c. Gamya ganthra bhava paramathma is one into whom in Mukthi jeeva has to

enter (18-55)

d. Adhara-dheya bhava (7-7) God supports, jeeva is supported.

e. Niyamaya Niyamaka bhava (BG 10-8, 18-61). God is niyamaka & jeeva is

niyamaya.

i.e. God is the master, & jeeva is the servant.

f. Creator & created, God is creator & jeeva is created. God creates jeeva

with a newbody, man is created (BG 10-8)

g. swamy bruthya bhava bhava, God is the master, & jeeva is the servant

(10-15)

h. Vibhuthva-anuthva (10-12, 11-40)

 

Paramathma is pervading everything but Krishna says in chapter 2nd that

jeeva is anu in 22nd shloka & Krishna has said that jeeva undertakes journey

from one body to another this proves that jeeva is only anu & not a vyaptha

like paramathma who can be smaller thant he smallest & biggest as he

chooses, according to Sruthi, but jeeva is always a anu, since yogi jeeva

passes through brahma randhras, jeeva musht be anu only.

 

BG 10-13: Krishna has shown in 8th & othert chapters giving four more

reasons, that there is clear difference between jeevas & brahma not Ikya as

adhvaithies say. If on attainment of Brahma Ikya jnana, i.e. as the

advaithies say jeeva becomes free from avidhya & connection with body etc.,

& becomes one with brahma i.e. brahma himself) then the narration of passing

of brahma jnana yogi, jeeva through shushumnanadi Brahmarandhra & caste off

his physical body & the uhthata rayana marga in which when a jeeva goes it

never returns to Samsara; Vidhi & karmas, description of the permanent

position Mukthas attain, would be unnecessary. These which have been

described by Krishna are relevant only if jeeva is different from brahma

since Krishna are relevant only if jeeva is different from brahma since

Krishna has said " Vedaiasarvairahameva vedyo " , he knows fully well how these

descriptions are necessary for jeeva & it is clear that Ikya for jeeva &

Brahma can never happen.

 

BG 12-13: Closing all the nadis in which wind moves except sushumna,

keeping the mind firmly in hrun na maka narayana who resides in the heart,

keeping the way in the body to Brahma randhra, doing the japa of pranava,

meditating on Krishna who is represented by pranava the yogi that castes off

his physical body attain parama mukthi. If Brahma Ikya mukhti could be had

by mere Brahma ikyagnana, then the description of uthkaramana was not

necessary. It cannot be said this pertains to a temporary Mukthi " Sayathi

paramam gathim " means that the jnani is attaining parama mukthi. These

sentences prove that authority granting mukthi is different from the yogi

authority different from jnani who awards mukthi to jnani. " Muktha nam

paramagathi hi " this name of Krishna itself gives this meaning.

 

Note: Shankaracharya himself has decided that only the Supreme God is

represented by pranava, Krishna says:

 

BG 8-23 to 26: Hey Bharatha shreshta, I am going to tell you the different

abhimanidhe vathas controlling different routes (two in number) when a

Brahma jnani goes by a route controlled by certain abhimani dhevathas he

reaches parabrahma & attains paramamukthi & does not return to samsara &

when karmayogi goes by another route, he returns to samsara after

experiencing allotted pleasure & pain. Agnedhevatha, Archinamakadhevatha,

Ahurabhimani dhevata, Sukla paksha bhimani dhevatha shanmasa bhi dhevatha,

uththa rayanathi dhevatha when a Brahma jnani goes by the route controlled

by these dhevatas attain parabrahma. Meghabhimani dhevata, Ruthrabhimani

dhevatha, Krishna paksha bhidhevatha, (Ashadabhi) Shanmasabi dhevatha,

dhakshi nayana bhidhevatha, when " Karma yogi possess through the route

controlled by these dhevathas, he attains swargaloka where chandra etc.,

reside to experience pleasure as reward for good karma, he has done & when

that is over according to Kshine punye marthya loke visanthi " again the yogi

comes down to this world to be born.

 

There is always the demarcation that jnanee yogies should join the route

uththarayana & the karmoyogies should go in the route dhakshinayana. This

clear cut distinction ever remains. This has been accepted by jnanees.

 

 

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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