Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 5, Part 1

[Guest guest]

hari sarvottamma, vaayu jiivottamma

 

shrii gurubhyo namaha

 

shrii kr^iShNa parabrahmane namaha

 

Sri Vyasarajaru has collected everything of our Madhwamatha in one shloka

 

shrIman-madhva- mate hariH parataraH satyaM jagat.th |

tattvato bhedO jIvagaNAH hareranucharAH nIchOchcha ||

bhAvaN^gataH mukthirnaijasukhAnubhUtiramalAbhaktishcha |

tatsAdhanam.h hyaxAditrayaM pramANamakhilAmnAyaikavedyo

hariH ||

 

ACHARYA MADHWA'S DOCTRINE.

 

Meaning:

1. Hari is sarvoththamma,

2. Jagath Sathya,

3. Paramarthika panchabheda

4. Jeevas are servants of Vishnu

5. Different grades among jeevas

6. Mukthi is the enjoyment of svarupananda of jeevas

7. Bhakthi is the means of realising salvation

8. Prathyaksha, Anumana & Agama are only three means of establishing truth

9. All vedhas praise Vishnu alone. These nine prameyas are most important

in Madhwamatha.

 

Details on this premeya stothra can be seen in

 

http://www.dvaita.org/shaastra/prameya.html

 

ESTABLISHMENT OF VARIATIONS IN THE NATURE OF HUMAN BEINGS: ( NICHOCHEHA

BHAVANGATHAHA, THARATHAMYA SAMARTHANA:)

 

Sri Srigalavaru: All human beings do not have a common uniform nature, but

" Nichocheha bhavangathaha " , different persons have different nature. The

truth of this statement will be shown from the sacred words of Sri Krishna.

One can also experience that there are different types of people & in every

type, individuals have varied nature.

 

Question: Swamiji, in the world, one is a king, another is a minister, a

third is a begger. In this way, due to difference in quantity of money they

have, these variations are seen. Again, we see the variation of age also as

one an oldman, one a youth etc... But how to say that the souls have higher

& lower nature?

 

Answer: You do not see any other variation apart from those pertaining to

wealth & age?

 

Question: Richman is a bigman, poorman is a small man. What other

variation apart from those pertaining to wealth & age?

 

Answer: It is not so. It is seen difference in exercise of power &

difference in karma (Work) they do. SOme render great service to the

country, & some achieve greater control over their sense organs, & become

great tapasvies. Others are interested in their own prosperity in the world

& remain selfish. In this way, you have superior & inferior people. If you

examine further, there is difference in intelligence. Some become wise

early & become authors of good books. Some are backward in mental

development. The nature of work different people do is not the same. SOme

do the industrial work. SOme engage themselves in agriculture, others in

doing tapas. In ever one of them, you have superior & inferior. Some are

in first class, some in second, & others in third. Even in bad ways, there

are differences. Some commit theft with fear, some commit robbery during

the day, there are others who build big armies & destroy the countries. In

this way, you have the distinction of good people & bad people, & in every

category the different degrees of goodness & badness are seen among people.

 

Question: Swamiji, what you say is true. But just because there is one

perceptible difference in Karma & jnana of people, how can we say their

souls are similarly have variations in their nature?

 

Srigalavaru: Some are generally always interested in karmas opposed to

vedas & some are generally interested in good karmas what is the cause of

this variation?

 

Answer: Like animals, they do not have junana so they always do bad karmas.

Those who get the company of good people become wise & do good karmas.

 

Srigalavaru: What is the cause of this variation in their mental tendency?

Why one set of people should get the tendency to act always against vedic

instruction & for another set get the tendency to act always in accordance

with the vedic instructions?

 

Answer: If we continue to enquire, we find that their previous karmas is

the cause of the nature of their present karma.

 

Sri galavaru: By previous karma, one should not mistake, it for a separate

property like land inherited from forefathers. It only means the karma that

particular chethana did in his previous birth. This would indicate that

particular chethana has been doing bad karma in many successive previous

births. Therefore, we have to conclude that there are some people who have

been doing bad karma during their many previous births, & similarly there

are some who have been doing good karma in their many previous births, &

similarly there are some who have been doing good karma in their many

previous birhts. For such practice, it is the nature of their soul

(svabhava) is the cause. Good chethanas always do good things & bad

chethanas always do bad work. Therefore you have to accept that there are

two categories of human souls, good & bad.

 

Question: Swamiji, what is the authority in BG to decide that the chethanas

who is doing good work has a soul good in nature & a chethana who is doing

bad work has a soul bad in nature (swabhava)?

 

Answer: We shall prove everything on the basis of words of SriKrishna only.

Swabhava is the main cause for the variation in performance of karma is

clear from the conversation between Arjuna & Krishna.

 

BG 18-1-3: Arjuna asks: Hey Swamy, if one who does not know the procedure

laid down in the sastras for performance of an yagna but has only for a firm

desire to do so, what is his status? That of sathvika, or rajasika or

thamasika?

 

Krishna replies: Arjuna, the sradhdha of the chethanas is of 3 kinds.

Sradhdha is born from the swabhava, (the soul determines the nature of

sraddha of mind). Irrespective of a person knowing the procedure laid down

in shastras or not, a person performing yajna with sathvika aradhana is a

sathvika, one who performs with rajasika sradhdha is rajasika & one who

performs with thamasika sraddha is a thamasika. From these sentences, it is

clear the nature of souls (jeeva svarupa) is of 3 kinds.

 

In chapter 16, Krishna describes the assets pertaining to nature of soul

(jeeva svabhava) as of two kinds namely dhai visampath & Asurisampath.

 

BG 16-6: In this world, the creation of chethanas or their svabhavas are of

two kinds connected with dhevathas (eligible for Mukthi) & connected with

dhevathas (eligible for Mukthi) & connected with asuras (eligible for

thamasic end). From this, it is clear that two distinct types of chethanas

are there. Since Rajasvabhava has traits of both sathvika & thamasika, it

has not been separately stated. Krishna describes the qualities of people

with dhaivi connection & asuri connection.

 

BG 18--- 1-4:

 

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:

Parishree Printers

100/3 Nagappa Street

Palace Guttahalli

Bangalore 5600 04

Telephone # (80)368286

 

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 kR^iShNArpanamasthu

.............................................................................