Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 5, Part 6

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hari sarvottamma, vaayu jiivottamma

 

shrii gurubhyo namaha

 

shrii kr^iShNa parabrahmane namaha

 

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

BHAVANGATHAHA, THARATHAMYA SAMARTHANA:)

 

BG 18-40: In this world all chethanas are affected by the gunas generated

by the prakruthi without exception. But there are differences in the degree

of effect on different chethanas though not in kind. Because of this

difference in degree, there are three classes of chethana, sathvic, (Mukthi

yogyas), rajasa (nithya samsari) & thamasa (finally going to permanent

hell). This explains what we have seen before that sathvikas sometime take

interest in rajasa (nithya samsari) & thamasa (finally going to permanent

hell). This explains what we have seen before that sathvikas sometime take

interest in rajasa or thamasa work & fall from their normal yogas but they

regain their original nature. Similarly, thamasa people also do some good

work at times. Now Krishna explains differences in thyaga (giving up) of

different people.

 

BG 18---4-9: Hay best amontg the men. Thyaga is of three kinds namely

sathvika, rajasa, thamasa. It is not proper to abandon Karma prescribed for

varnashrama. Giving up of varna Sramadharma due to ignorance is thamasa.

To give up karma because performance could be difficult is raja sathyaga as

the author does not get the grace of God. Thinking that performance of

varnashrama karma is a duty (that pleases god) & performing the prescribed

karma in the proper way, without expecting any results is called sathvika

thyaga.

 

Krishna describes different kinds of jnana (knowledge) in different types of

people.

 

BG 18---20-22: The knowledge that conveys that God who is ever present

without any variation in himself in all living & non living things which are

different from one another & which are of different grades in their own

class, is one & the same & that the God does not suffer any change inhim

even when the things in which he is present get destroyed, such a knowledge

is called sathvika. God is full of auspicious qualities without any draw

back or defect. The knowledge that conveys that all things in the world

both living & non living are different from one another & they are of

different grades int heir own class but does not convey clear cut meaning

about the nature of God who is present every where in every thing at all

times is called the Rajasa knowledge. The knowledge that conveys either the

jeeva in chethana it self is brahma, or there is a chaithanya which is the

sum total of the world. i.e. both living & non living beings or there is

only one jeeva in all the living beings of the world is called Thamasa

knowledge.

 

Here in the 20th sloka quoted above, it has been intepreted that paramathma

who is present every where is one & the same. The knowledge that conveys

this idea is sathvika. Same meaning is conveyed by many sentences in Geetha

like " Samam pasyam he sarvathra samavasthitha meeswaram " 2. Samamhe

sarvabhutheshu thishton tham parameswaram "

3. Avibhaktham vibhaktheshu vibhuaktha mivachasthitham " etc... & the

original sloka (# 20 above) states clearly " in all things different from one

another, there is only one present without any difference in itself. The

knowledge that conveys. This idea it sathvika. This proves that the

knowledge that conveys the difference between jeeva & brahma is sathvika.

 

But here is something wonderful. Sankaracharya also has interpreted the

sloka generally in the same way but at the end he is recorded his own

decision that " adva.thathma jnana is sathvika " The following is what he has

said.

 

Meaning: The knowledge that understands that there is a thing present in

commencing from a vyaptha thathva including all moving & non moving bhuthas,

without getting destroyed either by its own nature (svarupa) or by svadharma

(quality) unchanged & that thing is present in every body without itself

becoming different, indifferent bodies, such advaithathma knowledge is to be

understood as sathvika.

 

The interpretation has many defects.

 

1. The ideat that in many different bhoothas paramathma is present without

himself becoming different results in bheda jnana only. It is advaithjnana

without difference.

2. According to advaitha syster of philosophy, it is improbable situation.

In advaitha thmaka jnana, no sthavaranthaka bhootha would be present.

Advaithese have said " By sentence like thathvamsi as soon as advaithathmaka

knowledge is attained the avidhya along with sthavarantha karya disappears

i.e. it was not in the past it is not in present & it shall not be in

future. In the Teeka of Anandha giri on bhasya of Shankaracharya on

Kenopanishad, it is said:

 

The silver in the shell seen during the illusion is not seen by one who has

the correct knowledge of shell but one who does not have correct knowledge

may see it. In the same way if brahman jnanees have correct brahmajnana for

them the imaginary dharmas of Brahma like jneyathva are not seen.

 

In this way in advaitha system when adhvaithathma ajnana comes sadaka fails

to see the dharmas of brahma himself like Srushti karthruthva etc... Then

where is the chance for him to see different bhoothas. This means that it

is not possible to have advaitha thmajnana & at the same time see different

bhuthas for if advaitha thmajnana comes one cannot see bhuthas & if one can

see bhoothas, he is yet to get adhvaithathmajnana. Therefore sankaracharyas

conclusion is highly improbable.

 

2. Krishna has clearly said that understanding one single athma in all

different bhuthas is sathvika knowledge. From this statement, it follows

that there is clear difference between the bhutas & the athma in them.

Therefore in Krishna's opinion, only bhedha jnana (difference between jeeva

& brahma) is sathvika. The word bhutha does not indicate only non living in

the following slokas the word bhuta represent chethanas

BG-2---30, 34, 35, 69, 3--14, 4---6, 7, 5----29,5, 9, 15-----10-16,

16-6, 18-----46, 54) Like this in many situations in BG, the word " Bhuta "

clearly indicates a chethana. There are very few places where we have to

take only lifeless things by bhuta. This point is very clear without doubt

in sloka # 61, Chapter 18. Easwaraha sarva bhuthanam

hruddhesarjunathishtathe

 

BG 18-61: Paramathma is sitting about the heart of every one directing the

chethana in different actions. Here the word " Bhutha " must be taken as

chethana as non living prakruthi neither has a heart nor has any action to

perform.

 

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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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shri kR^iShNArpanamasthu

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