Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 5, Part 8

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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:)

 

Krishna describes three kinds of performers of Karma.

 

BG 18---26-28: Karma performer, who is not interested in the result of the

Karma, who does not think that he is independently doing the karma & who

does the Karma with courage & enthusiasm & for the work he does if good

worldly results are received without seeking not feeling elated, & if good

wordly results are not received does not feel depressed, such a performer of

Karma is a Sathvika Karhthru.

 

One who is interested in his worldly fame & heavely pleasures, & who does

not spend enough money to get the proper return, & one that has the nature

of causing trouble to others & feeling happy if he gets good results &

feeling bad, if he does not get good results such a performer of karma is

called Rajasa Karthru,

 

One who does not follow the proper method of surrendering results of Karma

to paramathma & such other good methods conducive for the success ofhis

work, unluckily ignorant, who has no humility for gurus & elders, who does

work if he feels sad & one who remembers even asmall draw back of other for

a long time & mentioning it at untimely hour & cause harm to others. Such a

performer of Karma is called a thamasa karthru.

 

Krishna has described three different frames of mind.

 

BG 18---30-32: The mind that has the discretion as to distinguish between

the dharma that causes samsara & the dharma that enables one to free himself

from samsara, & distinguish between what is duty & what is not, proper way

of discharging duty, that has the power of understanding where one should

have fear while doing the work, understanding the way of gentting in to

bandha, & the way to get out of it is called Sathvika budhdhi. (The frame

of mind).

 

The mind that understands not clearly but with doubts about what is dharma &

what is adharma, what is duty & what is not is called a rajasa mind.

 

The mind that understands dharma as adharma & decides every item in an

abnormal way is called thamasa mind.

 

Krishna has said that mind which can clearly understand the real bandha &

moksha is sathvika mind. But Sankara has said nabandho namokshaha i.e.

there isno bandha or moksha they are false. Hence Samkaras statement is

opposed to the statement of Krishna.

 

Krishna described three kinds of dhruthi (the kind of courage with which a

person performs his work.

 

BG 18----33-35: Hey partha, in the prescribed duty, the courage that can

control the actions ofr mind prana & yindriyas, & accompanied by firm

devotion in paramathma is called sathvika.

 

While perfoming a duty when the courage with which the work is done is not

able to control the action of mind, parana & indriyas, with interest

desiring return for the work done, is called rajasa courage.

 

The courage adapted with which a person does a work while he is under the

influence of bad nature & does not give up too much of sleep, fear, sadness,

unhappiness & unreasonable pride, such a courage is called thamasa.

 

Krishna describes three types of happiness, the three different kinds of

people generally have in their normal life.

 

BG 18----37-39: To start with, since it is achievable with difficulty,

though it appears unpleasant, because it results from brahma jnana &

controlled mind, in the end it is very pleasant & happy, such a pleasure is

Sathvika.

 

The pleasures arising from the contact of sense organs with worldly things

though they appear very pleasant in the beginning but in the end, they

result in great pain, such sensual pleasures are called rajasa.

 

The pleasures that both in the beginning & in the end make the person lose

his discretion arising from sleep, lazyness, unconsciousness etc... are

thamasa pleasures.

 

These are the types of happiness that people of sathvika, rajasa, thamasa

gunas, respectively have in their normal life in this world. The

consideration of these sentences show that jeevas generally conduct

themselves even in samsara in respect of their food, perfomance of mental &

bodily action in accordance with their intrinsic tendencies & characters as

sathva, Rajasa, & thamasa.

 

Krishna has pointed out the strong characteristics of thamasa people &

sathvika people by describing the way they understand paramathma.

 

BG 9----11-12: Here Krishna has clearly stated that people who are not able

to understand him as paramathma, who is sarvoththama & think that he is also

an ordinary human being are of asura nature of thamasa,

 

BG 9---13-14: Here Krishna clearly says that those people who constantly do

devotion (devara nAma or harinAma sankirtana (bhajans)) to Krishna only are

of Dhaivy nature (satvika) who deserve Mukthi.

 

From the above, it is clear that Sathvic people deserving Mukthi, even

during their state of samsara, they are always interested in rendering

devotion to Krishna, but Thamasic people, who deserve only hell even in

their state of samsara, fail to understand the real nature of krishna & hate

him by dishonouring him. Krishna has also said that such bad people do not

realise any of their unholy aspirations.

 

Duryodhana is a typical example of a thamasic person who failed to realise

that Krishna was paramathma, inspite of his having many opportunities like

Krishna showing his visvarupa in the royal assembly of Kauravas when he went

there as peace maker between pandavas & Kauravas. Duryodhana wished only

bad & destruction of Krishna, On the other hand, Pandavas has realised that

Krishna was paramathma & they were his devotees.

 

Arjuna has called Krishna as parabrahma.

 

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 kR^iShNArpanamasthu

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