Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 5, Part 11

[Guest guest]

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:)

 

The fact that all chethanas are not equal in all respects but differ in

their ability to attain Mukthi is clear from the different people. If every

one had equal ability all would have followed the same method. To realise

one common object of Mukthi, different people follow different method

according to their intrinsic ability. Krishna has said:

 

BG 13-25-26: Here the people who are trying for one common goal, namely

seeing of God who releases them from Samsara Bandha being classified into 4

different classes according to the method they adopt. Some adopt dhyana.

Some due to their high mental ability get the knowledge of God & mentally

worship him & realise him. These are highly capable. Some others who are

not able to do different dhyana & do not have the great mental ablity of the

second class. But they follow karmamarga like performance of Ashwamedhayaga

etc... People of the fourth class are the followers of Sruthi. Since this

fourth class is the weakest mentally, they follow sravana, manana & dhyana &

finally realise God. In the sasthras, it has been stated the 1st class are

Rushies, 2nd class are devathas, 3rd class are chakrawarthies like nabhi &

last class are men fit for Mukthi.

 

" Rushayo anthaha prakasha " like this in sruthies it is stated that there is

difference in degree of realisation of God by different classes of people in

chapter eleven Krishna has told Arjuna " Dhrushtavanasman yatha " means that

devathas lower than Arjuna-Indira will not have same degree of god

realisation as Arjuna had.

 

There is difference in degree in attainment of God in Mukthi also as there

are four kinds in Mukthi. Krishna also has said " vishathe thadhanantharam "

indicating Sayujya Mukthi " mama sadharmya magathaha " indicating Sarupya

Mukthi & " Sasvatham padhama vyayam indicating sameepya & salokya i.e.

 

Sayujya--- remaining in the body on God

Sarupya---- having the same appearance as God

Sameepya- To remain near God

Solakya--- to remain in the same loka with God.

 

These have been decided as being in descending order since higher type of

Mukti is for the higher class of people that can put in better effort. This

also proves all chethanas are not equal in all respects but variation is the

rule.

 

Those who argue vehemently that all chethanas are equal or there is only one

chethana in the world therefore one should not think of difference will have

to accept many undesirable things. It is proposed to point out one such

important item.

 

If it is said that all chethanas are equal in all respects or there is only

one chethana in the world with so many variations & differences must be a

very unjust & cruel God. But the normal explanation given is God is just &

he awards his rewards & punishment according to the Karma of the people.

THat means that people are doing various different karmas which fact is

actually seen in the world. If all people are equal all should do the same

kind of karma. Karma is done by the chethana directing their physical

bodies through their sense organs. This prompting could be due to either

their instrinsic nature, or prompting of God or combining by both.

 

If all chethanas are equal, they wourld have the same intrinsic nature &

kama done by the prompting of uniform nature would be uniform. In the

world, we do not see such uniform karma by all. If karma is done in

different ways in spite of uniform nature, but due to prompting of God only,

then that God would be very cruel God. But we accept that God is a just

God. So the inference is that people have different nature or svabhava &

prompting of God is according to the intrinsic nature of the chethanas. God

gives his reward & punishment as the Karma deserves.

 

It cannot be said that chethanas who are equal in all respects being subject

avidhya (ignorance) would affect every one in the same way there would not

be any change in the kind of Karma done by different people.

 

Brahma Suthra " Vaaishamya naighunye napekshuthvath " declares that God is

just, he has undue like or dislke.

 

Even if it is said that even though different kinds of efforts are made in

this world in Mukthi God will give same kind of peace for all as they are

all equals still gOd would be considered as partial, because if a person who

has made heavy sacrifice & served God for shorter period. This award is

unjust.

 

Dharmasastras decide in this world also, reward & punishment according to

the merit of the karma & sAdhana.

 

If people come to know that one day everybody is going to get the same kind

of mukthi as all chethanas are equal, then no one would be in a hurry to

start his difficult sadhana, renouncing the pleasures of the world.

 

Krishna also has said that he is not partial & gives rewards & punishment on

the merit of Karma & sadhana.

 

BG 9-29: Hey Arjuna, I am just in respect of all chetanas. ie. I have no

partiality, I do not hate anyone more than he hates me & O do not love my

devotee more than he loves me whoever serve me with love they are always

keeping their mind in me & am also having a tendency to do good to them.

 

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)36828

 

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

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