Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 6, 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

 

Chapter 6: 6th Prameya:

 

MUKTHI NAIJA SUKHA NUBHUTHIHI: DESCRIPTION OF NATURE OF MUKTHI: MUKTHI

SVARUPA NIRUPANA: ESTABLISHMENT OF ENJOYMENT OF SVARUPANANDA OF JEEVAS

 

Question: Swamiji, kindly explain the nature of Mukthi in Madhwa system in

the words of Krishna?

 

Answer: Vyasarajaru has described the real nature of Mukthi in the part of

the sloka " mukthi naija sukha nubhuthihi " . to put it more clearly we may

say the enjoyment of natural pleasure (Ananda) of the soul after becoming

free from ignorance (Avidhya). This is well known as the best of the four

kinds of attainments (purushartha) that a person should realise in his life

time.

 

Question: Swamiji, " Avidhya sthamayo mokshaha sa samsara udhahrutha " .

According to this sentence in Advaitha system, Mukthi is described as

" enjoyment of natural brahmananda of soul after becoming free from ignorance

(avidhya) since it is common in the definition of Mukthi in both the

systems, freedom from ignorance. Secondly, enjoyment of natural pleasure

(ananda) of the soul, we hope atleast in Mukthi there will be no quarrel

between Dvaitha & Advaitha.

 

Answer: About Mukthi, there has been a terribe discussion between dvaithies

& advaithes. The normal & direct meaning of Mukthi is freedom from binding

(bandha) the other meaning that Mukthi means enjoyment of natural pleasure

(Anandas) of soul is based on the statement " Mukthi rhithva nyatharupam

svarupena vyavasthi thihi " etc... made in Bhagavatha, which is in practice

both aspects are present in Mukthi advacated by dvaithies. The jeeva who

has been boundly real & very sorrowful ignorance from beginningless time,

after much efforts, he attains jnana by the grace of God & when God takes

pity on his poor jeeva & feels " yenam mocha yami " i.e. I shall free this

bound jeeva & accprding to his wish, god removes the ignorance & everthing

about it & makes the jeeva free. Then jeeva would have secured the grace of

God & under his control, jeeva shall remain in places like Vaikunta enjoying

his intrinsic pleasure (ananda) permanently foe ever. This is the nature of

Mukthas established in dvaita system of philosophy.

 

In Advaita system, there is no room for any question & answer about Mukthi.

According to advaitha, there is only one i.e. parabraham who is permanent

Muktha. There is nothing else apart from Brahma, either chethana or jada

apart from Brahma was not in past is not in present, & there shall not be in

future. Then to whom should Mukthi happen? All have agreed that Mukthi is

only for a chethana & not for a jada. Since there is only one chetana i.e.

Brahma who is a permanent Muktha there is no chethana requiring Mukthi, in

advaitha, the word Mukthi should disappear. In such a case, how can

advaithi accept a Mukthi with two aspects as you have said before?

2. To say Mukthi for Brahma chaithanya is most improper, for he is a

permanent Muktha. There cannot be Mukthi for a Muktha.

3 & 4. Advaithi cannot say that even though Brahma chaitanya is permanent

Muktha, just now, he is covered by avidhya (as jeeva) & hence he is not

experiencing his natural ananda. He has no power of experience natural

Ananda Brahma himself is Ananda. He has no power of experience of anything

since he is nirguna, for example, sugar is sweet but sugar has no ability to

experience the sweetness of itself. Further the statement that ananda is

not at present, but it will become in future means that there is no brahma

now & he will be there in future. This statement is not agreeable to

advaithies.

5. There is another defect in these cases. If Brahma is said to be a

permanent muktha, he cannot be affected by avidhya. If he is affected by

avidhya, he cannot be said to be a permanent Muktha. Both Mukthathva &

being governed by avidhya, he cannot happen simultaneously to one & the same

chethana- Brahma and

6. the quality of becoming present & becoming absent of natural ananda in

Brahma is not accepted by adhvathies further he has no quality of being

covered by avidhya.

7. But if complete Brahmananda (purna Brahmananda) is covered by avidhya,

it cannot be called complete (purna).

8. The statement that Brahma is covered by avidhya is similar to the

statement that sun is covered by darkness.

 

In this way, one aspect of Mukthi that of coming up of natural ananda is

Mukthi is not tenable in advaitha. The other aspect of Mukthi, in the

statement that enjoyment of natural ananda after becoming free from avidhya

is Mukthi, the removal of avidhya is also not possible in advaitha for

9. becoming free from avidhya is it for jada or chethana? If it is said

the removal of avidhya which has covered a jada like anthah karana is

Mukthi, it should normally be known as anthah karnana has attained Mukthi,

it should normally be known as anthah karnana has attained Mukthi. But such

a usage is not found in the world. But even if it is said that Mukthi is

the removal of avidhya covering a chethana, in advaitha many defects arise.

We have already proved that only one brahma chaithanya is present in

advaitha which cannot be covered by avidhya. since there is no other

chaithanya that can be covered by avidhya, removal of avidhya covering a

chaithanya does not arise in advaitha.

10. Or, if you say that avidhya, like a cloud in the sky moving from place

to place not actually affecting brahma, & removal of such an avidhya is

mukthi as a purushArtha. For the moving avidhya is just like a straw, the

removal of which cannot be called Mukthi. In advaitha, just as Brahma

cannot be covered by avidhya, in the same way, avidhya also has no quality

of covering him. Just as Brahma, who is a nithya muktha & jnana & ananda

may by nature cannot be covered. In the same way, how can avidhya which is

itself mithyaby nature can cover Brahma? In this way, as it has become

impracticable " Removal of avidhya also cannot be called Mukthi in advaitha.

Thus in advaitha, the Mukthi that has two aspects, losing both aspects has

become like a bird that has last both wings, facts are like that, what can

we do?

 

Ramanujacharya, author of Sree bhasya on Brahma Suthras, has condemned

samkaras theory that the beginning less avidhya (Maya-ignorance-illusion)has

covered Brahma chaithanya (ananda-jnana) with the following objections:

 

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

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