Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 6, Part 3

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hari sarvottamma, vaayu jiivottamma

 

shrii gurubhyo namaha

 

shrii kR^iShNa parabrahmane namaha

 

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

SVARUPA NIRUPANA: ESTABLISHMENT OF MUKTHI ENJOYMENT OF SVARUPANANDA OF

JEEVAS

 

Question: Giving up the jeevabhava of " I " to attain Ikya with brahma who is

chinmathra.

 

Answer: You should not say that Ikya with chinmathra is Mukthi. the jeeva

is a chinmathra even now, you have to say the destruction of " I " bhava is

Mukthi. So advaitha thatva has come to this is a very undesirable but

against accepted dharma in normal life.

 

It is said that when a wise man perceives that every thing of his belongings

are about to be destroyed by his enemy he should give danger to his life, he

should part with every thing & save himself " Athmarthamhi sarvam " i.e. good

body, wealth everything is required for my own happiness. Even those who

serve their country, Guru seva, service to God etc., expect some thing in

return from which they get happiness. Even dhadheechi who gave his back

bone to Indra, did so with belief that God would be pleased by his act &

that dhadheechi would become happy. Even those who do nishkAma karma do so

under the belief that they are carrying out the order of God & get

happiness. Any kind of Mukthi, if it is going to bring happiness to me, I

wish to have it but I cannot wish my own destruction. If Ikya with nishkAma

karma do so under the belief that they are carrying out the order of God &

get happiness. Any kind of Mukthi, if it is going to bring happiness to me,

I wish to have it but I cannot wish my own destruction. If Ikya with

nirguna brahma is Mukthi then it is not a purushArtha. For purushArtha

means that which is liked by the chethana, they are dharma, Artha, Kaama,

moksha, from every one of them chethana expects happiness. Chethanas try

hard to attain Mukthi because they ahve suffered badly in samsara, they want

to get rid of this sorrowful samsara & get positive happiness for ever. If

Brahmaikya can bring such happiness, every one would desire it. But as has

beeeen seen the prospect after Ikya with nirguna Brahma is only self

destruction. That self destruction is not desired by any body & if such a

brahma Ikya is called Mukthi, it cannot be a purushArtha.

 

But there is another point only if there is Bandha then the question of its

removal & Mukthi will arise. If there is no bandha, there is no Mukthi. If

an enquiry is made, paramarthikaly, there was no bandha, in the past, there

is no bandha at present, there will be no bandha in future. This has been

stated clearly in a work of advaitha system. The words of Sankaracharya

" Navai bandho napimo kshaha " are very clear on the point. Dhvaithese

repudiate that since there is no feeling that I am happy for the chethana in

advaitha Mukthi, hence such a Mukthi is not a purushArtha. In one of their

work, advaithies have argued that even though their is no feeling that I am

happy in Mukthi, still such an Ikya Mukthi may be desired by men, since such

a union is desired by men in actual life. They have given the example. For

Sanskrit version, see annexture B item. " It should not be said that

Brahmaikya in advaitha may not be liked by men just becase " there is no

feeling that I am happy " for them in Mukthi (as they will have the quality

of jada like stone). For an expertman in theart, when he has the union with

the woman he loves most, he is not aware himself, his partner or the

pleasure he is having in the act. This has been experienced by an expert

enjoyer. In bharatha shastra, a heroine tells her friend that " once I

embrance my husband, I cease to be aware of me, my husband & the pleasure

from the act? In such an ordinary worldy union, the disappearance of

awareness of who is enjoying, whom, he is enjoying & how he is enjoying for

the enjoyer. But when all expert enjoyers (Rasikas) wish for such union,

how can Maha Brahmananda will not be desired by great scholors? Therefore

Mukthi, which is Brahmaikya is purushArtha.

 

From so much discussion about truth, it has become clear that it cannot be

said, according to advaitha system of philosophy, Mukthi is either arising

of permanent pleasure or becoming free from ignorance (avidhya). Since

Brahmaikya produces merger with brahma who is joy (Ananda), it self after

destruction of " I " ness (Athmathva) which results in a state like stone,

without the awareness of enjoyer, enjoyed & enjoyment, it cannot be a

purushArtha. To call that as pradhana purushArtha is still absurd.

Further, if it is examined paramarthikaly since there is no real bandha in

advaita & hence there is no Mukthi. Since Mukthi it self is absent in

adhvaitha, the question of speaking about its nature & its kinds does not

arise.

 

Krishna who known by " MukthAnam paramagathi hi " says that Mukthi is a

purushArtha desired by all. (BG 7-11)

 

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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