Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 6, Part 7

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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: Swamy, you have told us that chethana by nature ajnanee. But in

samsaraa, he has been covered by avidhya etc.... Hence his intrinsic

intelligence (jnana) is not able to understand either paramathma or his own

natural qualities. Further, it cannot over come avidhya jnana has the

natural quality of destroying ajnana. If it cannot destroy ajnana, then it

is not a thing fit to be called jnana. A thing that cannot remove darkness,

call it be called a light? In such situation, even in Mukthas, how can it

directly understand paramathma? Therefore Your explaination is very

doubtful. If chethana by nature a jnanee, for over coming a jnanee(avidya)

he would not required outside help.

 

Sri Srigalavaru: People having good experience of situations in the world

would not doubt like this. Please hear a story. There was a wrestler, who

had developed in is mussles & strength very well. One day, when he was

going in street to see Maharaja, a big wall of a big old building fell on

him & covered him with mud etc... but his two long arms were free. He was

unconscious for some time, when he regained his senses, he began to remove

the mud by his own hands, it was not possible for his hands alone to

complete the task. The passers by & servants of Raja removed most of it

when only few stones were remaining, the wrestler by his own strength

removed them & got up. Maharaja was much pleased with him for his strength

that he did not die when a house wall fell on him. He was very obedient tto

the Ruler. Hence Maharaja gave him a good life pension. The wrestler was

pleased & used to walk in the streets still more majestically like an

elephant. The history of chethanas deserving mukthi is similar. Such a

chethana has been from a beginningless time under the control of paramathma

with his intrinsic jnana Ananda, strength, etc... But exceeding very much

even to his power i.e. so powerful that not only they are not destroyed by

his intrinsic power, but that could over come his intrinsic power, of

prakruthi avidhya, kama, karma etc covering are there. Further, there is

the most powerful easwaracheche, that the chethana should be in bandha. For

chethana, who covered by these coverings justas a person wearing dress is

not aware of his intrinsic abilities. But he is aware of his existence.

This awareness remains with chethana always when he is awake, he is

sleeping, dreaming, when he is in swoon, in death etc... He is able to

understand his existence by his own intrinsic jnana in all conditions.

Sankaracharya also has agreed, just as dhvaithies say that no one has any

doubt about the existence at any stage. Even when chethana is imprisoned

indifferent births, all his pleasure & pain in these births he is

experiencing through his svarupendriyas. This power to experience is also

his intrinsic & it is with him in all stages & conditions. He also retains

to a limited extend his power of asking his jnanedriyas & karmendriyas to do

what he wills such a chethana who is not feeling aware of his own abilities

is helped by the kind passers like vyasabhaghavan, dhevathas like Brahmadeva

etc.... Gurus like Sri Anandhathirtha from such passers by, he will

understand the real position & way to get over his difficulties. He gets

the enthusiasm to try to get over the Bandha. He will start doing sandhya,

sravana, manana, dhyana etc... God will be pleased with his own efforts &

the recommendation of other dhevathas & get the wish that he should free his

chethana. When he comes to the conclusion " yenammochayami " , I am going to

be free this chethana, he by his grace grants his darshan (aparokshajnana)

from which the chethanas intrinsic happiness will arise & he will become

free bandha & attain Mukthi. He will be enjoying his intrinsic happiness

for ever. God will provide them suitable position for them (Mukti) in lokas

like vaikunta & make them regain all the intrinsic qualities. Chethana is

compared to a rubber ball just as it shrinks in size when pressure is

applied & regains its original size when pressure is released. Similarly

chethana suffers in many births etc... shrinking in his natural ability, but

once by God's grace , the bhandha is removed, he attain mukthi, his

intrinsic form & ability & remains in suitable position in lokas like

vaikunta as granted by paramathma always remaining under the control of

paramathma & enjoying his intrinsic happiness for ever.

 

Here, some further consideration is necessary. If the chethana, who is

" Aham " were to be " parabrahma' intrinsically, it could have been said that

when he is covered his brahmathva would remain covered & when bandha is

removed, his brahmathva would be uncovered & he regains his original

brahmathva. But Advaithies would never directly accept the proposition that

intrinsic Brahma would temporarily lose his Brahmathva due to bandha &

regain same after the removal of bandha. To overcome this difficulty, they

say the prakruthi bandha is Mithya as the world is Mithya. We have already

shown that world is sathya (real). Then, when the world is sathya, it

becomes clear that there is a chethana called " Brahma " whose in real bandhu

& who is aware only of his existence but he is not aware of his brahmathva.

This is known by experience. Therefore, they have to accept that brahmathva

is not apparent but it will be acquired after the removal of the bandha. To

avoid this position, advaithies say that the thing called " Aham " is only

" Anthahkarana " . This means bandha for jada & mukthi also for jada. This

position is pure sankhya system, which has been mercilessly condemned by

sankaracharya without realising that his advaitha system comes to the same

destruction.

 

If the system of Ramanujacharya were to be true, it could have been said

that Brahmasamya covered by prakruthi bandha, after the removal of the

bandha, the brahma samya would reappear. Both are thathvas with great

defects. " Purnamadhaha " " Dhevamahimnaha paramanthamapa " etc... are against

these provisos. Incorrectness of both the systems can be seen by another

reason. apart from it , being sadguna or nirguna, parabraham is purna

always. It is always paripurna Svayamprakasa & nirvikara. It can not be

subjected to any bandha. Brahmathva means purnathva. If it is said that

Brahmathva is covered, scholars, will say, " Can you call such weak thing

that subjects itself to be covered paripuran? A thing which is poorna can

never be covered or undergo any variation. A thing which is poorna can

never be covered or undergo any variation. A thing which is covered or

undergoes variation is not purna.' no body can answer this objection. This

defect is in Ramanuja system also. Because in Mukthi, they say the chethana

will have Brahma Samya in Anandha. Brahma samya means chethana is purna

like brahma. Then all defects that are pointed out against the theory that

says that Brahma losses his Brahma thva temporarily & regains it after the

removal of bandha are applicable. Therefore, this system cannot be accepted

by wise people. According to this system, a chethana intrinsically equal to

Brahma caught in samsaras not being able to get himself free, calls for help

from another chethana in vaikuntha (Vishnu). Since Vishnu also has the same

strength as the chethana that has been caught in samsara. Hence, how can he

save his friend from the murderous samsara sagara which has more than his

strength? Therefore, there is no prospect of Mukthi for any body in this

system. Therefore, it should be rejected.

 

Question: Swamy, what is your wonderful argument? If a heavy bag falls on

my body though it is difficult for me, who is under the bag to lift it,

another who has equal strength with me, who is outside may remove it, or

both of us may remove. Though the chethana who is in samsara is unable to

free himself, what is the objection for Vishnu who is in Vaikunta to free

all chethana's in samsara?

 

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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