Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 6, Part 12

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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, does it not appear that Krishna also has such Mukthi when

he has said " Santhi mapnothi " nirvana madhigachchathi " etc...?

 

Answer: There is nothing more useless thatva than accepting soonya vada.

Would Krishna who is the protector of everybody, & paramathma, himself would

say that knowledge without an object as thathva & soonya (zero) as Mukthi?

Krishna, has never used mere word nirvana in the sense of Mukthi. He said

" Nirvanam brahma adhigachchathi " & " Santhim Mathsamstham " . He has said

that jnani attains Nirvana Brahma (brahma without a body made of prakruthi)

& jnanee attains a place in me to be there peaceful.

 

Will the para brahma, who created this world & who is maintaining it say

that it is false? Will the protector of the world, Krishna, say that all

his works like killing of Kamsa, the war of Kurukshethra are false? When he

is present in all beings as antheryami & directing them in their everyday

life say that all the chethanas are false & they exist only in the

imagination? The theory that says the bandha of prakruthi is false. Karma

is false the means of knowledge like prathyaksha (sense knowledge), Anumana,

(logic) & Agama are all false, sasthras like veda are false, effort by

people is false & Mukthi is false, itself has been rejected as false by

scholors. All the objections, we have shown whne proving that Brachmai-kya

which involves destruction of jeeva bhava, apply with equal force for the

theory which says Nirvana bhava is Mukthi.

 

The general idea pervading Gaunda padas work, that bondage & liberation, the

individual soul & the world, are all unreal, makes the critic toobserve that

the theory which has nothing better to say that an unreal soul is trying to

escape from an unreal bondage in an unreal world, to accomplish an real

supreme good, may it self be unreality. It is one thing to say that the

secret of existence.... is a mystery & another to dismiss the whole changing

universe as mere mirage.... The greatest condemnation of such a theory is

that we are obliged to occupy ourselves with objects, the existence & value

of which we are continously denying in theory.

 

Charvaka system states that pruthvi (earth) etc... bhuthas form our body

that body itself is the soul, there is no loka which cannot be known by our

indriyas, & there is no rebirth. Destruction of the body is Mukthi.

Krishna, has said further

1. BG 8-13: meaning if a person dies while doing my dhyana, he attains

paramagathi (Mukthi)

2. BG 8-5: Even at the the time of death, if the devotee dies thinking of

Me, he will attain Me in a state of happiness without any sorrow or pain.

There is no doubt in this.

3. BG 2-72: Arjuna, what I have described so far is the state of brahma

jnanee. If he remains in that state at the time of death, he will become

free from samsara & attain brahma who has nobody made of prakruthi.

 

In Nyaya system of Mukthi is described as under: The world has sorrow &

twenty items generating sorrow total twenty one sorrows. According to that

system, world does not contain even a single item that does not cause

sorrow. Even pleasure is considered to be a cause for sorrow. For chethana

has the fear that the happiness, he has at present will come to an end soon

after the end of the present happiness sorrow will follow which cannot be

avoided. Sorrow is of twnty one kinds " Sareeram shadhindhriyani,

shadvishayaha, shadbudhdha yaha. Sukha, dhukhamcheti yeka vimsathihi " .

The body which has five bhutas, eyes, skin, ear, tongue, nose & mind (Manas)

roopa, sound, sparsha, rasa, gandha, smruthi (memory) these subjects of

indriyas. Whne indriyas come in contact with concerned subject six

experiences result & sukha & dhukha make up total of twnty one " Yekavimsathi

dhukhudhvamso Mukthihi " The destruction of these twenty one sorrows

completely is mukthi. We also agree with complete destruction of sorrow in

Mukthi but that is not enough. There must be the enjoyment of positive

happiness. But idea that only the absence of sorrow is Mukthi is not

acceptable to Krishna who says:

BG 5-21: The yogi who is interested in Dhyana will attain happiness early.

 

Mukthi or naiyayikas is not wished even by dogs. Then how can jnanees

accept it? If good happiness is expected, even yogees (jnAnees) toleate

some sorrow for a time. They may even accept happiness & unhappiness in

equal proportion. If only absence of sorrow is Mukthi wise people may

prefer samsara for such Mukthi. Since there is some happiness in samsara,

they will tr to reduce sorrow in samsara as much as possible. They would

not try for a Mukthi which involves the loss of a little happiness they

enjoy in samsara. One may argue that swarga with more happiness & less

sorrow is for better than a mukthi that has no hapiness & sorrow.

 

The system of meemansa, swarga itself is mukthi. Krishna has depreciated

this.

 

BG 2-42-44) Arjuna people interested in pleasures in swarga, without

understanding the correct meaning of vedas, accept apparantly appearances on

the surface & feel that veda mantras are intended only for prosperity in

this world & in swarga & feel that attainment of swarga is itself Mukthi.

This is a mistaken idea & people having such idea will not get the correct

jnana that is conducive to attain Mukthi.

BG 9-20-21: Thraividhyas that have attain svarga, after the punya they had

earned is exhausted, they come down to earth for next birth.

BG 8-16: Arjuna only people who attain Me do not return for rebirth. All

other stages from which people return for rebirth are not Mukthi sthanas.

 

Description of Mukthi given in Bhasya of Ramanujacharya, that Brahmananda

Samya, is not acceotable for Krishna who has described difference in

intrinsic ability of jeevas, & different methods of attaining mukthi.

Krishna has indicated in sloka like " Dhaivisampadhvi mokshya " the difference

in Ananda in Mukthi as described in ananda valli of Taithyareya upanishad.

 

Question: Swamy, Thadha vidwan punya pape vidhuya niranjanaha paramam samya

mupaithi " In this sruthi, it is clearly stated that jnanee who has seen

parabraham, becomes free from both punya & papa & attains paramasamaya

Krishna also has said?

 

Answer:

 

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