Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 6, Part 13

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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

OFJEEVAS

 

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: BG 14-2: The sruthi which says 'paramasamya'mupaithi has explained

the respect in which 'paramasamya'' is attined by the words " Punya Papa "

vidhuya niranjnani " (B 32). The Easwara Samya that jeeva attains is freedom

from anistapunya papa & freedom from dhosha & only in these two respects.

Even such Mukthas are under the control of God & they are of varying grades

has been indicated by the word upaithi. Muktha also according to their

intrinsic eligibility will be near Paramathma. In Geetha also, it is made

clear the Mukthas get samya only in respect of " Sargepinopajayathe,

pralayana vaithauthicha " only the dharma of not being born in creation & not

dieing in pralaya is the samya that Mukthas get with the paramathma. the

followers of Ramanuja have also to accept that a jeeva can never get

paramasamya with paramathma. Paramathma is ever Muktha. Jeevathma has

attained Mukthi after much efforts. Even when Jeevathma attains Mukthi, Sri

Bhasyakara himself has agreed, that Muktha jeeva dones not get the

vishnudharmas like Lakshmi Pathithva, power of creation, power of

maintaining the world. Power of destroying the world, controlling the

world, power of mainitaining the world. Power of destroying the world,

controlling the world, power of awarding Mukthi to other jeevas. These are

the important qualites of Vishnu. In Brahmasuthras, for the question who is

Brahma reply is " Janma dhasya yathaha " i.e. one who does creation

maintenance & destruction etc of the world. If we have to say that Muktha

jeeva gets paramasamya with paramathma, he gets paramasamya with paramathma,

he should get timportant qualities of paramathma. If it is said jeeva

Muktha attains paramasamya with paramathma, it may mean that jeeva could not

create the world before Mukthi but he may do so after Mukthi. So far, he

has not created. There is no assuance that a Muktha will create the world

hereafter. Therefore, all should agree that jeeva will not get paramasamya

with paramathma in Mukthi also. Instead of giving the meaning of the sruthi

" Paramasamya mupaithe (B 33) as Muktha jeeva attains samya with paramathma,

except in the qualities of the creation of the world etc... if it is given

as the Muktha jeeva attain samya with paramathma in qualities other than

creation, purnandathva etc... then there will be no objection or defect.

 

3. In Brahmasuthras " Anandha mayo bhyasath " (B 33 ) the suthra kartha has

decided only Brahma is Anandhapoorna (he is the only one full of Ananda).

If all the Mukthas are ananda purnas many should have been decided as

Anandamayas.

 

If you consider the indications in Sri Bhashya, it looks as though Mukthas

are having greater anandha or in a better position as enjoyers of ananda

than Vishnu. For after doing all the work of creation maintenance, &

destruction of the world. Vishnu has certain amount of Ananda, but Mukthas

have the same amount of Ananda without doing any of those things. If in our

world, one man earns a certain amount after doing some work & another earns

the same amount without any work the second person is considered better than

the first. On this analogy, Mukthas are better than Vishnu.

 

In the philosophy of Ramanujacharya, it is stated that though Mukthas are

purnas by their volition, they have accepted the service of God. Since, it

has been said that Mukthas have the same anandha as paramathma, then it

should be they are equal to God in Isvarya i.e. in jnana, etc, this is

particularly since Ramanujacharya has said that knowledge (jnana=vastu

sakshathkara) is Anandha. In other words, Mukthas & paramathma to accept

the sevitude of paramathma voluntarily. As equals, they can be friends.

Since Ramanujacharya has accepted the servitude of Mukthas (i.e. Mukthas do

service to God), he shoudl have accepted that difference between God &

Mukthas namely God is superior & Mukthas are inferior.

 

Krishna clearly says that servitude (inferiority) which is natural to jeevas

remains in Mukthi also.

 

BG 15-17, 18: Lakshmi is Akshara purusha. She does not undergo any change.

She is a permanent Muktha. She is the highest of the Mukthas but she is the

servat of paramathma. If she had as much Anandha as Paramathma, she could

have been only a friend not a dAsi. Krishna has said that she is his

subordinate, that he is a support for her, that he is superior to her

etc.... He has taught Arjuna like this. When Lakshmi highest of the Mukthas

is a subordinate to paramathma, it automatically follows that all Mukthas

are subordinate to paramathma (Vishnu). Krishna says in

BG 14-27: I am the support for Lakshmi & for unchanging of Mukthas, I am

the controller of permanent dharma & happiness in Mukthi.

 

If the anandha of Mukthas were to be equal to the Anandha of paramathma, the

author of Bhaghavatha would have mentioned many as svaramanas at " Artheshva

bhijnaswarat " instead of saying there is only one svaramana. Since it has

been decided that only Vishnu is svaramanas , the ananda of Mukthas cannot

be equal to the anandha of Vishnu. All the Mukthas have the following

qualities in common with paramathma. Being without defects (nirdhoshatva)

without sorrow (dhukharahithva) not coming back to samsara (Apunaruhathva)

permanent happiness (Sasvatha sukhanubhav) some have the same appearance as

Vishnu any paramasamya different from this world be against reason.

 

Mukthi in sankhya philosophy is entertaining to read.

" Badhyathemuchchyathe.... Prakruthihi " This is what is stated in sankya for

Prakruthi only. Athma (Purusha) is not affected by Prakruthi. He has

neither bondage nor freedom from bondage. He does not have even the

illusion of bondage. Prakruthi causes such illusion in Anthakarana, which

is a product of prakruthi & just as a dancer walks away from the dancing

hall after the dance is over the prakruthi will go away from the purusha.

Purusha does not feel any sorrow or pain on account of bondage & does not

feel any relief froom sorrw or pain or any happinesswhen the illusion of

Bondage is gone.

 

This wonderful conception is in advaitha also. Advaitha Brahma is nissanga

(nothing affects him) Atma has no bondage no mukthi. The entire world is

the work of avidhya or prakruthi. Whne Brahma Chethana is nirguna (has no

quality at all) how can there be any illusion to him? Therefore " Aham " " I

ness " is only anthahkarana. Illusion of bondage, bondage, removal of

bondage & mukthi are all for anthahkarana only. Advaithathma does not enter

samsara in any way. Keeping these in mind ancients have said " Sankhya

Saugatha Bhattanam sankara chchamkarodhayaha " . This means Advaitha thatva

is made up of mixture of nirgunathma from sankhya jagathmithyathva from

Buddists & some statements from mimamsa (Bhatta). But there is the

difference sankhyas agree that there are numerous athmas but advaitha has

only one atma. No material difference is caused whether athma is one or

many so long he is nishkriya & asanga (i.e. he does not do anything &

nothing affects him like a big stone). We who say " I " are only separate

(Anthakarana).

 

Krishna says that bondage, freedom from bondage....

 

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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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shri kR^iShNArpanamasthu