Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 6, Part 15

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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, this is my opinion. Veda need not teach identity. It is

not probable that vedas can make us understand the unknowable brahma. But

when we hear the sentences from upanisads like thathvamasi, Ahambrahmasmi,

though we may not enter into discussion of their meaning, we get a feeling

of deep happiness. In that good state of mind, the knowledge of advaiththma

happiness. That is the experience of Ikya, then there is nothing of

prapancha to me. I am also dissolved in Brahman. By such experience, we

can understand that there is advaithathma & Ikya is true. Some western

scholars say that if the philosophy of Shankara is taught in this way, it

will appeal to the mind in a particular way.

 

Answer: Even many hindus who are ignorant of sastras also think like this.

But your statement boils down to this, that in experiencing either Brahma or

experiencing Brahmikya mere hearing of vedas is ufficient cause, there is no

need for knowledge of the meaning of vedas.

 

Question: Yes, if we enquire about meaning of vedas, all defects you have

pointed out appears & we shall not be able to arrive at any definite

conclusion as to the meaning of vedas & power of enquiry will increase &

power to experience decreases some westerners say that too much of analysis

is an hindrance to experience of Athma.

 

Answer: It is beautiful to hear. Some consideration is necessary

" manadheenameya siddhi " . This general statement has the acceptance of all.

If we have to accept the existence of anything (Vasthu) in support of it

there must be one or more of the following means of understanding (pramana)

1. prathyaksha (knowledge, through sense)

2. Anumana (logic)

3. Agama (vedas) anything that cannot be known by any of these pramanas

like the horn of the hare does not exist in this world. Adhvaithese say

there are 6 pramanas to understand a thing. They are prathyaksha, anumana,

agama, arthapaththi, upamana & anupalabdhi. The last three are included in

the first three. Then, you have agreed that Brahma & Brahmaikya cannot be

known by these pramanas. You should accept that Brahma & Brahmaikya through

experienc.e But you cannt say that you first have the confirmation of

existence of Brahma & Brahmaikya through experience, you realise them.

Because you have already said the knowledge of the meaning of the vedas is

not necessary & we have shown that by enquiry in vedas advaitha Brahma &

Brahmaikya cannot be established if you say that you will have the

experience will become an avaidhika system i.e. one not derived from vedas.

 

Question: What is this you are talking mahaswami. There is no harm if our

matha (system) becomes avaidhika. After all, we cannot expect much from

vedas which are mithya. But ours is a system to be realised by experience.

This has been established by the seventh pramana which is the truest

pramana.

 

Answer: 1. If it were possible to understand nirguna Brahma & Bramaikya by

mere experience, there would not have been any difference of opinion between

dvaithies & adhvaithies. " I " ness has been established by experience. Time

& sky are also have been established by experience. No one gets the doubt

whether he is existing or not. In this respect, there is no difference of

opinion between different parties if Brahmikya could be experienced no one

would say that adhvaitha thathva is false. Since there is a fierce quarrel

a thing called Brahmanikyabhava is unknown.

 

2. Even though there may not be experience of Aikyanubhava for all at all

times like " I " nes, there is no evidence that such experience of veda is

confirmed by hearing it. In this way, eventhough experience is pramana, the

existence of that should be confirmed by either prathyaksha or anumana

(inference) or Agama. So far, there is no evidence of experience of that

should be confirmed by either prathyaksha or anumana (inference) or Agama.

So far, there is no evidence of experience of Brahmaikya either by

prathyaksha or Anumana. Agama which is unable to show the existence of a

brahma, how can it show the existence of experience of Brahmaikya? Just as

advaitha Brahma & Brahmaikya are unknown like the horn of the hare, the

experience of Brahmaikya also has become unknown like the horn of hare.

 

3. And this thathva gives room for practice of deception by many. If

people start saying, that I am muktha, I ahave had aikyanubhava, all the

moral valvues of the world are likely to be lost.

 

4. Another likely to say he has had experience of bheda & he has seen

Brahma & that Brahma is different from man like this different people

express the experience of theories of their own choice & in a shorttime,

darkness of ignorance will become much more than what it is at present in

the world.

 

5. And in advaitha, no one can say he has had Aikyanubhava. Because,

immediately after Aikya he ceases to exist in his body. Therefore, in the

system of advaitha, there is no pramana that can establish the existence of

Aikyanubhava.

 

6. One cannot understand the truth from vedas without understanding the

meaning of veda. Just by hearing veda, one cannot experience Ikyanubhava

generally all vaidikas agree that after knowing the nature of parabrahma

from veda, after doing devotional meditation for a long time, when one

attains the final state of samadhi, Brahma sakshathkara (seeing of Brahma)

happens, then the devotee attains mukthi. If by mere hearing sentences like

thathvamasi, one can realise Aikya, this means that mere ultering mantra

Brahma sakshathkara should happen. But the sruti " Athmava are

......manthavya nidhi dhya sithavyaha " states that by mere manthra, or

yanthra, one cannot attain Mukthi or Brahma jnana. Krishna says BG 4-34:

Only, jnAnees teach the truth that should be understood. It is not said in

Geetha that by mere repetition of manthra one can secure aikyanubhava.

 

Question: Swamy, when one hears music, he feels a happiness when all other

worldly things of consciousness is lost. In the same way, why we should not

say that by hearing sentences like " thathvamasi " , one gets the experience of

Aikyanubhava?

 

Then here after adhvaithese should give up study of vedantha & take up to

study of music & obtain Aikyanubhava. Since there is possibility of

experience greater happiness in hearing music & seeing dance performance

than in hearing the veda parayana, those that desire Aikyanubhava

(experience of identity) should take greater interest in fine arts of music

& dancing. In the same way, the person feeling happy while hearing pleasing

music is still aware of himself, the music he is enjoying & the fact that he

is happy. Therefore in whatever way it is examined, the existence of

adhvaitha Brahma, Brahmaikya, the experience of Brahmaikyanubhava, cannot be

established by any recognised pramana. (means of knowing things, & there

are many reason, as already said to believe that these do not exist at all.

 

Therefore, the experience of Mukthi as explained in dhvaita philosophy only

is true & it is in accordance with all pramanas. Since Aikyanubhava of

adhvaitha & anandha samya (equal happiness for every one with supreme god)

of VisistAdhvaitha & like this all other system are systems are

irrrrational, Srimadhanadha Theertha has stated " Branthi mulathya

Sarvasamaya namayukthethaha " This means that all other systems have some of

their tenents out of Branthi(illusion) not from the proper knowledge of

meaning of vedas. Since it is well known that sastras that are not in

accordance with vedas are thAmasik. We strongly state that they are not

acceptable by people seeking salvation (Mumukshas=ignorant)

 

Chapter 7

=========

 

MOKSHA SADHANA NIRUPANVU- " AMALA BHAKTHI SCHATHTH SADHANAM " - (DESCRIPTION OF

THE METHOD OF ATTAINING MOKSHA)

 

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