Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 1

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hari sarvottamma, vaayu jiivottamma

 

shrii gurubhyo namaha

 

shrii kR^iShNa parabrahmane namaha

 

Sri Vyasarajaru has collected everything of our Madhwamatha in one shloka

 

shrIman-madhva- mate hariH parataraH satyaM jagat.th |

tattvato bhedO jIvagaNAH hareranucharAH nIchOchcha |

bhAvaN^gataH mukthirnaijasukhAnubhUtiramalAbhaktishcha |

tatsAdhanam.h hyaxAditrayaM pramANamakhilAmnAyaikavedyo hariH

 

ACHARYA MADHWA'S DOCTRINE.

 

Meaning: 1. Hari is sarvoththamma, 2. Jagath Sathya, 3. Paramarthika

panchabheda 4. Jeevas are servants of Vishnu 5. Different grades among

jeevas 6. Mukthi is the enjoyment of svarupananda of jeevas 7. Bhakthi

is the means of realising salvation 8. Prathyaksha, Anumana & Agama are

only three means of establishing truth. 9. All vedhas praise Vishnu alone.

These nine prameyas are most important in Madhwamatha.

Details on this premeya stothra can be seen in

http://www.dvaita.org/shaastra/prameya.html

 

 

Chapter 7: 7th prameya:

=========

 

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

THE METHOD OF ATTAINING MOKSHA):

 

Establishment of ablilty to the grace of Vishnu to ensure Moksha to the

devotee when that grace is secured by the devotee due to his devotion

rendered after he got the aparoksha jnana:

 

Question: Swamy, today you have to tell us what actually secures to the

devotee most important purushartha-Moksha- based only on the words of Sri

Krishna in Geetha.

 

Answer: " Amala bhakthi Schathath Sadhanam " This is what Sri Vyasarayaru

has said in the sloka. This means that defectless bhakthi (devotion) which

is the actual means of securing moksha. But here is a fine point to be

understood. We have already stated that mukthi is freedom from real

bondage. Since this bondage is under the control of paramathma according to

whose wish the bondage comes to jeevas, a chethana can become free from such

bondage, only by the grace of paramathma. The bondage cannot go away by any

other means. A prisoner in jail by the order of the king can become free

only on the favourable order of the same king. The hand cuffs do not fall

off by themselves & the prisoner does not become a free man, without the

grace of the king. Therefore, the actual means that ensures mukthi is the

grace of the king. Therefore, the actual means that ensures Mukthi is the

grace of the paramathma. Still, the statement of Sri Vyasarajaru that

" Amala bhakthischa thath sadhanam " is also right, for the grace of God comes

in the form of his wish " Yenam mocha yemi " i.e. " I shall free this chethana

from bondage. This wish entirely depends on paramathma & does not fall

within the power of the devotee. In the attampts that can be made by the

devotee, Bhakthi (devotion) which is free from all worldly desires is the

most effective factor in obtaining the grace of paramathma which actually

ensures mukthi to devotee.

 

Since the position is like this, we said that grace of paramathma is

ultimately the final means that ensures moksha to devotee, Krishna says.

 

BG 18-58: The devotee that keeps his mind steadily in Me will cross all

obstacles by My grace & obtain Mukthi.

BG 18-56: Jnanee by My grace attains the permanent unchanging position.

(Mukthi)

BG 18-62: By the grace of Vishnu, you will attain a good, happy & permanent

position. (Mukthi)

 

All the three sentences state that a devotee attains mukthi by the grace of

Krishna.

 

Question: Swamy, all have agreed that Brahma jnana ensures Mukthi. Just as

darkness disappears when bright sun rises, or mist dissolves, in the same

way, when Brahma jnana is born, the bondage from ignorance gets destroyed by

itself that is mukthi? Therefore though the grace of paramathma is

necessary for the birth of Brahma jnana to the devotee, for what purpose the

grace of paramathma is necessary, after the attainment of Brahma jnana?

 

Answer: We have said before that Krishna is independent in all respects.

It is improper to say that lifeless knowledge by itself can ensure

attainment of Mukthi. Though sun clears darkness & mistmelts away after sun

rises, since Krishna is the source & controller of the nature of jnana, even

if we accept that the grace of the controller of the nature of jnana is

essential for jnana to actually ensure mukthi. It has been stated in many

places in Gita that paramathma is the controller of the natural qualities of

all things.

2. If jnanee would attain mukthi as soon as he attains brahma jnana as it

has been said by Shankaracharya, one could say that brahmajnana ensures

Mukthi & ask the question where is the necessity for grace of paramathma?

But Krishna has not said that jnani attains Mukthi as soon as he attains

brahma jnana & does not remain even for a short time in samsara, after

attaining Brahma jnana as advaithies say. Krishna's words clearly show that

jnani continues his devotion to paramathma for obtaining his grace & remains

in samsara till his prarabdha Karma is finished. Then he will attain mukthi

by the grace of God.

The question Arjuna asks Krishna indicates that jnanee, even after aparoksha

continues to remain in samsara for sometime.

BG 2-54: Arjuna says: Hey keshava, what are the qualities of a yogi who is

involved in samadhiyoga? How does a yogi who have Brahma paro kshajnana

talk with others? With what expectations, he sits & walks?

From this, it is clear even the yogi who has attained Brahma jnana, who is

interested in samadhi yoga & has become a sthitha prajna, remains in samsara

for sometime. It is further clear that jnani, continues to remain in his

body & the world is still seen by him. It has not disappeared from his

sight.

3. Answer from Krishna to Arjuna shows that jnanee will attain Mukthi in

future, but for the present, due to some of his prarabdha karma, he

participates in some activities of the world.

Bhagavan speaks (BG 2--55-72) Hey Partha, when a yogi becomes free from all

worldly desires & anger, keeps his mind in a steady dhyana of paramathma, &

feels happy only with grace of paramathma, then he is called aparoksha

jnanee. Even if he gets sorrow, he does not feel very unhappy, even if he

gets pleasant things, he does not evince any interest in them; he is free

from worldly desires, fear, anger etc...he becomes aparoksha jnanee.

Aparoksha jnanee maintains control over his indriyas & is able to withdraw

them from objects of indriyas like sound, touch, smell, taste etc... just

like tortoy that can withdraw its hands & legs.

 

If one has freedom from worldly desires (vairagya) one can attain jnana, why

all are not become jnanees, Krisna says from here upto sloka " yanisa " ,

control over indriyas & manas are the means of securing jnana; further

Krishna says how they come up, niraharathva (fasting), prathyahara, how to

keep steady mind in parabrahma. By following the instruction in these

slokas, jnani will be able to see paramathma.

 

If jeeva is fasting, the power to enjoy, present in indriyas decreases, but

the desire of enjoyment can disappear only after seeing paramathma enjoyment

can be achieved to a great extent by fixing the mind in paramathma & being

involved in his dhyana. Krishna says that even when one has adopted

prathyahara, indriyas are so powerful, they force the mind to involve in

desire for worldly pleasure. But yogi should have the strong faith in

mahathme of paramathma & try his best to keep his mind only in paramathma,

whenever the mind strays astray, it should be brought back & fixed in

paramathma only. by long practice, yogi will succeed, whne he has adopted

fasting also as a help in hissteady dhyana & he will attain aparoksha. Yogi

should have the conviction that Krishna is the greatest & there is nothing

better than him in any respect.

A person who does not have such a steady mind in paramathma with control

over his indriyas cannot attain aparoksha jnana, even though he may be a

great scholar in shastras.

Krishna says important qualities of a jnani in brief. Ordinary people do

not understand the nature or paramathma as a thing in darkness, but jnani

with his indriya jaya shoudl be very careful. In worldly thing, that all

chethanas are very much interested & involved, but jnanee should look upon

them as things in darkness.

Krishna describes how the nnani deals with worldly things. He compares the

jnanee with sea & worldly things & happenings to rivers. Just as sea does

not salicit any river to come & join it. Whne the rivers join, it does not

increase much & show its appreciation. If the rivers do not put in much

water, sea does not receive much & show it's unhappiness. In the same way,

jnanee does not go after worldly things. If anything good happens without

any effort on his part, he wll not take much interest in it, if something

sorrowful comes, he does not feel much depressed. Such a jnanee attains

Mukthi. One who has desire for worldly pleasure does not attain mukthi.

Jnani should be free from all desires with his indriya jaya, he should be

firmly engaged in steady dhyana of paramathma, even at the time of death.

Then he attains Mukthi.

 

Question: Swamy, why we should not say that all the qualities described

here are those of devotee who has not attained aparoksha jnana, but still

firmly engaged in the dhyana of paramathma?

 

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

 

Printed at:

Parishree Printers

100/3 Nagappa Street

Palace Guttahalli

Bangalore 5600 04

Telephone # (80)36828

 

All rights remain with Uttradhi Mutt, Basavangudi, Bangalore 560004

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