Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 2

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hari sarvottamma, vaayu jiivottamma

 

shrii gurubhyo namaha

 

shrii kR^iShNa parabrahmane namaha

 

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

THE METHOD OF ATTAINING MOKSHA):

 

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?

 

Answer: Complete freedom from worldly desire cannot be secured by a a

devotee without his actually seeing the paramathma. Here it has been stated

that jnanee is completely indifferent to worldly things. This happens only

to aparoksha jnanees.

2. The jnAni described here, on the basis of " pasyathomuneha " & athmanyeva

thmanathushtaha is " is a jeevanmuktha i.e. he has had apaoraksha jnana & is

waiting to attain Mukthi.

3. " Raso pyasyaparam drushtva nivarththe " i.e. desire for worldly things

will completely disappear after the devotee sees the God including the

desire of taste. These conditions do not happens to a devotee who has not

seen god.

4. Krishna has described the jnani as sthithaprajna & has said he will

attain Mukthi by the grace of God, but he has not said that the devotee

would attain mukthi by Brahma jnana.

 

Question: Swamy, where ahs Krishna said that jnani would wait for the grace

of God instead of attaining Mukthi, soon after attaining brahmajnana in a

clearer way?

 

Answer: In the 7th & 18th chapter, He has indicated that the devotee

continues to live for some time after attaining aparokshajnAna.

 

6. Sri Krishna says BG 7-17-18: Arjuna four kinds of people worship Me.

Among them, one who is involved in Bhagavadhyana at all time with devotion

is the best. All the four kinds are good, but I consider jnanee as my body.

He is very dear to Me. Because the jnanee worship with devotion for

obtaining Mukthi. Jnanee is a yogaruda with devotion. If jnani getting

indriya jaya including mind (manas) consequeneces to Brahmajnana, were to

dissolve in Brahma, there would no tbe any waiting for grace at all. In

18th chapter, Krishna says BG 18-55: The devotee with vairagya, Dhyana,

Bhakthi will understand my nature in space, time, quality & see Me them do

devotion to Me with renewed vigour & afterwords, he will enter Me.

 

In the 14th chapter, Krishna described the devotee who has earned brahma

jnana & who has become free from all guna karmas. Arjuna asks " How does a

jnani who has become completley free from all guna karmas lives? What does

he do?

 

8. Krishna says BG 14-21 to 25: Hey, son of Pandu, a jnani who is free

from the influence of Sathva, raja, thamogunas is one that does not hate

anything, but believes that all action takes place according to the

promptings of paramathma, & tries to improve his interest in such things &

action that help him in his constant dhyana of Vishnu paramathma & tries to

decrease his interest that do not help him in his dhyana of paramathma. He

takes interest that do not help other devotees of vishnu & does not take any

interest in things that do not help other devotees of Vishnu. Since worldly

pleasure is an obstruction for attaining Mukthi, he does not desire for it &

he rejects it in the same way, he rejects other worldly troubles. He does

not value money or gold but treats them as equivalent to stone & mud. He is

equal with both friends & foes. In this way, jnani avoids all bad things &

actions but will be deeply interested in the constant dhyana of paramathma.

 

Krishna has described the peculiar way in which aparoksha jnanies render

devotion, in chapter 12. Which will be quoted sometime after. If one were

to attain Mukthi soon after attaining Brahmajnana, this description would be

meaningless, from this it is clear, that jnanees continue to live in this

world with active life, even after obtaining Brahma jnana.

 

From slokas in BG like " Brahmanamee sam " " Rudhradhithya, vasavo yecha

sadhyaha " " Maharshisidhdha sangaha " all devathas, Rushies, Sidhas Sadhyas,

Gandharvas, are chethanas that have obtained Brahma jnana according to BG.

There is paramanavachana " Naivadheva padam praptha brahma dharsana

vargithaha " Arjuna saw in his visvaroopa dharshana, all such chetanas, who

have had Brahmajnana continuing to do devotion to paramathma. This proves

that chethanas do not attain Mukthi soon after attaining Brahmajnana.

 

Being an avatara of Indra, Arjuna was a jnanee. But when he saw his own

kith & kin ready to die fighting with him, he got a moha & thus had lost his

real jnana. But when he saw visvaroopa, he got back his natural jnana &

as a brahma jnani if he had attained Mukthi, then & there, Krishna had to

drive an empty chariot to the great liking of enemies of Arjuna. But this

did not happen. Arjuna after becoming a brahma jnani after seeing

vishwaroopa continued to fight in the fierce battle & kill all his enemies

under the direction of his guru, Krishna. This proves beyond any doubt that

chethana does not attain Mukthi as soon as he gets Brahma jnana, as it has

been stated by Sankaracharya, but such chethanas continue to live in the

world, waiting for the grace of paramathma, doing work assigned to them by

paramathma, doing work assigne to them by paramathma as his seva (service).

 

The Sruthi " Thasyathavadheva chiramyavnna vimokshyaatha sampathsya the " says

that a chethana who attains apoarokshajnana continues to remain in this

world waiting for the grace of paramathma until his prarabha karma is

finished by his experienceing it & then he will attain Mukthi. From the

fact that an aparoksha jnani remains in this world is also real. If the

whole world, pleasures, pain, doership, enjoyership, " I " ness or jeevabhava

etc... all these were Mithya (false), (immediately after attaining Brahma

jnana according to the following sloka of advaithese, the concerned chethana

should disappear, fo him there is no more of this world. Thathvamasyadhi

vakyothatha samyagdh janma mabhra thaha avidhya sahakarye na nasidhasthi

bhavishyathe. Incidentally, it is clear that sankaracharya remained as an

ajnani so long he was in this world. All his teachings & creation of

granthas he did only as an ajnani, because if he had attained aparokshajnana

& adaitha sakshathkara he would have got immediate Brahmaikya & there could

not have been any room either for his teaching or creation of granthas.)

 

A fanatic adhvaithi may say that Arjuna immediately after he became a brahma

jnanee, he had Brahmaikya, & he was not in the chariot at all. But there

appeared only a figure to Arjuna which was an illusion to all that were

present at that time. But this would exceed the imagination of an ass

wearing a crown. Arjuna was in the chariot. He was imagination of an ass

wearing a crown. Arjuna was in the chariot. He was talking with Krishna.

The arrows that were coming like waves of a sea confirm the presence of

Arjuna beyond doubt even to a doubting thomas.

 

In view of the above & since bondage is real, the jnanees cannot fly away

anywhere immediately they have aparoksha, for example a poor man who

suddenly becomes rich cannot become a king immediately. It takes sometime

for him to become a king. In the same way, the jnanee after attaining

aparoksha jnana, has to wait for the grace of paramathma before attaining

Mukthi.

 

Question: Swamy, in slokas like these, it has been stated that as soon as

jnana is gained, Karma bandha is burnt. According to the example you have

given, one shoudl attain Mukthi as soon as he attains brahma jnana. For

when the poor man gets the wealth of Kubera, he can pay necessary amount &

buy an empire & become an emperor, what is obstacle for the jnanee to attain

Mukthi immediately after he becomes a jnanee?

 

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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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shri kR^iShNArpanamasthu