Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 4

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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, 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: Your explaination in your example is a bit opposed to the

experience in the world. Even though you get a great wealth since you were

poor before, first you should agree to pay the amount king demands for his

kingdom. Only when he is satisfied, the real king hands over his kingdom to

you to become a king definitely all these take time. In the same way, the

life less jnana (jada) cannot give mukthi which is to be accorded by

paramathma who does things as he pleases. When a prisoner knows that the

king who is pleased with him is coming to the prison, he can be sure to be

set free but it may be on the same day or ten days after. Since Bondage is

real & Mukthi is a great reward to be given by another chethana at his

pleasure, we have said that life less brahma jnana, by it self,

independently cannot give Mukthi. Even though, it is said that jnana, burns

karma. We have to say that it does so all karmas, other than prarabdha

karma. The meaning of statement of Krishna ahamthva sarvapapebhyo,

mokshyai shyami mosuchaha " helps such a construction. The statement " Jnanam

labdhva paramsanthi Machirenadhagacheehathi " also gives the similar meaning.

The meaning is that jnani attains Mukthi by the grace of paramahtma who is

pleased with him for having attained brahmajnana. The Sruthi " Nanyam pantha

ayanaya vidhyathe " also means the same. That every one aspiring for Mukthi

most necessarily have brahmajna which is a necessary condition but not

sufficient condition. In addition to Brahmajnana, the devotee shoudl have

bhakthi (devotion) & grace of paramathma to attain Mukthi. In the sruthies

liek " Ya me vaisha vrunuthe " it has been clearly stated that Mukthi is

attained by jnanees by grace of paramathma.

 

We have already declared that Mukthi is attaining parabrahma. How to attain

parabrahma without his grace? If one has to attend the Darbar of Maharaja,

he has to get a ticket for the same. Unless Maharaja says that such person

can attend his darbar, no ticket for the same. Unless Maharaja says that

such person can attend his darbar, no ticket would be issued. Maharaja

should continue to feel that concerned person shoudl attend his darbar till

he actually attends the darbar. Otherwise, he may be stopped at the

entrance by the sentry if Maharaja changes his mind even though a ticket has

been issued. So long, Mukthi is a gift to be awarded by another chethana is

absolutely necessary for attaining Mukthi. According to Geetha Mukthi is

Brahma prapthi. It is clear from the following " para brahma

Adhigachchanthi " Brahmatwa thena ganthaivya " etc... In Advaitha, " Brahma "

(a) prapthi is not mukthi since jeeva & brahma are both same under such

conditions, how is it possible to speak of a departing or going to brahma?

Say Sankara.... The reaching of another place is out of question. " So with

great earnestness, Sankara argues that the proper interpretation of suthra

4, 2, 13 is that the soul does not depart " . " Emphasis upon the identity

conception is peculiarly disastrous in respect of the claim of ethics to

unrestricted jurisdiction & paramount importance in human life.

 

Krishna has ordered that a jnani should practice following special duties:

 

1. BG 3-20: Janaka & others who were jnanees attained complete sidhdhi

(realisation) by the Karma they performed after they became jnanees. Arjuna

you should understand that performance of prescribed karma by jnani serves

the additional purpose of settling an example to others in the world.

 

BG 3-25-26: Ajnanees perform karma with interest in results. But jnani

shoudl perform all prescribed karmas (nighya & maimiththika) without any

interest in their result. But to set an example to others jnani should not

avoid performance of prescribed karma & give room for ajnani to think that

there is no use in performing the karma. Jnani should do all karma with

the intention of surrending all karma & karmaphala to paramathma.

 

Aparoksha jnanees who have seen Brahma teach you what you should know about

truth.

 

For a jnanee who is well versed in yoga, the constant dhyana of paramathma

with a steady mind in paramathma ensures happiness in Mukthi.

 

Krishna has said that jnani should continue to live in this world,

performing all the prescribed karmas to set an example to ajnanees, teaching

truth (tatva) that those who come & surrender to him & request him to teach

thathva that will enable the sishya to get over samsara & jnani himself

should be interested in continuous dhyana of paramathma & steady mind in

paramathma. Therefore, sentences like " Machiththa sarvadhurgani mathprasad

maththarishyathi " clearly & without doubt state that important means of

ensuring Mukthi is the grace of paramathma.

 

In this way, because 1. paramathma is the controller & over lord for all

normal nature of all things. 2. It has been proved that jeevan muktha has

to remain in samsara for sometime more doing prescribed karmas & constant

dhyana of paramathma with great vigor than before he became jnani & wait for

the grace of paramathma to attain Mukthi.

 

3. Even devathas like Brahma, Rudra etc... who are aparoksha jnanies are

continung their sadhana awaiting for the grace of paramathma to attain

Mukthi. 4. Arjuna who saw visvarupa & became brahma jnani but continued to

take part in the war. 5. The bondage of the world does not disappear as

silver in the shell even after attaining jnana. 6. Without the help of a

chethana, the lifeless jnana cannot award Mukthi by its own ability.

7. Mukthi is attaining parabrahma (parabrahma prapthe) the most important

means to attain Mukthi is the grace of parabrahma jnana etc... are only the

causes for obtaining the grace of God. Krishna has said that jnani should

do all the prescribed Karmas in the prescribed way as an example to others &

teach the thathva to those who seek the same & deserve to know it, &

continue to do devotion to him with firmly fixed mind in him like dhyana,

pravachana etc... the grace of God that ensures mukthi is secured only by

the Bhakthi (devotion) rendered by the devotee after he becomes an aparoksha

jnanee. The idea that jnani secures mukthi immediately he gets aparoksha

jnana is not acceptable to Krishna. Therefore sentences like

" Machchiththaha sarvadhurgani mathprasadhaththarishyathi " said by Krishna

clearly prove that main cause for attaining Mukthi is grace of paramathma.

This nirnaya is according to shastras.

 

According to Advaitha system, the question of any one trying for Mukthi does

not arise, Sankaracharya has said that Brahmaikya Mukthi is Brahmathmaka.

Since Brahma remains nithya, then Mukthi was in the past it is in the

present & it will be in future. It is not something to be achieved.

Therefore, any description of sadhana of mukthi is uncalled for.

 

If Mukthi is something different from Brahma as seen in Geetha & dhvaitha

system, then it is mithya according to advaitha, according to which

everything other than Brahma, were not in the past, are not at present, &

shall not be there in future. Why should any one should try very hard for

something that does not exist?

 

" It must be clear to everyone who has once mastered the frame work of the

true vedantha philosophy as I have tried to explain it, that there is but

little room in it for psychology, cosmology, nay even for ethics "

 

Establishment of ability to ensure Mukthi to bhakthi (devotion) rendered

subsequent to aparoksha jnana:

 

Sri Srigalavaru:

 

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