Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 6

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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):

 

Establishment of ability for Aparoksha jnana to ensure attainment of Mukthi:

 

The highest kind of bhakthi is born as a result of aparoksha jnana. Such a

bhakthi has clear knowledge nature of paramathma, & intensive love of

paramathma. But one should not feel that there is no need for grace of God

for birth of bhakthi, even for birth of bhakthi grace of God is the cause.

Aparoksha jnana is secondary cause. Paramathma is practising his

overlordship without destroing the nature of things & cause & effect in the

couples like seed & seedling medicine & cure of disease, burning of fire &

the thing reduced to ashes he carries out all his work of over lordship. It

is the nature of Brahmaparoksha jnana to enhance the bhakthi in the

concerned Bhaktha. Since Hari is pleased & he is the controller for

aparoksha jnAna & its nature the interpretation that paramathma himself

enhances bhakthi is correct interpretation of shastra. This is the correct

method of dealing with the subject. Some time, it is said that medicine has

cured the disease. In such cases, we have to understand correctly by

supplying missing links. The nature of paramathma as overlord, we should

feel by the grace of God, the medicine has cured the disease.

 

" Yethana havapayo mandam bhavvthi " " Nadhyaha Sandhanthe " " na ruthe

thvathkaji yathe kinchanane " " Sarvasya (B37 to 40) vosi sarvasyesanaha "

These sruthies confirm the above interpretation (18-61) also confirms the

same. BG 18-58: From this, it means that every difficulty in attaining

Mukthi is to be over come by the grace of God. Therefore in 15th chapter,

Krishna has said after explaining paraparaththva, that one who understands

these by jnana attains Mukthi. The means of securing Mukthi & to find such

means is surrendering to paramathma.

BG 15-4: One has to surrender to paramathma by whom this beginning less

samsara was started. The same opinion is expressed in BG 7-14. Bu this it

does not mean that vairagya & other means are not necessary for attaining

mukthi. But though other means are also required, the principal means of

acquiring mukthi is to surrender to paramathma to earn his grace, by which

all other good qualities & for those that are trying to secure mukthi should

surrender to paramathma & through his grace, they shoudl earn all other good

qualities required for attaining Mukthi. Because of this Hanumathadevaru,

greatest among jeevas has requested his yista dhevatha Sri Ramachandra

" Kshana kshane bhakthi ralam vivardhutham " let my bhakthi in you increase

continuousely.

 

Srimanandha Theertha has mentioned the statement " sarvamaono vruththe

prerakaha samudha hru tnaha " this means that Bhakthi which is necessary

before attaining mukthi can come only by the grace of paramathma.

 

BG 10-4, 5: In these slokas, Krishna has said he is the cause for acquiring

all good qualities like bhakthi.

From the above analysis, it is clear that Sravana, mananna, dhyana,

bramhaparoxa jnana, parama bhakthi etc... that have been mentioned in

shastras are necessary means for attaining mukthi, the attainment of every

one of these depends upon separate individual grace of paramathma. Jeeva

also should have separate individual bhakthi for every one of them. The

procedure id as following: During sravana , if the jeeva has some bhakthi,

paramathma gives a little of his grace which enables the jeeva to have

sathvic ability of mananaa. Increased bhakthi of jeeva at this stage of

manana secures a little more of grace of God that enables him to do dhyana.

If the jeeva increases his bhakthi at dhyana stage & surrenders to God, he

will secure the grace of God & he will get aparoxa. In the same way as

" Sangathsanhaj yathe kamaha after the aparokshjnana with highest bhakthi if

jeeva serves God, who inturn grants mukthi to jeeva according to his

intrinsic merit. Thus at every stage, there is the position of good &

better (tharathamubhava) in both bhakthi of jeeva & grace of God. If one

remembers these, like for jnana, dhyana is the cause (sakshathkara) it will

be easy to understand hearafter in whatever we say.

 

2. We shall describe the nature & qualities of Brahmaparoksha jnana:

 

Krisna says that aparoksha jnana is generally not understood by sense organs

but it can be known by mind (manas) under special circumstances.

BG 15-11: Yogies making effort through sravana , manana, dhyana are able to

see paramathma in their mind (manas).

BG 13-24: Some are able to see paramathma in their mind (manas) by dhyana.

BG 4-38: A thing which is equivalent to Brahmaparoksha which can make the

devotee free from all sins does not exist yoga ruda attains such knowledge

after a long time in his mind.

BG 6-20: When the yobi attains the highest state in samadhi, he would be

able to see paramathma in his mind & on seeing paramathma through his mind,

he feels great happiness & he will have no desire for anything else.

BG 15-10: Those who have eye of knowledge (mentally) see paramathma.

 

From these sentences, it is clear that paramathma who is transcendental i.e.

not normally known by our senses is seen by the mind (manas) that has

acquired the ability to see trascendental thing in mind. Actually seeing

paramathma is called aparoksha jnana. In that for some people at he time

they get aporaksha jnana they see paramathma as being present everywhere &

in everything.

 

BG 6-29: Jnana who has acquired complete control & knowledge of yoga who is

a samadarsi, will be able to see paramathma in ever chethana, & all

chethanas in paramathma.

 

By the consideration of aparoksha of Arjuna these things become clear.

Prayers of Arjuna prove that Brahma parokshajnana is the actual roopa of

god. " Manasai vedhamapthvyam " " Manasai vanudhrashta vyam " Dhrusyathethva

gradhya " " Sudhdhena manasasadha (B 41 to B 44) etc... Scruthese confirm

that paramathma can be seen through manas; in manas & paramathma is

knowable. But advaitha says paramathma is not knowable, but shankaracharya

himself in his geetha bhashya under (2-21 " Mana sai vanudhrashta vyam " has

quotedthis sruthi has decided, that though Brahma is not knowable by our

indriyas, but can be known by manas, as stated by sruthi which cannot be

rejected. But in other places, he has said that paramathma is not knowable.

Thus he has given contradictory decisions.

 

BG 11-3, 4: Hey purushottama, I wish to see your roopa as parameshwara.

Hey prabho, yogeshwara, if you think that I can see, kindly show me your

unchanging appearance as paramathma.

BG 11-5: Hey Partha, you see My appearances in hundreds & in thousands.

 

Aparoksha jna is not knowable by our ordinary sense organs or ordinary mind

(manas). Krishna himself has said that it can be seen by a mind (manas)

that has acquired a special ability to see extraordinary thing.

BG 11-8: Hey Arjuna, you are not able to see My visvaroopa with your

ordinary eyes. But I shall give you some special power to see it. You can

see my unimaginable power.

 

Divya chekshurmanaha smrutham etc... according to such pramanas divya

dhrushti is a special power acquired by manas & not a special new organ.

By the grace of God, such special power is acquired by mind by the grace of

God after it has been trained by sravana. The sruthi " Dhrusyathe

thvaghruyabudhya sukhshmaya sukma dharsibhihi " is also supports the same

meaning. The roopa seen by Arjuna was in dheha as well as everywhere.

Therefore he was a good yogi who could see the vyaptha roopa of paramathma.

 

Such a aparoksha jnana is just like fire for all sins. Krishna says:

 

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