Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 5

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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 to ensure Mukthi to bhakthi (devotion) rendered

subsequent to aparoksha jnana:

 

Sri Srigalavaru: In the sentence " Amala Bhakthicscha thathsadhanam " of

Vyasarayaru, there are a few fine points of sasthras are included in it.

Actually Brahm aparokshajnAna is the most important means for the grace of

paramathma for Mukthi. For after aparoksha jnana, even if the devotee does

not render any further devotion, he will attain mukthi in due course.

Krishna says in BG 13-24: jnanee who understands purusha (paramathma) &

prakruthi including its qualities such a brahma jnanee even if he does some

forbidden act under extra ordinary circumstances still he will attain

Mukthi.

 

BG 8-17: The jnanee who does not feel that he is doing anything as a

independent person (i.e. he has full faith that all action takes place,

according to the prompting of paramathma) & who does only nishkama karma,

even if he destroys this world still he attain Mukthi. From these

sentences, it is proved that to attain Mukthi, aparoksha jnana of paramathma

is the most important means.

 

Question: If so, why did Vyasarajaru say " Bhakthi schathathsadhanam " ?

 

Answer: There are two or three causes for this.

 

1. We have said that Mukthi is the enjoyment of intrensic happiness of the

chethana after becoming free from bondage. But in mukthi, due to the grace

of God, there happens an increase of happiness over the above the intrensic

happiness of the chethana concerned in some cases. This increase in

happiness does not occur only due to aparoksha jnana. The enjoyment of

intrinsic happiness is due to aparoksha jnana, the enjoyment of increase in

happiness over & above intrinsic happiness is due to Bhakthi (devotion)

rendered after aparoksha jnana, dhyana, pravachana etc... Special

meritorious services rendered after aparoksha jnana " Mukthi " that is meant

in the sentence " Bhakthi schathathsadhanam " is one that includes the

intrinsic happiness & increase in happiness & increase in happiness due to

grace of God on account of special services rendered after aparoksha jnana.

The sentence " Mukthirnaija Sukhanubhuthi hi " indicates this. One meaning is

that Mukthi is the enjoyment of intrinsic happiness & the additional

happiness acquired by rendering special service (Bhakthi) after aparoksha

jnana.

 

In certain cases, a few chethanas may do prohibited acts after aparoksha.

Though they get Mukthi, once they had aparoksha jnana of paramathma, there

is likely to be some decrease in the intrinsic happiness by them. In such

cases, it is correct to say that " Bhakthi schathathsadhanam " for enjoyment

of increased happiness.

 

On the other hand, if it is considered that the sentence " Bhakthi

schathathsadhanam " is used in lakshana sense where the definition of Bhakthi

includes Brahma jnana, then, there is no difficulty at all. For this, there

is a reason. Advaithees also say that Brahma jnana ensures Mukthi. If

dhvaithies also say that Brahma aparoksha jnana ensures Mukthi, though there

is difference in the word jnana used by advaithees which does not contain

any element of Bhakthi, but the word jnana used by dvaithies is full of

bhakthi, due to the presence of jnana in both the cases, it may lead to

confusion. To avoid such a situation, Vyasarajaru, an out standing jnani

has avoided the use of jnana & used the word Bhakthi, that includes jnana of

paramathma.

 

In our dvaitha system, many things have been stated as helps to attain

Mukthi. But at every step, it has been mentioned that Bhakthi of paramathma

is an essential element. But in advaitha, one gets Brahma jnana from mere

sentences like " tathvamasi " . The word Bhakthi is not in the dictionary of

advaithies. This difference has been pointed out previously.

 

Now we should know the nature of Bhakthi which is said to be the chief means

of attaining Mukthi, among many means said to be adopted by Sadakas. The

mere attachment of an ignorant person that has no clear knowledge of

greatness of paramathma does not ensure Mukthi. The Bhakthi that is

required in attaining Mukthi is the unrestricted flow of love for God whom

the devotee believes with firm faith that paramathma is paripurna with every

individual kalyana guna & all the kalyana gunas & has no durguna or draw

back & unrestricted flow of love for such a paramathma many times greater

than the love the chethana has for himself, for any of his kith & kin or

anything else in this world, & the flow of love is not restricted inspite of

any number of obstruction such flow of love for paramathma is called

Bhakthi.

 

It is only the Bhakthi that includes the correct knowledge of nature of

paramathma & flow of unrestricted love of paramathma can only ensure

attaining of grace of God & the ideal Bhakthi described above can come to a

chethana only after he has had aparoksha i.e. seeing of God who is in the

heart of the individual through his mental eye i.e. experiencing it. This

dharshana of God by a chethana can take place only when God wishes so. Sri

Krishna has said that a bhaktha who si rendering such bhakthi is better than

a mere aparoksha jnani, in chapter 12 Krishna says (3)

 

BG 12-13-20:

The person who is free from hatred of all chethanas, helps other chethanas,

when they are in difficulties, is kind hearted & is free from selfishness &

pride, is equal in sorrow & pleasure, is patient is broad minded, doing

dhyana (devotional meditation) constantly free from worldly desires,

understanding thathva (truth) correctly & without doubt & fixed his mind

firmly to Me. The devotee who has no desire for things that do not help

Bhaghavadhbhakthi, who is clean both in body & mind, efficient in practicing

karma liked by paramathma. in different in low things not taking to heart

any offence committed by others against him , not doing any worldly things

or surrendering to God the results of all his works, such a devotee is dear

to Me.

The devotee who has control over his mind & does not allow it to go in

adharmarga, does not do things against the interest of any other devotee,

free from desire & sorrow, not doing anything to secure worldly or heavenly

pleasures, or forbidden by sasthras, has firm Bhakthi in Me, such a devotee

is dear to Me.

One who is sama (equal) with both friend & foe, that with stands honor &

dishonor, heat & cold, pleasure & pain, etc.... such couples of ppposites

free from bad company, equal in rebuke & praise, always meditating on God,

no taste for worldly things, remains satisfied with whatever he gets, not

permanently staying at any one place, not changing his mind even when he

hears bad logic, such a steady devotee is dear to Me.

One who practices all the above dharmas which ensure aparoksha jnana &

Mukthi & who has firm belief that Krishna is best in everything, & ho does

Dhyana of me always, such a devotee is dearest to Me.

From the sentences uttered by Krishna, it is clear that devotee, even after

aparoksha jnana continues his intensive devotions with dhyana, pravachana, &

other karmas that helps lesser mortals to follow correctly the path of

devotion, is much dearer to Krishna than a mere aparoksha jnanee. Krishna

says in BG 7-7: I am the object of love of jnanee is the object of My Love.

BG 12-20: My devotees are much dear to Me. Aparoksha jnanee is dear to

Krishna. But an aparoksha jnanee that continues to do devotion with much

more vigor, like dhyana, pravachana & other prescribed karmas that help other

lesser people to follow correct path of devotion is dearest to Krishna.

Such devotee only has been entrusted with duty of jnanopadesha by Krishna

who has praised such a devotee in 18th Chapter. Krishna says in BG

18--68-69, the jnanee who teaches the most secret truth (thatva) which is in

this Geetha to My devotees, will render greater devotion to Me finally

without doubt, he will join Me (Sayujya Mukthi). there is no one else in

this world who is dearer to Me than the jnanee who has taught the most

secret truth contained in Geetha in My devotees. Such devotee is greatest &

dearest to Me. One who is dearer to Me than such a devotee, was not in the

past, is not now & there shall not be in future.

 

In the light of the above sentence of Krishna, Srimadhanadha Theertha, made

a vow that he would state the meaning of Geetha only not his or any other

theory of Truth (Geethartham Vakshyami lesathaha) & he has explained the

meanings of sentences of Geetha to show only opinions of Krishna which he

has proved with the support of many sruthies.

 

The slokas in the BG 14th chapter is very clear that Bhakthi alone can

ensure Mukthi.

 

According to Advaitha system, the consideration of attainment of Mukthi

through Bhakthi is meaningless. Two or three things that are not available

in advaitha system. There is not a single item that can serve as object of

Bhakthi. Brahma, who is nirguna chinmathra cannot be attained by Bhakthi.

Even jeeva is also nirguna brahma. One cannot attain nirguna brahma.

Easwara etc... are unfit for worship. People under illusion may worship

easwara etc.... An advaitha jnani who knows that easwara etc... are mithya

cannot do any devotion to them. If he does it is improper. Since jeeva

chethana is also nishkriya brahma, there is no probability of his rendering

devotion to anybody. We cannot say anything can be achieved by Bhakthi.

For Bhakthi to arise, it is necessary that there should be the feeling of

superior & inferior. In advaitha, such feeling is absent.

 

Krishna has clearly rejected the advaitha thatva. Krishna has said that He

is parabrahma, jeeva is one that can do kriya & he is bound in samsara &

even after attaining aparoksha jnana by doing further seva gets the valuable

grace of God & that Bhaktha is dear to Krishna. If Bhakthi is only to be

practised by an ajnani & to be rejected by a jnani, it would have been

improbable that all knowing paramathma Krishna would consider that ignorant

Bhaktha that practices. Bhakthi which is useless as very dear to him. But

Krishna has said so. From this, it is clear that those who continue to do

devotion even after aparoksha jnana are surely jnanees having vijnana &

practice of bhakthi is the cause for obtaining grace of God, it is true &

very good action. Krishna says in BG 18-68: After (aparokshajnana), jnAni

rendering good devotion attains Me.

 

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

 

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