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

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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):

 

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

BG 4-36-37: Hey Arjuna, even if you have committed more sins than all

papies, you can cross the sea of paapas by the boat of jnana. Just as

bright burning fire burns, all pieces of wood, the aparoksha jnana burns all

your sins except your prarabdha karma. Again Krishna says:

BG 4-19: Devotee whose sins have been burnt by Brahma jnanagni is called a

pandit (Brahma jnani) by learned.

BG 2-50: Aparoksha jnani gives up all punya & papa that obstruct Mukthi,

except prarabdha karma.

Krishna in 4th chapter has said that aparoksha jnana is a state of chethana

as a result of all good karmas the chethanas has done. There he has

described eleven kinds of yajnas & he says all these have come up by karma &

result for all these is aparoksha jnana.

BG 4-32-33: Brahmopasane worship of Agni, control over senses, surrendering

all things control over mind, giving money as alms, thapas, dhyana in yoga,

swadyaya, sravna mananadhi, pranayama, etc... have been described by

Krishna as yajnas. Hey paratha, you should understand that all these come

up from karma. If you think all these like this & practise them, you will

attain mukthi. Hey parantapa, among all the yajnas, jnanayajna is the best.

Because all karma ends in the form of aparoksha jnana. It is clear from the

sentences of Krishna that sravana, manana, prathyahara dhyana etc... for all

practice of yoga, aparoksha jnana is the final stage of result; at this

stage, all doubts difficulties about the nature of parabrahma are cleared &

yogi has clear mind & steady & firm bhakthi in paramathma.

BG 6---7-8: For one who has control over mind, becomes steady in his

dhyana, mind does not waver & remain fixed in paramathma as wished by the

yogi. First paramathma will be the object of dhyana & then he will be the

object of aparoksha of the yogi. The jnani remains steady & unchanged even

when couples (dhvandhavas) like heat & cold, pleasure & pain, honor &

dishonor etc... happen to him jnanees mind will be concentrated in

paramathma, he considers money, mud, stone are all equal. He is called a

yogi that has completed his yoga.

BG 3---52,53: When you have nderstood paramathma as a result of

instructions from jnanees (if you get aparoksha). You will have

misconception about your relatives (moha) destroyed I instruct you so that

you will understand that all chethanas are in me who is the sarvanthryami

(being present everywhere)

BG 2-59: All desire for worldly things will disappear after aparoksha

jnana.

BG 5-15,16: Instrinsic knowledge of nature of jeeva is covered by avidhya.

Therefore, chethanas have misconceptions one whose conception is destroyed

by the knowledge gained by study of shastras, when Brahma parokshajnana is

attained by him that Brahma parokshajnana enables such person to see

paramathma just as he sees ordinary things in sun light.

This is reason for it the knowledge that is obtained by sravana &

manana however much it may be good it cannot be as clear as when you see the

object actually. Even if some one describes the figure of Sri Rama, the

swamiji was worshipping the knowledge of Sri Rama when you actually see an

object you understand clearly many qualities of the object, which you may

not understand when you only hear someone else describing it. Even though

you may understand from vedas, the appearance of paramathma, how & where he

stays in the body, the relationship between him & the world, this knowledge

cannot be as clear as when you actually see him. When you see paramathma in

the same way as you see a pot or cloth all your misconceptions will

disappear & such a sight produces a peculiar happiness in you, so that you

will not desire for anything else. There is no wonder in saying that there

is no karma which a yogi who is having brahma darsana, should do leaving

Brahma dharshana. Krishna has clearly said that there is no karma that a

jnani has to do abandoning his brahma darshana.

 

BG 3---17, 18, 6----20-23, 27, 28: A dhyana yogi who has complete control

on the mind (manas) so that it does not go after worldly desires, he is free

from rajoguna & defects like kama, he has a firm & steady mind in Brahma,

can attain very high grade of happiness, Krishna says that happiness is one

that has come to the yogi as the result of his constant dhyana of paramathma

& his having seen paramathma that contact with paramathma has resulted in

his attaining uncommon happiness.

 

In this way, one who has samadhrushti according to shashra is the aparoksha

jnani who is a yogaruda. Therefore, he is not affected in any way by karmas

done by him after he attained aparoksha. Even a forbidden thing that has

been done by a jnanee by an accident does not prove harmful to him, Krishna

says:

BG 6--29-32: A jnani who is immersed in dhyana is a samadharsee i.e.

paramathma who is present in everything from Brahmadeva to a blade of grass

in every place he has the equal Isvarya etc... paramathma is complete

(purna) without any difference between himself in different position, & he

understands & sees that paramathma is sarvantharyami & everything is in

paramathma. The jnanee who renders devotion to Me (does bhajane)

understanding that paramathma who is present in several forms in different

bhuthas is one & the same, by accident even if he does some forbidden karma,

still he secures mukthiof remaining in the body of paramathma (sayujya

mukthi) Arjuna a jnani who feels other devotees of God should attain

happiness as himself, without any sorrow or pain is best.

BG 4-41: Hey Dhananjaya, the devotee who has fixed his mind (manas) in

paramathma & surrenders all the karmas with results to paramathma & who has

no doubts about nature & greatness of God, is not affected by karmas he

does.

BG 9-28: (After becoming a jnanee) you will become free from all karma

bhandhas.

BG 18-17: jnani who is free from the feeling that he is independent & who

is disinterested in the result of the karma he does & who is aparoksha jnani

even if he destroys the whole world he will not be affected by his karma

(i.e. he attains mukthi).

In this way, since aparoksha jnana is most important among the

necessary means to secure mukthi, Krishna has said that result of jnana is

very much better than results of all karmas.

BG 2-46: Just as all the uses (or benefits) that can be had from a well,

also can be had from a big lake similarly all the benefits that can be got

from Kamya Karmas can also be had from nishkamya karma which in addition

secures aparoksha jnana & finally mukthi.

BG 8-28: Yogi who understands by his jnana the nature of paramathma as

adhyathma etc... the greatness of karmas like creation & the sukla & Krishna

margas get better happiness than one that does karma like vedhadhya yana,

Kruchchandrayana etc... tapas, giving alms to deserving persons etc... &

finally he gets mukthi.

 

Ramanujas say that there is only one sight i.e. what we see through our

physical eye.

 

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 shrii kR^iShNArpanamasthu