Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 8

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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):

 

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

physical eye. But there is nothing like aparoksha or seeing through our

mental eye. According to their theory that when aperson is in intensive

constant dhyana of a thing he attains a state when he feels that the thing

he is thinking about becomes very clear to him as if it is actually before

him. That mental stage is called aparoksha jnana & they say that actual

seing of God, through our mental eye is imprable as God is avyaktha not

knowable through our sense organs. In the world people with intensive urge

of sex would be intensively thinking of the beloved, & come to a stage as

if they see their beloved is present in their front. The story of pururava

& Urvasi is an example. In the classical literature, it is well known that

pururava loving Urvasi so intensively, that when she went away leaving him

he was wondering in search of her & he was feeling that she was in every

tree & every grove of sherbs. In the system of Ramanuja aparoksha is such a

mental stage but not one different from dhyana & actual presence before

mental eye. This line of argument is full of defects.

1. Jnani becomes equivalent to a person who is drunk & who is having

illusions. He has not seen paramathma actually in his heart. He has not

actually touched the feet of paramathma & felt happy. All imagination. He

imagines that paramathma is in his front, & has imaginary happiness.

2. If jnani is like one who is in intensive love with his beloved, who

forgets the world around him as soon as he thinks of his beloved & starts

saying about her, as if she is present in his presence. If similar process

happens to jnani as soon as he thinks of paramathma, then instructions

regarding Asana, prathyahara etc given by Krishna in chapter 6 becomes

redundant.

3. If the state of jnani is like the state of drunkard or a kamuka, he will

not have a calm & deeply thinking mind but in an excited state as he has not

actually seen paramathma he will have to be crying for it.

4. The imaginary figure appearing in his illusion cannot talk to the

bhaktha. But in aparoksha jnani actually sees paramathma, he converses, &

paramathma blesses him with happiness. If it is said that jnani feels that

these things have taken place in his imagination, them there will be no

difference between a jnani & a drunkard of a jnani & who is madly in love

with his beloved.

5. What is the objection in saying that paramathma actually reveals himself

to jnani & grants him happiness? Krishna has said " Brahma samsparsam sukha

masnuthe " i.e. jnani enjoys the happiness of contact with paramathma.

6. One need not doubt that how avyaktha paramathma can reveal himself to

his devotee, paramathma has achinthya sakthi & there is nothing impossible

for him.

 

Krishna says a. BG 2-59: The desire for worldly pelasure is destroyed by

aparoksha (seeing of God)

b. BG 6-28: Jnani who is free from worldly desires & constantly in dhyana

of paramathma with a firm mind in him without difficulty enjoys the

happiness of contact with paramathma.

7. Arjuna, after he became a jnani saw paramathma in many numerous forms &

colors.

8. BG 11-54: Krishna says that those who have bhakthi can actually see Me

(paramathma). He has used the words " pasya roopani " & dhrashtum " .

Hey paranthapa, in this way to clearly understand Me & to see Me & after

words to enter Me in Mukthi is possible for one that has Ananya bhakthi. In

this concluding as thathvena jnathum " & Thathvena dhrushtum " . We can

clearly understand that the figure seen by the jnani is real paramathma &

not an illusion.

4. Now let us consider advaitha system that talk about " Nishprakar

Brahmajnana " is not known like the horns of the hare & the son of a barren

woman & 2. nirvisesha chinmathra thing is also not knowable as the flower

in the sky. It has been repeatedly told in BG that Krishna who is full of

all kalyana gunas is the parabrahma. Knowledge of Krishna can be only

saprakara & never nishprakara.

3. If the qualities of Brahma who is a creator, destroyer etc... are mithya

(false) then only a nishprakara Brahma jnana could be expected but the

sruthies like " Swabha vikijnana bala kriyacha " . State that their is no

difference between paramathma & his qualities. He is bala svarupa,

jnanasvarupa etc.... They are as real & as permanent as paramathma himself.

Krishna also has said that one can attain Mukthi only after he understands.

Krishna's nature (svarupa) his presence every where (vyapthi) & his natural

qualities. Therefore the aparoksha jnana that ensure mukthi can only be one

of saprakara.

1. BG 4-9: Hey Arjuna, in this way, My birth & karma are peculiar & true.

Any one who understands these correctly, after his death, he will not be

born again. He attains Me 2. BG 10-3: The person who under stands

correctly I am one that has no birth (Aja). I am the creator of

Mukhyaparana, & Lord of the whole world such a jnanee will become free from

all sins. Here Asammudaha = understanding that mahathme of Krishna is real

& not mithya.

3. BG 18-55: The jnanee with committed devotion in Me alone believes that

I am really endless (anantha) in good qualities, space & time & then by

devotion he will be able to actually see Me (not as an illusion) in his mind

& after the completion of his prarabdha Karma he will enter Me (Sayujya

Mukthi).

From these sentences, it is clear that the knowledge of paramathma who is

the over lord of the universe, who is present every where & lord af prana is

aparokshajnana. Krishna has asked his bhakthas here as well as in chapter

15 to understand him clearly without any illusion (assammuda) one should not

get moha, or Mithyajana as God is nirguna or his gunas are Kalpitha. He

should understand " Thathvena " i.e. paramathma & his vibhoothi rupas are

completely real, without any doubt. This is his order.

5. Now, first we shall show a defect in the narration of how aparoksha

jnana arises in advaitha then. We shall consider how real aparokshajnana

arises. Some adhvaithies who are sabdha paroksha jnana vadies say just by

hearing the sentence thathva masi, one realises as if he is physically

seeing that he is mirvisesha chinmathra brahma. They give an example also.

Ten disciples of Gamparodaya crossed a river. They wanted to make sure all

the ten were present, after crossing. Every one began to count excluding

himself & found there were only nine. They were worried as to what happened

to the 10th man. At that time, a smart traveller came & when he came to

know the difficulty of the sishyas, he told the one that was counting " Hey

muda, Dhasama sthvamasi (a fool, you are the 10th man). Then the sishyas

got the prathyaksha jnana that he is the 10th man came to him by hearing the

words of traveller. In this way, for the Sishya who hears Mahavakyas like

thathva masi from guru, prathyakshathmaka jnana actually from the hearing of

the mahavakyas arises.

This is a story opposed to actual experience. This is not sasthrartha. By

mere sound aparoksha of anything cannot actually happen. If a person shouts

thousand times as pot before another person, the second person does not

actually see a pot before him. Only when his indria (sight) makes contact

with a pot, he actually sees the pot. In the same way, when the traveller

told the sishya that you are the 10th man, his eyes fell on his person & he

could see the 10th man. The mere words of the traveller did not actually

produce the figure of the 10th sishya. In the same way, mere repetition of

thathvamasi does not produce a real figure of chin mathra Brahma.

Therefore, sakshath sabdhaparokshavada is false, opposed to experience &

without any real example. The decision of Srimadhanada Theertha that

aparoksha jnana happens only by the grace of paramathma who is pleased with

his devotee on account of his bhakthi & dhyana. This is in accordance with

Sruthi, smruthi & Geetha sentences & other pramanas.

 

Establishment of ability to dhyana of paramathma 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 shrii kR^iShNArpanamasthu