Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 9

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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 dhyana of paramathma to ensure attainment of

mukthi:

 

Krishna has briefly described in chapter 18, Aparoksha jnana that ensures

attainment of Mukthi. Incidently, he has mentioned in Chapters 6, 12

different means to be adopted for attaining Mukthi & also showing among the

different means which is higher & which is lower & in which order they are

to be adopted for practice. First we will explain the meaning of these

shlokas & then we shall describe individuals sadana with its

characteristics.

 

BG 18---50-55: Hey son of Kunthi, now you hear from me which I tell you

briefly that how a jeeva gains Brahma jnana which is the best jnana & that

has secures Brahma jnana,how one attains Brahma.

 

A devotee whose mind is free from the desire for worldly pleasure keeps a

good control on his mind (manas) so that it does not go after worldly

things. He should be free from desire to hear sweet words etc... free from

kAma & Krodha, living in a place free from bad people. He should take

limited food, engage in talk body & mind in good aspects, always engage in

dhyana of paramathma. He should have vairagya in worldly things, as they

are not of much good, completely free from feeling that he is independent,

pride, kama, krodhaa, desire to collect bad things in svadheha, dhana, wife,

children, friends, etc... giving up mamtha. If he keeps his mind in

paramathma firmly, he will become able to keep his mind always in Brahma.

In this way, one who has his chiththa always in Brahma, he becomes

prasanna thma i.e. by nature his mind (manas) does not go after worldly

things,he does not feel sorry on any account,he does not desire any thing,he

will be without likes & dislikes about all chethanas, & he will have very

good bhakthi in Me.

Thereafter (by the ability of bhakthi that has come up due to

dhyana) he attains aparoksha jnana of Me & gets my sakshathkara. In this

way, understanding Me completely according to his ability, then he should do

dhyanaa with enhanced bhakthi. Then after his prarabdha karma is over, he

enters Me (Sayujya Mukthi).

In these slokas Nishkarma siddhi, i.e. by the yoga of nishkama

karma attaining vairagya in worldly things; he gets then interest in dhyana

yoga through Sravana, manana, then continuous dhyana, thne from increased

viseshopasana of paramathmaa, then entering paramathmaa, attaining sayujya

mukthi. The means of attaining mukthi have been en numerated in this order.

In chapter 12 also, the same order has been indicated (BG

12----8-12) Keep your mind firmly in Me. If you are not able to dothat,

try to understand thathva jnana about Me through sravana, manana. In this

way, You should get jnana about Me & do my upasana firmly & attain My

aparoksha jnana. After words if you worship Me with greater bhakthi, you

will secure a very happy & permanent position in Me.(Mukthi).

If you are not able to keep yor chiththa (mind) firmly in Me & do

continuous dhyana by yoga involving prathyahara etc..., try to understand

Me. If you are not able to adopt prathyahara which is to bring back the

wondering mind & make it to have continuouse Dhyana of Me, you do the

karmas, that are to My likeing to please Me, on acquiring jnana you will

attain Mukthi. If doing all karmas to please Me is also difficult for you,

even if you worship other Gods, at the end surrender that karma to Me from

that you get the practise of surrendering all karmas & karma by sravana &

manana is superior to the jnana obtained by prathyakara. Again jnana that

is gained by prathyahara is better than jnana gained by mere sravana. In

dhyana nishkamadhyana is better than sakamadhyana. Aparoksha jnanas is

better than nishkama dhyana, after aparoksha, one should serve paramathma

with greater bhakthi. Then after the prarabdhakarma is over, the devotee

attains mukthi.

 

In these slokas, two types of devotees have been mentioned. 1. Those who

adopt parathyahara, manana etc.... & attain aparoksha jnana of paramathma.

2. Those that do not adopt parathyahara but only wiht manana attain

aparokshajnana. Krishna has described the systematic effort both these

people have to make to attain aparokshajnana.

 

In the same way, Krishna has described different methods (superior &

inferior ) in the closing slokas of Chapter 6.

 

BG 6-46-47: One who is engaged in Dhyanayoga with interest, (dhyana that

has to ensure aparoksha) is superior to another that is doing thapas like

kruchechandhrayana etc & superior to one who practices karma. Therefore,

hey Arjuna, you follow dhyana yoga even among dhyanayogies one who does

dhyana with fixed mind in Me, & he is rendering devotion without expecting

any thing in return is better than other dhyana yogies (for him aparoksha

jnana siddhi happens without his asking for it).

 

2. Here a few fine points are to be mentioned. Thathva jnani is superior

to karmi, one who does dhyana is superior to thathvajnani. Nishkama

dhyanayogi is greater than dhyanayogi etc... We have said these things but

it should not be inferred that as those are steps, one higher than the other

in attaining mukthi, one who is an a higher step cannot give up the efforts

done at a lower step. For example, dhyana yogi cannot give up performance

of prescribed Karma, Thathva jnani, continuous manana, or continuous dhyana,

all these three are absolutely necessary for every devotee upto attainment

of aparoksha jnana. But one who is deeply engaged in manana, may reduce his

performance of karma. Nishkarmathe (non desire for result) is necessary for

one who acquires knowledge (jnana) & to dhyana yogi. Karma & jnana together

become cause for attaining aparoksha.

 

The following is, the summary of the shasthra that describes the process of

attainment of Mukthi. As stated by Krishna " Dhaivisampadhvi mokshaya " a

chethana that intrinsically deserves Mukthi issure to attain it. Till the

time his karma reaches the conclusive stage, he remains bound by his avidhya

& kama karma, taking birth in different yonis in different countries, he

will be wondering in samsara. Paramathma who takes kind view of deserving

people, taking into account satvic karma the chethana has done, give him

birth in a condusive circumstances & the company of his devotees due to the

influence of the devotees & in some case due to the knowledge they gain from

study of sasthras, they gain vairagya & adopt me or more methods (previously

described) for attaining aparoksha. Then according to his intrinsic merit,

he will serve God & attain Mukthi.

Therefore, one is fit for mukthi starts with ordinary jnana,

bhakthi & vairakthi (vairagya) & proceeds mainly in karma marga. Then he

increases his jnana, bhakthi, virakthi & reduces his performance of karma &

proceeds in jnanaa marga through sravana & manana. Then with increased

jnana & trained mind & with increased jnana, bhakthi, virakthi, he proceeds

in dhyana. When he attains aparoksha consequent upon his dhyana, jnana,

bhakthi, virakthi, also attains optimum stage, according to his intrinsic

merit, when he serves paramathma with his maximum, jnana, bhakthi &

vairghya, finally he attains mukthi suitable to his intrinsic merit. This

being the general position, in shastras & in 18th chapter in the words of

Krishna, it is said first one should have virakthi then jnana & then bhakthi

etc... even though thathva has been described like this it should be

interpreted that at higher & higher stages, the devotee should adopt greater

& greater jnana, bhakthi, vairagya. At no time, it shoudl be interpreted

jnana without virakthi or without jnana bhakthi, or without jnana virakthi

would be enouh. All the three jnana, bhakthi, virakthi should go together

hand in hand increasing from stage till they reach their optimum & mukthi.

Another important warning, generally nishkarma dhyana ensures

apaokshi, still one should proceed in prescribed way avoiding all forbidden

things & getting upadesha in the prescribed way. Only such dhyana ensures

aparoksha. Otherwise aparoksha jnana may not be attained.

 

Question: Swamiji, this is wonderful burning small bits of wood fire is the

cause, to wet the cloth, water is the cause. Similarly, when dhyana which

is the cause for aparoksha jnana is born how aparoksha remains without

materialising? and thathva jnana which is the cause for dhyana is acquired

by studying of shastras. Why restriction that study should be according to

prescribed way only? Since it is known by experience that jnana is acquired

by study of shastras for this purpose, why one should follow the prescribed

procedure only?

 

Srigalavaru? Performance of karma for purification of anthah karana,

sravana, manana for acquiring thathva jnana, manana & yoga bhyasa for proper

dhyana, only all these take place as prescribed according to the instrinsic

merit of the devotee then only these become efficient means of attaining

aparoksha, otherwise the high achievement of brahma dharsana may not take

place. It is true as you have said that fire burns wood, from fire, we

prepare food. But is it possible to prepare food for thousands of people

with weak flame (mandhagni) with full of smoke with fire wood which is not

dry? or is it possible to prepare food keeping fire on water of a lake?

Seed is the cause for raising crop. But if you throw the seed on a big

stone or if the seed is patrified, can you get crop from such seed?

Similarly though dhyana is the cause for aparoksha, still if it has not been

done in the proper way, it cannot ensure the grace of god (or aparoksha)

which is the cause for mukthi. The abandonment of performance of prescribed

karma may become an hindrance to the gaining of jnana & become a cause for

disaster.

 

If you keep in mind that aparoksha is caused by the grace of God due to Hari

bhakthi resulting from Dhyana, it will be easy to understand why a set of

dhyana sravana manana, karma become useful to attain mukthi & another set of

the same dhyana, sravana manana & karma, does not become useful for

attainment of Mukthi. This is clear from wordly example.

 

Critical consideration of actual attainment of Brahma parokshajnana &

description of nature of Dhyana:

 

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

 

Printed at:

Parishree Printers

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Telephone # (80)36828

 

All rights remain with Uttradhi Mutt, Basavangudi, Bangalore 560004

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