Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 10

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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):

 

Critical consideration of actual attainment of Brahma parokshajnana &

description of nature of Dhyana:

 

Sri Srigalavaru: Let us discuss critically what exactly is the cause for

actual attainment of aparokshajnana. In the beginning alone, we indicate a

decision that even in the birth of aparokshajnana, grace of Vishnu which is

result of aparoksha is the important cause.

 

Krishna says in BG 18-58, if you keep your mind in Me, you will cross all

obstacles by My grace. From this, it is clear that Krishna helps the

devotee to cross over the difficulty of earning proper dhyana & subsequently

doing the dhyana in proper way to obtain aparoksha. There is clear

statement also for this purpose.

BG 10--4-5: Chetanas get al gunas like jnana, aparoksha jnana, mithya

jnana, kshama, truth indriya nighraha from Me.

BG 15-15: From Me alone, chethanaa gets consciousness aparoksha jnana,

paroksha jnana, ajana. Therefore, it should be decided that dhyana is the

cause for grace of god, which in turn becomes cause for the dharsana of God.

Even mere dharsana cannot by itself ensure grace of God. It is only the

bhakthi of the devotee who is in constant dhyana of paramathma is the cause

for grace of God which ensures aparoksha. If it is said dhyana itself is

the cause for aparoksha, bhakthi shoud be considered as a subsidiary cause.

The bhakthi which is a cause for aparoksha jnana is the result of dhyana

according to pramana vachana " dhyana bhakthi samanvithaha " . Dhyana with

bhakthi is the cause for aparoksha & brahma dharsana, Krishna says.

BG 11-54: Hey Arjuna, with unshakable bhakthi in Me, you wll be able to

understand My nature, to see Me & in mukthi to enter God wll be possible.

BG 18-55: Devotee only by his bhakthi alone will be able to understand

correctly My nature & how I am present everywhere.

 

2. Krishna has described nature of dhyanaa which is the cause of aparoksha

in 5th & 6th chapters. Dhyana means thinking in the manas of a figure of

paramathma that has al the gunas described in the second shatka of BG

chapters 7 to 12. The figure of paramathma should be the result of shravana

& manana of the gunas in chapters 7 to 12. In such an imaginary prathima,

the sanidhya of paramathma is much greater than the sanidhya in prathimas

outside. For some people, the constant looking at such a prathima in anthah

karana becomes possible early by practice of Asana, pranayama, vayujaya etc

of yoga. But for those who do not have such yoga, Krishna says:

BG 13-10, 11: Keen interest in thathva jnana concerning bhagawan & for the

purpose of aparoksha study of shastras. These are the main means for

aparoksha jnana. Bhakthi is necessary for everyone.

BG 27,28: By prathyahara, make al things like sound not to have any effect

on the concerned indriya by giving up of al desires). Keeping the sight

between the eye brows, having control over respiration, (Kumbhaka) should be

as long as possible, having full control on indriyas & manas buddhi, doing

manana of paramathma, interested only in mukthi, & nothing else, free from

all desires, fear, anger, such a person is like muktha i.e. he will acquire

jnana & attain mukthi early.

The description of dhyana in chapter 6 is more detail.

 

4. BG 6--10-15: The yogi first sits on asana in a clean place which is

neither high nor low. On the seat, he should have cloth or vyaghra charma

or dharbha. He should sit errect so that the body, throat & head should be

erect & should not shake. His sight shoudl be fixed n the tip of his nose,

he should be free from all worldly desires, have control over his indriyas &

manas, mind should be fixed on paramathma, he should observe brahma charya,

he should be free from fear. After he leaves his body, he will have mukthi.

Krishna says a few restrictions regarding FOOD etc... for a yogi & describes

nature of yoga.

BG 10--16-20: For one who eats more than he can digest, or fasts more than

he can with stand who sleeps too much or goes without sleep more than he can

with stand dhyanan yoga will not be a success. One who has food & leisure

that does not obstruct dhyana, & similar sleep & keeping awake that will be

helpful to dhyana, doing karma so that it does not come in the way of his

dhyana, such person will have dhyana yoga which destroys his sorrows. When

he is able to keep his mind completely in paramathma, he is called that he

has completed yoga. Such a yogi should have his mind in paramathma as a

light steady in a place where there is no breeze. If the mind is not steady

in dhyana, Krishna is describing the method of prathyahara a yogi has to

adopt for the success of dhyana yoga.

BG 6--24 to 26: Yogi should give up all kamya karmas, he should give up all

vishaya bhogas with a bold dharna (fixing the mind in God), if the mind goes

astray again & again, it should be brought back & put up with the padha of

bhagavantha. Those that are not able to adopt prathyahara successfully

after they have their mauna, bhakthi, they should start steady dhyana having

control over indriyas, avoiding mind going in other things, then should fix

their mind in the figure of paramathma, do the constant dhyana of paramathma

if that is not possible, do always shastras vimersana & attain aparoksha.

 

It is said that yogies who can fix their attention between the eyebrows & do

constant dhyana will have uthkranthi even before their bhakthi reaches

optimum level & they remain in higher lokas for some time, complete their

sadhana & then attain mukthi, others attain mukthi only. Bhakthi is

necessary for everybody.

 

To attain paramathma, the only recognised way is through shravana, manana,

dhyana, as it has been described. There is no short cut to reach paramathma

still in the system of VISISTADVAITA, it is said by only prapaththi i.e.

bhakthi, where the bhaktha is ignorant about the mahatme of paramthma by

simply surrendering himself to God, can obtain 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