Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 17

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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):

 

CONSIDERATION OF ACCESSORIES OF DHYANA KARMAYOGA:

 

 

Question: Swamy, in all the sentences , you have said only 3 items have

mentioned: 1. Not desiring the result or free from the defect of kama

which is sanyasa. 2. Thathva jnana which is sankhya 3. performance of

prescribed karma. Why you have not mentioned the fourth item namely thyaga

which is surrendering the results of Karma to paramathma?

 

Answer: Considering that Karmanushtana (performance of prescribed Karma) &

surrendering the results to paramathma, we did not separately mention

thyaga. Only the karma that includes all the four amsas (parts) is complete

Karmayoga. This is clear from Krishna's words in Chapter 3.

BG 3-30: You should fight in the war, believing that I (Krishna) am

sarvoththamma chethana, without desire in the result, performing all

prescribed karmas, surrendering the same to Me without self interest

(Mamatha rahitha), without any sorrow (Santhapa). In this sentence,

" Sarvani karmani " indicates karmanushtana. Karma yoga, " Mayi sanyastya "

indicates phala samarpana (Thyaga) " Adhyathma chethana " indicates sankhya

" Nirasinir mamaha " non desire in result & no self interest i.e. sanyasa,

such a visishta karma yoga is actual cause & early realization of aparoksha

jnana. Krishna has used karma yoga or karma in the way 1. " Yam

sanyasamithi prahuryogam tham viddhi pandava " . In such places, karma yoga

or yoga means visishta karma yoga including Karmanushtana, thyaga, sanyasa &

sankhya. " Thyayostha karma sanyasath karma yoga vishishyathe " . In such

places, Swavarna srama vihitha karma nushtana only is called as Karma yoga.

Depending upon the context, one should understand the meaning.

This way of explaining by Krishna is convenient to the Sruthi " Karmanajnana

mathanothi " (B 47). In the shruthi, the word " Karma " should mean, Visista

karma yoga with all the four parts. Since such karma is actual cause of

aparoksha jnana sruthi is intepreted with mukhyartha. One can say

realization of Brahma jnana in two ways.

1. Performance of dailly & periodically prescribed karma, sravana, manana,

dhyana. Then aparoksha jnana sruthi is intepreted with mukhyartha.

One can say realization of Brahma jnana in two ways. Krishna has described

in the second way in first shatka & in many slokas of second shatka. It

appears that he likes more the description in the second way. There is an

advantage in the second description when it is said that for karma yoga,

aparoksha jnana is the result (phala), it means one has to follow Karma yoga

till he attains aparoksha jnana. In that case, no one can get any doubt

about how karma yoga is necessary for acquiring jnana or how long one would

continue karma?

 

SANKHYA

========

 

There is no need to teach sankhya according to Advaitha in Geetha.

 

Question: Swamy, kindly explain briefly sankhya, sanyasa, thyaga, Karma as

stated in Geetha.

 

Answer: " Kevalam bhagavadjnana sankhya nithya chyathe budhai hi " .

According to this statement, correct decision of thathva according to the

meaning of vedas is called sankhya. We come across sankhya in three places.

Sankhya sasthra found by Kapila Rishi. This is one of the six systems of

philosophy. This is considered as nireasvara sankhya i.e. there is no God

in this system. Both advaithies & dvaithies have rejected this as a false

philosophy. 2nd Sankhya as told by Kapila muni (an avatara of Vishnu) to

his mother Devahuthi, in 3rd skantha of Srimad Bhaghavatha, 3rd sankhya

taught by Krishna to Arjuna in Geetha chapter 2, slokas from 11 to 38, there

is no difference between the sankhya in 3rd skantha of Bhagavatha & sankhya

in chapter 2 of Bhagavatgeetha. Sankhya means correct thatva jnana.

(Knowledge of thathva). Krishna says in Chater 2- 39, so far I told you

about " thathva jnana " (Knowledge of thathva) now I shall tell you about

yoga, the method to acquire knowledge of thathva. From this, it is clear

that what Krishna has said in the portion from 11th sloka to 38th sloka in

chapter 2, is the sankhya that is useful for attaining Mukthi.

2. The second chapter of Geetha is a summary of thathva. The meaning we

have so far said for the 27 slokas is the correct meaning. To prove this,

we shall consider the doubts of Arjuna. From this, it will be clear for

every one when the sankhya taught by Krishna was adhvaitha or dhvaitha.

Irrespective of whatever it is, it must satisfy the following 1. it must

clear the doubt of Arjuna. 2. It should remove the sorrow of Arjuna. 3.

& it should encourage Arjuna to fight in the war, for these purposes, we

shall consider questions from Arjuna & answers from Krishna in order.

 

Question: Swamy, we wish to consider this subject in greater detail. How

did Moha (misconception) came to Arjuna who is indraputra, a great jnani &

one who did not sucum to the vile attempts of even Urvasi (a beautiful

angel) & who taught agneyasthra to chithraratha. Moha means mithya jnana.

Arjuna is considered to be free from branthi or illusion. How cold he get

ajnana?

 

Answer:There is no answer for this question in advaitha system. For from

the point of view of Advaitha system, one has to consider Arjuna as an

ajnanee, before the war. He would not have come to the battle field at all.

But, even after hearing thatvopadhesha from Krishna-vishnu himself he

remained an ajnani. For, instead of gaining brahma jnana, he continued to

fight in the war. If one is not able to understand thathvajnana, even when

Vishnu himself teaches, then what other guru can teach advaitha to sishya so

that he will get brahma jnana & become Ikhya with brahma? But this analysis

is very unfair to Arjuna & Krishna. For Arjuna was a jnani initially. He

was an avathara of Indra. He has a very high position among devatas. It is

said that no one gets a portion among devatas who did not have a prior

dharsana of paramathma. According to shastras, every one becomes " jnani as

soon as he sees parabrahma. Advaithies say that God himself is a magician.

He has created this false world. Visvaroopa was a false show.

 

Question: Swamy, it is true that it is not possible to give a satisfactory

reason for Arjuna to get moha & vishadha & to explain the removal of

vishadha. How is it easy in dhvaitha?

 

Answer: Our guru, Sri Madhvacharya who is a jnana, Bhaskara has suggested

two alternative suggestions: 1. No one can escape from prarabdha karma,

even devatas at times get a jnana due to prarabdha karma, prarabdha karma is

to be finished by actual experience & by the grace of parabrahma. All the

devatas like Indra are having certain position & doing their duty as seva of

parabrahma. This is clear from sruthies like " Bhishasmadhvathava pavathe,

bhishodhethi suryaha " (B 48) & Brahma suthras like " Bhoge nathvitha

rekshapayithvatha sampathsyathe " upamardhancha " Sankaracharya has also

agreed that sasthras say that even jnanees are not free from prarabdha

karma, his own words, " Uthpanne pyathma vijnane prorabdham naivamanchathi "

yithiyachchrooyathessasthre; he has further said " thani raksruthe's dhuna "

We are rejecting what is said in sasthra. There is no authority for this

rejection. So, the first explaination for Arjuna to get Moha is due to his

prarabdha karma. But should be appreciated that when high devathas

experience prarabdha karma, the result may be a great boon to the whole

world. Since Arjuna got moha due to prarabdha karma, Krishna made

thathvapodesa for him which has incidentally proved a great boon to the

whole world. We may consider another example a person who is working on a

road for dailly wages, due to this prarabdha karma is useful for his family

only. The man who is working as prime minister due to his prarabdha karma

is useful to the whole country.

 

Second Alternative: Krishna is supreme God. He might have felt that he

wanted to help the world by teaching sankhya. Since He is Hrushikesa, i.e.

the controller of all indriyas of all chethanas, making prarabdha karma of

Arjuna as a nimitha karana, " he might have put Moha in the mind of Arjuna,

so that when Krishna asked Arjuna to see his enemies. Arjuna who said that

he wanted to see thsoe who had come to help wicked Dhritharashtra's puthra,

& with whom he had to fight. But actually saw only his blood relatives, of

whom some command respect some command love, others kindness. He did not

see any enemy fit to be killed. Arjuna was a jnani. His last words confirm

this " Nash-to moha smruthiriabdha thvath prasadha-thnmayachutha " He says

Smuthilabdha " that is I remember what I had forgotten. So, he was a jnani,

only temperorily for sometime. He forgot his jnana & had moha & vishadha.

 

1. BG 2-8: Hey Keshava, I do not know how I can become free from this

sorrow(Vishadha) that has made me so weak.

 

 

TO BE

CONTINUED.................................................................

 

Lectures on Bhaghavath Geetha (Dhwaitha Siddhantha Vaijayanthi) by H. H.

Sri Sathya Dhyana Thirtha Sri Padhangalavaru, Uttaradhi Mutta

Translated into English by Sri Krishnamurthy

 

Published by Sri M. R. Krishnamurthy & Sri M. N. Gururaja Rao of Mumbai

 

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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