Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 21

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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):

 

PROPRIETY OF SANKHYA ACCORDING TO DVAITHA. CAUSE FOR SORROW OF ARJUNA.

 

Question: Swamy, it is clear that introduction of sankhya as per adhvaitha

is not proper in Geetha, & introduction of Sankhya as per dvaitha is proper.

If you kindly mention the causes for the sorrow of Arjuna & explain how

Krishna's instructions in sankhya have been proper replies to the questions

of Arjuna we will understand the subject better. Therefore kindly mention

the mental causes for the sorrow of Arjuna.

 

Sri Galavaru: We shall show you by considering the sentences of Arjuna.

These are the slokas that describe the vishadha of Arjuna.

 

1. BG 1-28-30: Hey Krishna, on seeing my relatives who are ready to fight,

my hands & legs are shaking my face is losing its normal expression, my

whole body is shaking. My bow is slipping from my hand. I am feeling

burning sensation on my skin. I am not even able to sit quietly. My mind

is confused.

2. BG 1-46-47: When I am without any weapon & do not hit them in return

when they hit me. the armed sons of Drutharashtra, evenif they kill me in

the war, I consider it as good to me. Sanjaya says: Arjuna speaking this

way, giving up his bow & arrows with sorrowful mind in the battlefield, in

the middle of the chariot sat down. Again Arjuna replied Krishna as

reasonable objections & has been overcome with sorrow. Sanjaya says: BG

2-1: Krishna said on seeing Arjuna who was in sorrow due to his love of

relatives & with tearful eyes.

Krishna says: BG 2-2 3: Hey Arjuna, at such a critical situation how did

you get this sorrow & why? This is not acceptable by aryas. This is an

obstruction for attainment of heaven & it brings you disgrace. Hey Partha,

give up your weak mindedness & prepare to fight in the war.

Arjuna says: Even if I get all kingdom free from all the enemies, or even

if I get the kingdom of devathas, I do not know any means by which I can

disengage myself from this sorrow which has paralysed all my senses, Sanjaya

says: Arjuna, who had overcome sleep & an outstanding hero having spoken as

above to Krishna, & told him that he would not fight & assumed silence

(mouna) it is wonderful. This he has said due to over self confidence.

Arjna himself has given the mental causes for his unbearable sorrow. But

here also here is no reason for hte sorrow of Arjuna according to advaitha.

Arjuna is a Chetana. According to Advaitha before he was Brahma, whenhe is

in sorrow, he remains a brahma, in future also, he will be brahma. For such

one who is always brahma, why should he cry? It cannot be said that with

the contact of avidhya, brahma becomes covered with avidhya & got jeeva

bhava & became subject to sorrow & other thamasic dharma. Like sun, Brahma

is jnana by nature, & in the vyakhyana of Sruthi " Asangohyam purushaha "

according to advaithies, he is a chinmathra nirguna brahma who is free from

all contacts like avidhya. Therefore, it is imprabable for brahma to

acquire jeeva bhava & become sorrowful. Darkness cannot cover up sun, but a

dark cloud in rainy season does reduce the brightness of sun, but it cannot

be said that such a thing happened to Brahma by avidhya. For brahma in

nirguna, he does not have even the quality of being covered by avidhya as he

is a chinmatha, free from all contacts.

Only if a thing like avidhya exists, then only the question of it covering

up brahma arises. According to Advaitha avidhya is not real i.e. it is

mithya i.e. it was not there, it is not a present, & it will not be in

future. To say that a thing that does not exist in all the time, causes

jeeva bhava to Brahma & makes him sorrowful is very unfair. We have to say

in Advaitha, jeevabhava, is illusion. Sorrow consolation are all false.

Advaithies also have said so. The following is the meaning of sloka in the

work of advaities, called yoga wasishta " Whatever is the object of our

knowledge through our senses does not really exist like Gandarvanagara (a

city in the sky) or like mirage. " But from where comes this avidhya? This

primeval cause of ignorance, sin & misery? No satisfactory answer has been

given to the question or rather the question itself should be regarded as

inadmissible. " said Dr. VS Ghate... Dr. S. Radhakrishna said " But how

avidhya & Brahman can co exist is just the problem for which we do not have

any solution. "

F. Max Muller said " The primeval avidhya is left unexplained. It

is not to be accounted for as little as brahman can be accounted for. "

Even now according to Advaitha conclusion is that Arjuna did not

become sorrowful, Krishna did not teach Geetha. Sankarachara did not

compose, Geetha Bhasya. Even a school boy can see the absurdity in this

unreasonable conclusion.

" His (The advaithin's) Maya is inexplicable. It is the argument of

one in darkness himself. Thsi new vedantic theory, has done & is doing more

harm to the world than any other religious theory. It is a worse delusion

that the delusion of Maya .

 

According to dhvaitha, we can say Arjuna being a jeeva had limited knowledge

which was covered by prarabdha karma either as a cloud or as Ash covering

burning cinder, he became subject to manmatha of his blood relatives &

wrongly concluded that the war was adharma but which was dharmayuddha &

liked by Vishnu. This statement does not contradict anything according to

shastras.

 

Question: Swamy, how many reasons have been given by Arjuna for not

fighting in the war after he became sorrowful?

 

Srigalavaru: Arjuna has described that he may incur sin due to killing of

his own people due to the loss of relatives in this world he is likely to

suffer loss of happiness acquiring sorrow, & he doubts that he may get

victory or failure. Thus he has given three reasons:

 

1. BG 1-31: Swamy, I am seeing bad omens. By killing my own people in the

war, I do not gain anything. Gain in this world is happiness from kingdom.

Gain in the other world is attaining swarga. Arjuna argues that both do not

happen to him. Further he fears that he would be incuring sin in three

ways.

2. BG 1-26-39: Hey Janardhana; what is the happiness we gain from killing

sons of dhrutharashtra? By our killing them, we get only sin. They are

bad. But they are not fit to be killed by us. Hey Madhava, how can we be

happy after killing our own people? Because the kauravas are greedy for the

kingdom, they are unable to understand the sin they incur in destroying our

kula & being unjust to friends. But we who know the sin that acrues to one

who destroys his clan & deceives his friends should avoid such calamity. Of

the three, Arjuna feels the results of Kulakshaya (destruction of clan) is

most disastrous.

3. BG 1-43-45: When clans are destroyed, the dharma followed by the

members of the clan is also destroyed when dharma is lost, all the members

of the clan will follow adharma. Hey Krishna, when adharma spreads, women

lose their morality which result to varnasankarya. As Sankara puthra has no

right to offer pin do dhaka, his pethrus fall in to hell. From

Varnasankarya both caste & clan dharmas are lost & the members of these

castes will go to hell. It is so unfortunate, that we had decided to do

this highly sinful act of destroying the kula just on account of greed for

kingdom. Arjuna shows that in both the ways (in this world & in the next)

loss of happiness. All people wish to earn money etc... & be happy with

their beloved relatives, when such beloved relatives die in war, how can any

one be happy? asks Arjuna.

4. BG 1-32-35: Hey Govinda, when all my beloved people are ready to die in

the war, what is the use of the kingdom without beloved people? What is the

use of wealth or even our life? Madhusudhana, I do not mind even if they

kill me, I donot like to kill them, when I do not like to kill them even if

I were to get the over lordship of all the three lokas, where is the

question of my killing them for hte sake of paltry kingdom of earth?

5. BG 2-6: We shall not be able to live without our beloved relatives, the

sons of Dhrutharashtra & their followers; but htey are ready to fight till

death.

6. BG 2-4-5: Madhusudha, how I am to face such respectable people liek

Bhishma & Drona in war & hit them with my arrows? I consider it is proper

form me, in dharma, to spend my life in beggery than kill my great guru

Drona, from whom I have learnt everything & who is such a good person.

Further when our gurus like Bhishma & Drona are interested in living in this

world with their wealth, how can I kill them & enjoy their wealth, which

will be contaminated with their blood? Arjuna says: " we do not know

whether we will win in the war or opponents will win the war. "

These are the reasons given by Arjuna for his refusing to fight in the

dharma yudha for killing the enemies of paramathma, due to illusion that

Arjuna got that it is sinful to kill his own people, eventhough they are

enemies of God.

 

TEACHING OF SANKHYA IN GEETHA:

 

Question: WSwamy, what is the sankhya thathva that Krishna taught Arjuna?

How his teaching was able to remove the unreasonable love of his relatives

from Arjuna? Kindly explain.

 

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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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamasthu