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):

 

TEACHING OF SANKHYA IN GEETHA:

 

Question: Swamy, 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.

 

Srigalavaru: Just as brightness of sun removes darkness, teachings of

Krishna of Sankhya tathva removed the over self confidence of Arjuna due to

which he developed mamatha for his wicked relatives. Even now, Krishna's

teaching of Sankhya is removing the illusion from all those who are

lethargic abaout Dharma karya due to the influence of friendship of wicked

people, creates prior understanding of issues & makes them enthusiastic in

following their swadharma. Arjuna's love for his wicked people, creates

proper understanding of issues, & makes them enthusiastic in following

their swadharma. Arjuna's love for his wicked relatives was an obstruction

for his participating in the dharma yudha & made him sorrowful. The

thatvopadesha removed his moha & when he regained his normal jnana became

enthusiastic in following his swadharma. Bhsima etc... are going to die at

my hand, from which I shall get sin & I shall have unhappiness both in this

world as well as in the next. This is the essence of Arjuna's argument

" people like Bhishma are not liable to be killed svarupathaha (i.e. their

souls are immortal) even in separating their body from soul you are not

independent. They lose their body by Vishnu who has made you the nimiththa

(namesake) you get sorrow for not being able to see them because you are

having unreasonable attachment. If you give up that attachment, & follow

your swadharma, & fight in the war, & surrender the result to paramathma,

you can achieve the great purushartha of Mukthi. " This is the essence of

Sankhya that Krishna instructed Arjuna. This is the shastra of

vaishnavawas.

Sankhya is the name of the tathva that describes the nature of paramathma,

nature of jeeva, the relationship between them & the greatness of

paramathma. We shall give as examples the concerned slokas in BG chapters

2, 7, 9 ,10, 11, 13 etc... & explain.

BG 2-11: Hey. Arjuna, you are feeling sorry for the death of those who do

not deserve it (thinking how to kill them) you should feel happy about their

death. You are giving your own reasons that are not acceptable to scholors

(jnanees). Jnanees do not feel sorry for those who are living. This is a

statement of proposition. Now Krishna has to give the reasons to show how

the death of Bhishma & Drona etc... does not deserve any sorrow to be felt

by others. Krishna has answered in a short form for the number of possible

alternative questions. Why this sorrow? Is it because 1. Both body & soul

of Bhishma & Drona will be destroyed by the arrows issuing from gandiva? or

2. outside bodies of Bhishma & Drona are going to be destroyed? or 3.

Since the bodies they are having at present will be destroyed, others cannot

have their company? or 4. As there is only body & there is nothing else

besides the body, if body is destroyed, Bhishma & Drona get destroyed

completely in all respects? etc... The short statement of Krishna is an

answer for all these questions, to remove moha from Arjuna & all other

devotees. Therefore first Krishna instructs that there are many things like

jeeva which do not get destroyed. They are permanent. 2. BG 2-12:

Arjuna, I & you & these kings have been from beginning less time. All of us

shall be in future also.

From this shloka, Krishna has said that Krishna & all the chethanas are

permanent in time. From the word " thu " in nathvevaham " Krishna is specially

permanent. As the Sruthies say " he is Nithya among nithyas " and " he is

chethana among chethanas. He is going to say difference between him &

others.

BG 2-16: There is no destruction for a chethana, prakruthi, & chethana

prakruthi, for paramathma has no change. Prakruthi & parabrahma are

anadhinithyas. This has been decided by jnanies.

BG -17: Hey partha? Those that are present every where are also nithya

(permanent). This means varnas i.e. 52 in number, avykthakasa etc... are

permanent. Arjuna, no one can destroy a permanent thing, not even

chathurmukha brahma. (B 159)

 

In Kataka sruthi, it is said that jeeva is the prathibimba of paramathma.

1. BG 2-18: Hey Arjuna, though all chetanas are permanent by nature (i.e.

their souls are permanent, not bodies). These fighters who have prakruthic

bodies are liable to lose their bodies. When jeeva is said to be the

prathibimba of paramathma, human body is not the upadhi for chethana,

chethana himself is upadhi & chethana himself is prathibimba. Since

paramathma, the bimba for chethana is permanent, & is proesent everywhere,

there is no destruction for parathibimba i.e. chethana who is also

permanent. Therefore destruction is only to the physical body of the

chethana.

BG 2- 23, 24: This jeeva cannot be cut by a sword, fire cannot burn it,

water cannot wet it, air cannot dry it, jeeva cannot be destroyed because he

is bound by dos & donts fixed by paramathma (vidhi, nishedha, bandha) &

jeeva is in paramathma & protected by him who is independent in all

respects. Krishna has shown that jeeva (soul) cannot be destroyed by anyone

& as such Arjuna need not feel that jeeva (soul) would be destroyed.

 

 

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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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