Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 22

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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:

 

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.

 

Now another doubt comes up. Since paramathma is permanent & jeeva also is

permanent, then both could be equals, this doubt could come for Arjuna,

Arjuna assured in dependence when he said he would not fight. To remove the

doubt of Arjuna about his equality with paramathma & his assumed

independence in action, Krishna shows the difference between jeeva & brahma

in the following sloka:

BG 2-17: Paramathma who is anantha in space, time & kalyana Guna is avinasi

that is he is free from all the four types of destructions namely

svarupanasa, loss of body suffering from sorrow & apoornathv (being

deficient).

Even though jeevas by nature permanent, but are liable to lose their

physical body.

2. BG 2-18: Though soul of jeeva is permanent, physical body is liable

for loss. Arjuna you should fightin the war as the pooja of paramathma who

is anantha in space time & in Kalyana guna & free from all kinds of

destructions.

Now it is clear that though svaroopathaha both paramathma & jeeva are

permanent, since paramathma is purna, he is independent but jeeva is small

dependent & liable for loss of physical body. But paramathma is free from

all destructions. He is present everywhere, in everything & always. Since

jeeva is a prathibimba, he is dependent on paramathma.

Krishna instructs Arjuna in single shloka that jeeva is svaroopathaha nithya

& it is dependent on Krishna. He says it is actually Krishna that is

killing Kauravas, Arjuna & others are only nimiththa.

BG 2-19: One who thinks that he has independently killed a man & the other

who thinks that he has been svarapathaha murdered by his enemies, both are

devoid of sathvika jnana. For jeeva is not independent in killing another.

The other cannot be destroyed compeltely (with soul). The same opinion is

expressed by another sloka.

BG 2-21: Jnanee in respect of killing the enemy does not think that either

he is independent or that the soul of the enemy is liable for destruction.

But he thinks that paramathma is the independent killer & he is only a

dependent (nimiththa) killer & the only the body of the enemy is destroyed &

the soul of the enemy is not liable for destruction.

Since paramathma is free from all the four types of destruction, Krishna

opins that paramathma is independent. Krishna has described paramathma in

three to four slokas & since paramthma has unthinkable power, he is

independent & free from all changes.

BG 23-25: Parabrahma (there is no difference between soul & body of

parabrahma), cannot be cut by sword, fire does not burn, water does not wet,

him & air does not dry him. Paramathma is every where at all tiems & he is

free from all changes. Paramathma is a avyaktha. That he is not visible

for everybody, always even though he is present everywhere always. He has

the special power in him & reveals himself only to those to whom he wishes

to reveal at the time of his choice. Though the soul of the chethana is

permanent as paramathma, they are not equal, as paramathma has many

qualities and powers which chethana does not have.

BG 2-20: This shloka shows the difference between the nature of jeeva &

nature of paramathma. This can be interpreted in favor of jeeva as well as

in favor of paramathma. Meaning in favor of jeeva: Soul of the jeeva has

neither birth nor death. This is because the soul is the image of

paramathma. Since paramathma is present everywhere & always the image also

remains always. Further paramathma protects the image. Meaning in favor of

paramathma: Paramathma has no birth or death. People say Rama was born,

Krishna was born & died, when Arjuna saw Visvaroopa, he saw thousands of

different appearances of paramathma. The appearances like Rama & Krishna

are also in visvaroopa. Whenever paramathma feels he should show a

particular appearance, he shows the same which was already there, but not

seen by people. Since paramathma has the special power of not being seen by

any except the one to whom paramathma wants to reveal himself at his choice

of time. When a chethana takes a birth, it only means he is going to have a

new parents. Paramathma does not get any new body. He is changeless. His

body always remains the same. he only shows the particular appearance which

he wishes to show. Body of a chethana is made of prakruthi, [aramathma does

not have nay body made of prakruthi.

Krishna describes in two slokas the independence & unthinkable power of

paramathma & dependence & permanence of soul of Chethana.

BG 2-29: A jnanee of sathvikanature (svabhava) sees paramathma an

independent & wonderful thing, another jnanee of satvika nature tells his

sishya that paramathma is independent wonderful thing, another jnanee of

sathvika nature hears that paramathma is independent & wonderful thng &

there is nothing else like him. But none of them knows completely

paramathma. Their knowledge is only partial no one can know paramathma

completely in all respects except paramathma himself.

 

Then next question comes. There are other permanent things besides

paramathma, like jeevasvabhava (soul), kala, space, etc.... Since paramathma

has unthinkable power can he destroy them?

 

The answer is that it is the wish of paramathma that they should be

permanent. They are permanent not because of their own intrinsic ability,

but because paramathma wishes them to be so. Paramathma is the over lord of

everything without exception.

BG 2-30: Hay Partha, in all bodies of jeeva (stoola, sookshma, linga,

chidhroopa) paramathma is the protector. Therefore, jeeva is not liable to

be killed. Paramathma protects the quality of perfmanence of permanent

things. Paramathma is present for ever in chidhroopa svaroopadheha. So,

athma of chethana is ever protected. In other bodies, paramathma remains

for fixed periods when life period of the chethana ends, paramathma leaves,

physical, sookshma, & linga bodies & they perish. Paramathma remains in

linga body till chethana attains mukthi & chethana will be getting new

bodies one after another. Chethana's physical body is made up of twentty

four elements of prakruthi. His linga deha is made up of six jnanedhriyas

(including manas) five karmendriyas & five pranas.

Arjuna do not feel sorry for Bhishma etc.... as they are not going to be

destroyed completely as paramathma always protects their soul.

From all these lectures, it is clear that grief for the death of the

chethana thinking that he is completely destroyed is due to ignorance.

Jeeva has no destruction for his svaroopa as athma or soul. But another

doubts comes up. For the fighter like Bhishma, there will be the loss of

their very dear bodies. Arjuna said that would not fight since bodies of

Bhishma etc.... will be destroyed by his arrows & that causes grief for

thier relatives Krishna answer this point.

 

BG 2-13: Hey Arjuna, in the course of life of a chethana in particular body

there are changes in the body from childhood to youth, from youth to oldage.

In the same way when he dies, he will get another body (toll mukthi). The

jnanee that knows that when a relative dies,he will get a new body in place

of his old body does not grieve for the loss of the body of the relatives.

BG 2-22: Just as people throw away old clothes & wear new, chethana

continues to change his body periodically.

BG 2---26-28: Hey Partha, As a rule, every chethana has birth, i.e.

acquiring a new body & death losing the old body. When you know this there

is no need to feel sad for the death of people like Bhishma for one who is

born is sure to die, & one who dies is sure to be born (till mukthi). This

cannot be avoided, chethanas are dependents. The destruction of body cannot

be avoided. When you know these realities of chethanas, why you should

feel sad for things beyond your control? Since Bhishma & other good people

will get better bodies in their next birth as they are going to die in a

dharma yudhdha, there is no need to feel sorry for their death. But

Duryodhana & other bad people cannot get, better bodies. But they get what

they deserve according to their karmas.

BG 2-16: Bad Karmas does not be get happienss & good karma does not be get

grief. This has been decided by jnanies.

A different meaning has been given for the same sloka previousely. This

meaning is based on Krishna's statement " Prasasthe karmani thathasa

chehabdhah parthayujyathe. " Sri Madhwacharya has said that in Mahabharatha

every word has ten meanings. In his bhasya of Geetha, he hass shown two

separate meanings for only for certain slokas.

 

Arjuna still has a doubt. Though there may not be any reasonable cause for

feeling sad for the death of Bhishma, Duryodhana etc... since we were

feeling happy in their company in Hastinapura, after their death, we miss

their company & we will feel unhappy without them. Krishna answers that

point.

 

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