Guest guest Posted February 12, 2003 Report Share Posted February 12, 2003 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: 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. 1. BG 2-14: Hey Kauntheya; do you think you get happiness & unhappiness just because your indriyas of touch hearing, seeing, tasting, smelling come in contact with the concerned thing & establis relationship? (mere sound etc...cannot cause happiness or unhappiness with concerned sense organ. But only if you have self interest (abhimana), then only you get happiness from what your indriyas contacts). Things will be contacting the sense organs continually. They come & go they are temporary. You should reject interest (abhimana) in such temporary things, avoiding the depression of mind due to the sorrow on account of absence of the company of dead relatives. You should fight in the war. Abhimana is of three kinds. 1. The relationship between jeeva & his indriyas & anthahakarna. Because of this only the jeeva is getting the knowledge of vishayas. In sleep, since this relationship isnot there, be cause the indriyas are not active, one does not get the knowledge of the outside world. The position is the same in samadhi sthithi. Brahma jnana: Thinking oneself as in dependent, house, wife, relatives are mine. I get happiness independently through them. This is due to illusion, on account of this one gets likes & dislikes. This wrong idea will go when one realizes only God is independent, all others are dependent on him & by cultivation of vairagya. Interest in things that are obstructions for attainment of Mukthi & disinterestedness in things that are conclusive for attainment of Mukthi, thinking that they are difficult & cause unhappiness. Arjuna can have yet another doubt. my enemies are to die by themselves according to the wish of paramathma. Why I shoudl make an effort to kill them & make another effort to avoiding the slush; there is no need to wash the feet. Similarly, if I do not fight, I need not do any special effort for anything. Krishna answers this point. BG 2-15: One who rejects abhimana (self interest) & remains not being affected from happiness or unhappiness that accrues through our sense organs when they come in contact with thier concerned subject (ie.e just as unhappiness is to be avoided the sensual happiness also should be avoided as both of them are obstructions for attainment of Mukthi) will be fit to attain mukthi. From the consideration of above sentence, it is clear that practising swadharma & not being affected by happiness or unhappiness resulting from such practice by abhimana thyaga is a yoga for attainment of mukthi. Therefore in a dharma yudhdha, if necessary even relatives should be killed & by abhimanathyaga avoiding all changes in chiththa is a good yoga for attainment of mukthi. Since the present war is a dharma yudhdha as it involves killing of enemies of paramathma, and if Arjuna avoids his duty of fighting against enemies of paramathma, Krishna says that he will have to face grave consequences. 2. BG 2-30-37: Arjuna, you should understand that jeeva svaroopa of a chethana is not destroyed by any body by any menas & that this is a dharma yudha in which you to take part as your svadharma. There is no need for you to fear & tremble. For a kshathriya, there is no dharma other than dharma yudhdha to earn happiness in the other loka & to please paramathma who is the giver of Mukthi. Only lucky kshatriyas get such opportunity. But if you do not fight in this war, you will lose your svadharma, acquire sin, & disgrace. All people will be talking about your disgrace. In the world, for a respectable person, disgrace is worse than death. The heros that were respecting you all the while will say that you ran away from the war like a coward, out of fear. Your enemies will abuse you with foul words. Is their any sorrow worse than this? If you die in the war, you shall attain heaven. If you win, you shall have a kingdom to enjoy. Therefore, decide firmly to fight in the war. In this way, Krishna has removed all the douts & reasons given by Arjuna for his decision not to fight in the war. By his instructions of thathva to Arjuna & closes the sankhyopadhesa. 1. BG 2-38: Arjuna, you should know that soul of chethana is indestructible, the loss of his bod is unavoidable, the sorrow that results from the separation of body & soul of relatives should be avoided by rejection of abhimana. Self interest considering the happiness that accrues in the company of good people, is also to be avoided as all sensual pleasure come in the way of attaining mukthi. Since war is swadharma, you should consider both victory & failure as same. Thathaha understanding thathva as explained just before, or thinking that you are under the orders of the paramathma who is known as thaththat you are not independent, you are only dependent on paramathma who is every where & in all times & guna purna, become ready to fight. With these ideas, if you fight in the war, you will not acquire any sin. This is Krishna's opinion. This thathva which Krishna has instructed Arjuna in brief, has been explained in the remaining sixteen & half chapters of Geetha. If Krishna were an adhvaithi, he would not have closed this sakhyopadhesa as " thathoyudhdhaya yujyasva " he would have said " Thathoyudhdha nivarthasva " / The word " thathaha which means because of what is said before " Therefore) cuts the throat of advaithi. Sankaracharya has said that Krishna taught paramarthika dharma in 27 shlokas & then he tought vyavaharika dharma. This si simply absurd. For at the end of the sloka, " Tthathoyudhadhaya yujvasva " said by Krishna looks as if Krishna has hit on the face of adhvaithi. It is clear that between practice of Dharma & understanding of Sankhya thathva, there is a relationship of cause & effect. As sankaracharya has said that if real thathva was Brahmaikya jnana with sarvakarma sanyasa then meaning of this BG 2-38 shloka would be understanding that Brahmaikya jnana with sarva karma sanyasa, as paramathathva. Happiness & misery, gain & loss, & victory & failure are equal i.e. all are Mithya :Thathaha " then or because of these reasons become ready or a terrible war you donot acquire any sin from this war. It is clear this meaning is absurd & wicked. One who says " become ready for a war " after preaching Sankhya & jaganmi thyatha, is either a cheat or a fool. One who hears that is either under an illusion or a brainless animal. The conversation between Krishna & Arjuna, would be like, performance of music by an ass & dance by an ostrich, a conversation between two foolish friends. Therefore to say Krishna in sankhya, taught Arjuna, advaita is great crime against both nara & narayana. SANKHYA THATHVOPADHESA (continued) JNANA & VIJNANA: Srigalavaru: Krishna has instructed paramathathva in brief in chapter 2 & he has described the same in detail in jnana shakta (7 to 12 chapters). Again he has instructed in 13th chapter with reasons. Question: Swamy, is it proper on the part of Krishna to instruct in a short form the thathva instead of instructing in all details in the first instance alone so that no doubt comes up after words? Srigalavaru: 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 Printed at: Parishree Printers 100/3 Nagappa Street Palace Guttahalli Bangalore 5600 04 Telephone # (80)36828 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 Quote Link to comment Share on other sites More sharing options...
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