Bhaghavath Gita lectures by Sri Sathyadhyana Theertha, Chapter 7, Part 23

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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:

 

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

 

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authorities & by Sri SathyAthma Thirtha Swamiji of Uttradhi Mutt.

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamasthu