prasadgrp at HOTMAIL.COM
Wed Jun 21 13:02:08 CDT 2000
>From: "B.J. Ganesh prasad" <bjganeshprasad at YAHOO.COM>
>In reply, to your question, which is a highly debated one, I can think of
>Hinduism, bases itself on the Shrutis amd Smrithis. Particularly, Manu
>Manu, makes it an obligatory duty to perform shraddha on the children of
>deceased. Manu says that by doing so one increases his merit etc.....
>Alternatively, we have the Grihya sutras and the shrouta sutras of the
>vedas, which mention about shraddhas. These injunctions, even further
>advocate the performance of a parvani shraddha, for agnihotris. Well, to
>it in simple words, an Ishti. The vedas proclaim, that the shraddhas have
>be performed and have made it into a naimittika karma.
>Now for the question, whether one should give all these karmas and
>concentrate on vedanta, which gives liberation from all karmas and mundane
>Bhagavatpada Sri shankaracharya says in his Bhashyas,
>Chittasya shuddaye karma, performance of karma, purifies the mind.
>since, the vedas proclaim,
>jnanadeva tu kaivalyam prapyate yena muchyate, i.e; moksha is through jnana
>alone.... and how do u get jnana ? This is answered by the vedas again,
>tametam vedanuvachanena Brahmana vividishanthi
>yagnena daanena tapasa anaashakena....
>here, tametam, according to Sayana bhashya means, moksha. Moksha, is
>obtained as a result of jnana, derived from chitta shudhhi, which is
>obtained by performing karma like yajna, daana, tapas etc....
>However, it may be wrong to deduce the mimamsa way, that doing karma leads
>to moksha, here karma, is an injunction for chitta shuddi, a primary
>requisite for moksha. Acharyal, in his bhashya further says, so long as one
>does not have an intense desire for liberation, one should perform karma.
>This is echoed in the upanishads andthe bhagavad geetha.
>Further, at this point we get a doubt, we all have a desire to get moksha,
>so can we leave karma ?
>This is answered by acharyal as that point when men are no longer
>to dwell amongst their loved ones, earn money or desire wealth, but crave
>only for liberation. A state of sanyasa indeed. This state alone, and not
>Table philosophy regarding the atma, entitles one to leave karma.
>one is obligated to do them religiously.
In B.G 27.1., Arjuna asks:
yE sAstRavidhi-muthsRujya yajanthE sraddhyAnvithA
thEshAm nishtA thu kA Krishna satvamAhO rajasthama
Those who setting aside the ordinances of the scriptures perform sacrifices
with faith - what is their status, O Krishna? Is it Sattva, or Rajas, or
In rest of the chapter, Sri Krishna explains to Arjuna the nature of the
In general, what is good, harmless, done w/o expecting fruit of action etc
but specifically, karma setting aside ordinances of scriptures (even though
with faith ?)
is not Sattvik and won't lead to chitta shuddhi. (This is what I understood
from the rest
of the chapter, so please correct me if I am wrong)
There are aspirants who are from non-hindu lineage who want to follow
Are they obligated to do the pre-set list of karmas as prescribed in Manu
a pre-requisite for chitta shuddi or else the doors to liberation is shut
What happens if an aspirant chooses not do a karma as prescribed in Manu
Is it possible to do actions (good, harmless, done w/o expecting fruit of
wd lead to chitta shuddhi even though they are not ordained by the
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