[Advaita-l] Pitrupaksha questions
Jaldhar H. Vyas
jaldhar at braincells.com
Fri Sep 30 21:34:17 CDT 2011
On Wed, 28 Sep 2011, Srikanta Narayanaswami wrote:
> As usual you are going away from the point.
You asked me what I thought was physical renunciation of nama-rupa. I
gave the answer to that question.
> What I am saying is not about AShankara discussing karma,but pointing out
> Jnana.Infact,a Jnanai that he is nothing is going to be gained and
> everything is to gained for the hearer(sadhaka)the teaching of shankara
> Everyone knows about performance of karmas as they have been dealt
> in the Purva mimamsa,on Karma rituals.
First of all, you are distorting the word karma by reducing it to rituals
only. The Vedas do mainly talk about rituals because they are karma par
excellence and also in pre-modern times there was no distinction
between sacred and secular. But everything that is said about e.g.
agnihotra or shraddha applies mutatis mutandis to every other volitional
action you can think of.
Second no everyone doesn't know about performance of karma. Members of
this list come from various backgrounds. Some have not gone through the
traditional progression of study, As Vedantins we strive for the welfare
of all beings so we should try and help them out by filling in any gaps in
their knowledge of correct action. Others come to Vedantic ideas for the
wrong reasons or with wrong notions. To encourage such people (like
Arjuna) in self-delusion is not friendly or helpful.
> Now,what Shankara brings to focus is
> Jnanakhandha inthe BG by citing the Bhagawan's words,"Karmani akarma yah
> pasyeth---"by these words it is clear that this is meant not for a person
> who is revelling in karma.
Performing obligatory nitya and naimittika karma is not "revelling" in it
if performed as karmayoga.
> If it is impled he becomes a 'Purvapakshin"and
> not a 'Siddhantin".If karmas are to be beneficial about gaining
> "svarga"and other enjoyments he can by all means know from Purva
Nitya and naimittika karma is not done for the purpose of reward such as
svarga. So once again you have raised a straw man.
> How doyou know what Yajnavalkya did after words.
Oh for Gods sake! Try reading the passage I quoted to you and the bhashya
Let me help you. Here is Shankaracharyas exact words of explanation of
the passage ahamasmAtsthAnAdasmi
ahamasmAdgArhasthyAtsthAnAdAshramAdUrdhvaM gantumichchhannasmi bhavAmi |
Get it? He is leaving grhasthashrama for the next (higher) one.
> A rishi is a rishi,but a sanyasi is different.
A rshi can belong to any ashrama or none. This one became a sannyasi.
> he has to do effort to take sanyasa
Only the kind that Swami Vidyaranya calls vividisha in jivanmuktiviveka
has to do effort. The other called vidvan renounces as a natural
consequence of his jnana. Maharshi Yajnavalkya was one of the latter.
> .A rishi need not take sanyasa.
Yet this one did.
> He remains as a rishi.This is for him the end of karmakahanda.
Only if he is a sannyasi. Like this one.
> he lives a Jnani thereafter.
In sannyasa. Like this one.
Jaldhar H. Vyas <jaldhar at braincells.com>
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