SSS on "Effort after GYAna" (was Re: [Advaita-l] Re: Pa~nchapAdikAchArya)

S Jayanarayanan sjayana at
Mon Oct 9 19:52:23 CDT 2006

--- bhaskar.yr at wrote:

> Sankara goes on to say that this can therefore be seen as a niyama
> vidhi, in the technical mImAMsA sense of injunction, but his
> intention here is very clear as to what he thinks is required after
> the rise of right knowledge.
> praNAms Sri Karthik prabhuji
> Hare Krishna
> I think we have discussed this issue in detail during 2003...

Actually, I was questioning SSS's claim that effort need not be made
after GYAna. You had written: "According to SSS answer for the (d) is
NO...*effort* implies *katrutva* whereas brahma jnAna sublates this
very notion of *katrutva* *pramAtrutva* etc.  prasaNkhyAna vAda
simply does not fit into the context of shruti pratipAdita *brahma

My question is: how does SSS interpret Sankara's commentary on the
Brihadaranyaka Upanishad 1.4.7, where Sankara quite clearly speaks of
effort to be made after GYAna. Sankara says here that even after
obtaining GYAna, there may be a trace of karma, and therefore further
Sadhana is required for eradicating this karma (Note: the reference
to niyama vidhi was discussed in the past in this list, but not the
reference to GYAna and karma in this context):

yady apy evaM SarIrAbdhakasya karmaNo niyata-phalatvAt
samyag-jnAna-prAptAv apy avaSyaM-bhAvinI-pravRttir
vA.n-manaH-kAyAnAm. labdha-vRtter karmaNo balIyastvAt, mukteShvAdi
pravRttivat. tena pakShe prAptaM jnAna-pravRtti-daurbalyaM. tasmAd
tyAga-vairAgyAdi-sAdhana-balAvalambena Atma-vijnAna-smRti-saMtatir
niyantavyA bhavati ...

The gist of the above quotation is, "even after the rise of right
knowledge (samyag-jnAna), due to the strong effect of prior karmA
(balIyastva), whose momentum is like that of a released arrow (mukta
iShu), and the relatively weakness of the newly acquired tendency
towards jnAna, it is necessary (niyantavyA) to maintain a steady
recollection of Self-knowledge (Atma-vijnAna-smRti-saMtati), assisted
by sAdhana-s like renunciation (tyAga), dispassion (vairAgya) and the


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