[Advaita-l] Sankara on sannyAsa for Steadiness in GYAna (was Re: Jivanmukti - Jnana plus Sannyasa pt 5)
bhaskar.yr at in.abb.com
Tue Oct 20 06:25:58 CDT 2009
I really do not want to waste my time and energy arguing against one who
does not want to change his conclusions in spite of Sankara's own words
against those conclusions, and has no idea that a "pUrvapaksha" is stated
beforehand in order to be refuted in the siddhAnta.
praNAms Sri Karthik prabhuji
Kindly pardon me prabhuji if I have made you to waste your precious time &
energy with me!! As far as my knowledge goes, I've not invited you to
argue with my dreary wit :-)) ..Moreover, I am not here to adjudge others'
capability in understanding the shankara siddhAnta. I've more than one
valid reference from shankara bhAshya itself to substantiate my claim that
" saNyAsa (as an Ashrama) is NOT A MUST to jnAni" and he can be either
gruhastha or a formal saNyAsi or an atyAshrami.
The below is what I think that favours the existence of jnAni-s in other
Ashrama-s as well...This is not for your consideration prabhuji, I am just
expressing my thoughts loudly just for the consideration of other
prabhuji-s who donot have any prejudices on this issue.
(a) etena gruhasthasya ekatva vijnAne sati pArivrAjyaM 'arthasiddhaM'
(chAndOgya bhAshya 2-23-1 concluding remarks) :- Here shankara without any
ambiguity declares that in gruhasthAshrama also there is possibility of
dawn of 'ekatva jnAna' and for those who have this jnAna in
'gruhasthAshrama' for them pArivrAjyaM is 'artha siddhAM'...There is clear
indication here that a jnAni does not have to necessarily retired to
forest immediately after jnAna to take saNyAsa.And though he (the jnAni)
is there in gruhasthAshrama the pArivrAjyaM is 'artha siddhAm' for him.
(b) saH kutaschit nimittAt karmatyAga 'asaMbhave' sati karmaNi phale cha
saMgarahitaya svaprayOjana abhAvAt 'lOka saMgrahArthaM' pUrvavat karmaNi
pravruttOpi naIva kiNchit karOti ( shankara in geeta bhAshya 4-19) : Here
shankara explains clearly how a jnAni can engage himself in karma even
after the dawn of jnAna. And also here shankara tells us how this karma
of jnAni is in real sense 'akarma eva'...So, shankara does not push aside
the possibility of 'karma parityAga asaMbhava' & continuation of 'pUrva
karma' in some cases.
(c) yathA bhagavataH vAsudevasya 'kshAtradharma chestitaM' na jnAnena
samucchiyate purushArtha siddhaye, tadvat phalAbhisaMdhi ahaMkAra
abhAvasya tulyatvAt vidushaH..: Shankra here takes the example of
bhagavaan krishna himself and explains us how krishna has observed the
'kshAtradharma' with ahaMkAra abhAva. This again shows that a jnAni may
continue to do the action without ahaMkAra bhAva.
(d) Again in geeta 4th chapter 20th verse commentary, shankara talks about
the reasons for jnAni's post jnAna period karma. Here he says : karma
done by jnAni are NOT karma but akarma (inaction) ONLY, coz. he is the
realizer of the actionless Self & this jnAni has no end to serve. And
shankara makes an important observation here and says :
// Even though a jnAni remains in karma like before due to getting out of
actions being impossible, either with an intention of preventing people
straying their way or with an intention of avoiding the criticism of the
wise people; but in reality he does not do anything (na karOti), even a
bit ( kincit) anything, because he is engrossed himself with the
realization of the actionless Self //
(e) pravruttena chet lOkasaMgrahArthaM nivruttena chet jeevanamAtrArthaM
taM jnAnAgnidagdhakarmANaM (geetha bhAshya 5-19)...It is quite evident
from this bhAshya vAkya that there might be pravrutti jnAni-s like janaka,
krishna bhagavan, vidhura, dharmavyAdha & nivrutti jnAni-s like a formal
(f) In apashudrAdhikaraNa (sUtra 1-3-38), shankara clearly says shudra-s
like vidhura & dharmavyAdha attained brahma jnAna through their
pUrvasaMskAra...from this it is clear that in the current janma it is not
mandatory to assume formal saNyAsa to attain jnAna and more importantly
SanyAsAshrama is NOT a must to 'become' brahma saMsthA.
(g) Sri shankara in vidhurAdhikaraNa sUtra bhAshya (BS : 3-4-36, 37,38 &
39) declares that atyAshrami-s like raikva, gArgi etc. are entitled &
achieved the jnAna, it is simply because such cases have been cited from
the scriptures, says shankara. Shankara argues here that scriptural
passages declare that persons of atyAshrami-s such as raikva and Gargi,
the daughter of Vachaknavi had the knowledge of Brahman (Chh. Up. 4.1 and
Bri. Up. 3.6.8). And shankara continues to argue here that vidura, a man
who had no wife, did not adopt the Vanaprastha Ashrama, and who had no
Ashrama, was expert in Brahma Vidya. He had knowledge of Brahman.
Like above, at various places in prasthAna trayi bhAshya shankara makes it
amply clear that there are jnAni-s in other Ashrama-s, there is
possibility of dawn of jnAna in any Ashrama and the Atma jnAni, due to one
or the other reason may continue to do his previous karma without any
And finally, since I donot have any objection to saNyAsAshrama & its
enormous benifits, I donot think I am turning the bhAshya 180 degree to
suit my understanding...But OTOH, IMO, those who have the prejudiced view
in favour of saNyAsa they should give a second thought before floating
their pet theories.
Hari Hari Hari Bol!!!
More information about the Advaita-l mailing list