[Advaita-l] Fw: Why did Krishna said that he was unable to repeat Gita?
rbalpal at yahoo.co.in
Mon Dec 12 09:36:11 CST 2016
By the time BhagavAn took his Krishna avatar the pUrva mImAmsa had corrupted leaving very little scope for Vedānta to even breathe!
Hence had to denounce it badly. Also 'jnAnam' being a matter of mind and intelligence; external, physical renunciation, sannyasa was less important.
Also BhagavAn had an ulterior motive - to keep Arjun in his present Ashrama to fight the war, destroy 'adharmIs' and reestablish 'DHARMA'.
Hence HE promoted 'inner renunciation'!
Balagopal om Yahoo Mail on Android
On Sun, Dec 11, 2016 at 4:53 PM, H S Chandramouli via Advaita-l<advaita-l at lists.advaita-vedanta.org> wrote: Pranams Sri Siva Senani Ji and Sri Jaldhar Ji,
Sri Siva Senani Ji observed
<< In Gita, sannyasa means doing karma without phalaapekshaa. In fact
Arjuna at one stage asks - "what is better: karma or karma sannyasa?" to
which Bhagavan's reply is to the effect that they are not different. So the
meaning of Arjuna's words करिष्ये वचनं तव may be taken to mean "I shall
fight without expecting victory or defeat". >>
and Sri Jaldhar Ji observed
<< This is a good point and the dual use of sannyasa as karmasannyasa and
karmaphalasannyasa in the Gita (or as some might object, the Shankaran
reading of the Gita) is one of the problems in understanding it. >>, My
understanding difers from both. Later in his post Sri Jaldhar Ji observed <<
"The aim of this famous Gita Shastra is, briefly, the Supreme Bliss, a
complete cessation of samsara and of its cause. This accrues from that
Dharma which consists in a steady devotion to the knowledge of the Self,
preceded by the _renunciation_of_all_works._"
sarvakarmasannyasa is not easy. It was not easy for Arjuna and I daresay
it is not easy for most readers of this list. Certainly not for me!
Therefore Bhagavan out of dayA and Krpa for his creation has also shown the
path of karmayoga. >>.
This sanyasa referred to here by the term sarvakarmasanyasa (
renunciation of all works ) is different from the karmasanyasa mentioned in
the earlier quotes cited above since the objective in the two cases is
different. I will clarify.
The first requirement for takingup Brahmavidya is gaining
sadhanachatushtaya. Sri Krishna states in BG Ch 5 that there are two paths
for reaching this stage namely karmasanyasa and karma yoga. The sanyasa
mentioned here is not for embarking upon Brahmavidya by a sadhaka but only
to acquire sadhanachatushtaya which entitles him (adhikaritva) to take to
Brahmavidya subsequently. In this path the sAdhaka renounces karma and
takes to sanyasa with a view to achieve adhikaritva. The other path to gain
the adhikaritva is through performing karma (essentially svadharma) but
without desiring any phala. This is karmayoga or karmaphalasanyasa. For
various reasons mentioned by him in BG Ch 5, Sri Krishna recommends this
karma yoga or karmaphalasanyasa as the preferred method over sanyasa at
this stage. Having acquired sadhanachatushtaya. The sAdhaka is now eligible
(adhikAri) for Brahmavidya. For this, according to Sri Bhagavatpada (in my
understanding, but there are different views as well), taking to
paramahamsa sanyasa is compulsory renouncing karma. The aim of this
sanyasa is attainment of jnAna.
Thus there is really no problem in understanding the two terms karmasanyasa
and karmaphalasanyasa. They are two alternatives available to the sadhaka
for acquiring sadhanachatushtaya.
Reverting to the issue of meaning of Arjuna’s words करिष्ये वचनं तव, it is
to be recognized that Arjuna has not acquired sadhanachatushtaya at this
point of time. Since Lord Krishna has clearly stated his preference for one
to follow karmaphalasanyasa (karmayoga) marga at this stage, Arjuna opts
for the same and decides to fight the war as that is his varnashrama karma
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