[Advaita-l] Srimad ParamahaMsa ParivrAjakAchAryavaryavarya

[jaldhar at braincells.com]

On Tue, 19 Jul 2022, Bhaskar YR wrote:

> That is really a big list of donts for the parivrAjaka-s.

Again, let me clarify that this is an outside observers view of how 
parivrajakas behave (or ought to behave.)  It is not authoritative for any 
astika sampradaya.  For one thing, it uses the word parivrajaka 
indescriminately for kutichaka, bahudaka, hamsa, and paramahamsa whereas 
in Vedic dharmashastras, these are four separate types and the first two 
are arguably not parivrajakas at all.  (They do not wander but have fixed 
abodes, at home or at a tirth respectively.


>  Just curious 
> to know same vidhi-s applicable to parivrAjaka-s (paramahaMsa 
> parivrajakAchArya) who are peeTAdhipatis.  For them is there any 
> separate injunctions like this??  As we know they have the big 
> shishyavrunda and Jagadguru-s to bless those shishya vrunda-s, who are 
> staying in different parts of the country, may have to travel 
> extensively to personally bless their desciples.  And since the 
> arrangements have been accordingly made in a luxurious way by devotees 
> can they accept it as "ishwarecche"  ??  Kindly clarify.
>


I would put it another way.  To the extent that anyone is bound by vidhis 
at all, it is due to ajnana. A paramahamsa who is a jnani has no 
restrictions at all.  If he wanders from place to place it is because he 
has no attachment to any home.  If he avoids public places or uses simple 
utensils , it is because he has no desire for the status games of society. 
If he avoids agriculture and lives on bhiksha it is only due to 
non-violence towards any living thing.  And so on.  For the sake of 
lokakshema thare are the paramahamsas who teach dharma and moksha to the 
public.  They have to come into more contact with non-paramamahamsas so 
the relationship is more formalized to protect both sides.  When the 
devotees celebrate the visit of an acharya it is in order to extoll dharma 
not the particular man who represents it.  That acharya should respond in 
a measured and strict way not out of obligation to a code but to avoid the 
possibility of being tempted and corrupted which is something that has 
happened to even great yogis.

On Wed, 20 Jul 2022, Bhaskar YR via Advaita-l wrote:

>
> What about yati dharma samucchaya or yati dharma pradeepika??  Is it
> recent one??


Relatively, yes.  Yatidharmasamucchaya is by Yadavaprakasha and is for the 
Shrivaishnava monks.  Yatidharmapradipika is an Advaita work by I 
think Swami Vishveshwara Saraswati who was the diksha guru of Swami 
Madhusudana Saraswati


>  I read somewhere jAbAla shruti says how a parivrAjaka
> should be, he should tonsured his head, should wear nirvarNa vastra-s,
> should not expect anything from anyone, always should live on
> bhikshAtana and he should leave yajnOpaveeta and veda also as he does
> not have to do any karma.  BTW, I don't know sanyasi-s chAturmAsya vrata
> ( now going on) is a vidhi or optional.  And I also want to know ( just
> for the academic purpose) whether chaturAmnaya mutts have their own
> guidelines to follow sannyasa dharma.


There are many paddhatis composed by various scholars throughout the ages. 
They take all these quotations from shastras and from a particular math or 
sampradayas traditions and try to harmonize them in a systematic way. 
I'm sure the amnaya maths are no different. For instance 
Chandramoulishwara puja is a vishesha practice of Shringeri which is not 
followed in e.g. Govardhana matha.  The senior acharyas would be 
responsible for instructing the junior acharya after his initiation.  I 
don't know if there is a written text for this or not.

  -- 
Jaldhar H. Vyas <jaldhar at braincells.com>