some dharmic questions

[Kiran B R]

>All physical sannyasis may not be mental sannyasis but all mental
>sannyasis are b definition also physical sannyasis.  How could they be
>otherwise?

shrI bhagavaanuvaacha -

tyaktvaa karmaphalaasamgam nityatRuptO niraashrayah |
karmaNyabhipravRuttO&pi naiva kimchit karOti sah ||

>From  Mon Apr 21 01:35:20 2003
Message-Id: <MON.21.APR.2003.013520.0700.>
Date: Mon, 21 Apr 2003 01:35:20 -0700
Reply-To: sanjay1297 at yahoo.com
To: List for advaita vedanta as taught by Shri Shankara
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From: Sanjay Verma <sanjay1297 at YAHOO.COM>
Subject: Re: some dharmic questions
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Pranam to all, Kiran B R <kiranbr at ROCKETMAIL.COM> wrote:
>All physical sannyasis may not be mental sannyasis but all mental
>sannyasis are b definition also physical sannyasis. How could they be
>otherwise?

shrI bhagavaanuvaacha -

tyaktvaa karmaphalaasamgam nityatRuptO niraashrayah |
karmaNyabhipravRuttO&pi naiva kimchit karOti sah ||
To which (i.e., BG 4:20 cited above) Adi Shankaracharya comments:
"4:20.0 He who habitually perceives non-work, etc., in work and so forth is, for that very reason, beyond all works; he is a renouncer and this stirrings are meant just to maintain life in the body. He does not work though, before the dawn of discrimination, he was an activist. But he whose  operative works have begun to bear fruits and who, later, achieves the right perception of the Self will, of course, renounce works with all their auxiliaries; he sees no profit in any work whatsoever. If, for some reason or other, works have not been wholly renounced by such a sage, due to his detachment from works and their fruits, his persistent performance of works is for the world's welfare. he has no private end to serve. In truth, he works not at all. All his works have been burnt up in the fire of knowledge and so his work has become non-work. To set forth this idea, says the Lord:



“4:20 Giving up attachment to the fruits of works, eternally content, independent, the man, engaged in works as he is, does nothing at all.



“4:20.1 He does nothing who gives up conceit in all works and attachment to their fruits; who is ever content by virtue of the knowledge already set forth. The idea is that he does not desire objects of any kind. He is free from all dependence. Dependence refers to external means, relying on which, goals are sought to be reached. The sense is that he has no reliance on means to ends; seen and unseen. Work done by the knower is, in reality, non-work; for he has already achieve the realization of the Self that acts not. What ought to follow is that such a sage, having no private ends to serve, should give up all work and their auxiliaries. Bud due to desire to promote world’s welfare, he fins no way out of activity. Or, maybe, he wants to avoid the censure of righteous folk. So he may, as his wont before Self-realization, continue to work. Still, he works not; for he knows his identity with the work-free Self.



“4:21.0 On the contrary, the ascetic who, prior to any undertaking, has had the realization, as his Self, of the work-free Brahman that is the innermost indweller, remains loyal to the discipline of knowledge; he desires no objective good, seen or unseen, and notes that all work directed to ends, seen or unseen, is unprofitable. He renounces all actions while maintaining a bare bodily existence, and is liberated. To elucidate this idea, the Lord says:



“4:21 Free from expectations, controlling mind and self, renouncing all possessions, one who does but an exclusive form of bodily work incurs no sin.



“4:21.1 He from whom all expectations have departed is ‘free from expectations’. The ‘mind’ is the inner sense. Here ‘self’ means the external psycho-physical organism as a whole. He who has controlled both these is referred to here. He has given up all possessions. The sole aim of his bodily work is the maintenance of his body, and he has no conceit in that work even. He incurs no sin that is adverse to his interests; he reaps no merit. Even merit, for the seeker of deliverance, is a sort of sin; for it will entail bondage. So he is delivered form sin and merit or in other words, delivered from empirical life.



“4:21.2 By the expression ‘an exclusive form of bodily work’ what is meant? Is it work to be accomplished by the body only or is it work whose sole aim is the maintenance of the body? What does the distinction between these two interpretations amount to? What does the distinction between these two interpretations amount to? Listen: The first interpretation will involve a contradiction. Though even a prohibited bodily work is done leading to results seen or unseen, no sin will be incurred, according to the Lord. Further, it will have to be maintained that any course of work, prescribed by scriptures to be performed physically, with seen or unseen ends in view, cannot entail a sin. This is a position not maintained even by the opponent and therefore needs no refutation. The qualification in the expressions, ‘doing works, enjoined or prohibited, righteous or unrighteous, when performed by word or in thought entails sin. In this case is involved the further contradiction that an enjoined work, verbally or mentally performed, entails sin. Even as regards the performance of a forbidden work, the statement of the entailment of sin is futile, being too obvious to require it. On the other hand, when the expression ‘a bodily form of work’ is taken to denote work aimed at maintenance of the body, the passage means as follows: Working from the point of view of the plain man, with the body, words or mind, without the conceit of agency and according to injunctions and prohibitions, in order to keep up bodily existence and avoiding all other similar works, one incurs no sins. Such a person cannot possibly sin at all; he won’t come by ‘sin’ or sink into empirical life. For all his works have been consumed in the fire of knowledge. Of course he is delivered without obstacles of any kind. This is but a restatement of the fruit of perfect perception already set forth. Such an interpretation of the expression, ‘an exclusive form of bodily work’ is faultless.”
  Om Shanti,Sanjay

_______________________________________

The journey of a thousand miles begins
with a single step.--Chinese Proverb

_______________________________________


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<DIV>Pranam to all,</DIV>
<DIV> </DIV>
<DIV><STRONG><EM>Kiran B R <kiranbr at ROCKETMAIL.COM></EM></STRONG> wrote:
<BLOCKQUOTE style="PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: #1010ff 2px solid">
<P>>All physical sannyasis may not be mental sannyasis but all mental<BR>>sannyasis are b definition also physical sannyasis. How could they be<BR>>otherwise?<BR><BR>shrI bhagavaanuvaacha -<BR><BR>tyaktvaa karmaphalaasamgam nityatRuptO niraashrayah |<BR>karmaNyabhipravRuttO&pi naiva kimchit karOti sah ||</P></BLOCKQUOTE></DIV>
<DIV>To which (i.e., BG 4:20 cited above) Adi Shankaracharya comments:</DIV>
<DIV> </DIV>
<DIV>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">"4:20.0 He who habitually perceives non-work, etc., in work and so forth is, for that very reason, beyond all works; he is a renouncer and this stirrings are meant just to maintain life in the body. He does not work though, before the dawn of discrimination, he was an activist. But he whose  operative works have begun to bear fruits and who, later, achieves the right perception of the Self will, of course, renounce works with all their auxiliaries; he sees no profit in any work whatsoever. If, for some reason or other, works have not been wholly renounced by such a sage, due to his detachment from works and their fruits, his persistent performance of works is for the world's welfare. he has no private end to serve. In truth, he works not at all. All his works have been burnt up in the fire of knowledge and so his work has become non-work. To set forth this idea, says the Lord:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial"> <o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">“4:20 Giving up attachment to the fruits of works, eternally content, independent, the man, engaged in works as he is, does nothing at all.<o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial"> <o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">“4:20.1 He does nothing who gives up conceit in all works and attachment to their fruits; who is ever content by virtue of the knowledge already set forth. The idea is that he does not desire objects of any kind. He is free from all dependence. Dependence refers to external means, relying on which, goals are sought to be reached. The sense is that he has no reliance on means to ends; seen and unseen. Work done by the knower is, in reality, non-work; for he has already achieve the realization of the Self that acts not. What ought to follow is that such a sage, having no private ends to serve, should give up all work and their auxiliaries. Bud due to desire to promote world’s welfare, he fins no way out of activity. Or, maybe, he wants to avoid the censure of righteous folk. So he may, as his wont before Self-realization, continue to work. Still, he works not; for he knows his identity with the work-free Self.<o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial"> <o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">“4:21.0 On the contrary, the ascetic who, prior to any undertaking, has had the realization, as his Self, of the work-free Brahman that is the innermost indweller, remains loyal to the discipline of knowledge; he desires no objective good, seen or unseen, and notes that all work directed to ends, seen or unseen, is unprofitable. He renounces all actions while maintaining a bare bodily existence, and is liberated. To elucidate this idea, the Lord says:<o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial"> <o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">“4:21 Free from expectations, controlling mind and self, renouncing all possessions, one who does but an exclusive form of bodily work incurs no sin.<o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial"> <o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">“4:21.1 He from whom all expectations have departed is ‘free from expectations’. The ‘mind’ is the inner sense. Here ‘self’ means the external psycho-physical organism as a whole. He who has controlled both these is referred to here. He has given up all possessions. The sole aim of his bodily work is the maintenance of his body, and he has no conceit in that work even. He incurs no sin that is adverse to his interests; he reaps no merit. Even merit, for the seeker of deliverance, is a sort of sin; for it will entail bondage. So he is delivered form sin and merit or in other words, delivered from empirical life.<o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial"> <o:p></o:p></SPAN></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="FONT-SIZE: 10pt; FONT-FAMILY: Arial">“4:21.2 By the expression ‘an exclusive form of bodily work’ what is meant? Is it work to be accomplished by the body only or is it work whose sole aim is the maintenance of the body? What does the distinction between these two interpretations amount to? What does the distinction between these two interpretations amount to? Listen: The first interpretation will involve a contradiction. Though even a prohibited bodily work is done leading to results seen or unseen, no sin will be incurred, according to the Lord. Further, it will have to be maintained that any course of work, prescribed by scriptures to be performed physically, with seen or unseen ends in view, cannot entail a sin. This is a position not maintained even by the opponent and therefore needs no refutation. The qualification in the expressions, ‘doing works, enjoined or prohibited, righteous or unrighteous, when performed by word or in thought entails sin. In this case is involved the further contradiction that an enjoined work, verbally or mentally performed, entails sin. Even as regards the performance of a forbidden work, the statement of the entailment of sin is futile, being too obvious to require it. On the other hand, when the expression ‘a bodily form of work’ is taken to denote work aimed at maintenance of the body, the passage means as follows: Working from the point of view of the plain man, with the body, words or mind, without the conceit of agency and according to injunctions and prohibitions, in order to keep up bodily existence and avoiding all other similar works, one incurs no sins. Such a person cannot possibly sin at all; he won’t come by ‘sin’ or sink into empirical life. For all his works have been consumed in the fire of knowledge. Of course he is delivered without obstacles of any kind. This is but a restatement of the fruit of perfect perception already set forth. Such an interpretation of the expression, ‘an exclusive form of bodily work’ is faultless.”</SPAN></P></DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV>Om Shanti,</DIV>
<DIV>Sanjay</DIV><BR><BR>_______________________________________<br><br>The journey of a thousand miles begins<br>with a single step.--Chinese Proverb<br><br>_______________________________________<p><br><hr size=1>Do you Yahoo!?<br>
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