[Advaita-l] Animal sacrifice
Jaldhar H. Vyas
jaldhar at braincells.com
Mon Jan 9 16:50:52 CST 2006
On Mon, 9 Jan 2006, Ramakrishnan Balasubramanian wrote:
> No. That's not what I am talking about. That's quite different. I
> don't remember the verses offhand. I'll have to hunt for them. But I
> believe it's the sambandha vaartika where the kaamavilayavaada is also
> refuted (in some other place). The topic under discussion is what is
> the connection between the puurva and uttara bhaagams of the shruti,
> which has no connection with kaamavilayavaada. Sureshvara also refers
> to the fact that Sankara takes this topic up for discussion in a later
> part of the bhaashya (which is only obliquely refererred to in the
> upodghaata). Will post when I get the chance.
Please do. After doing a little research I noticed these shlokas in
the varttika which are perhaps what you are referring to?
nAla.m vimuktaye kAmya.m yadi nAma tathA'pi tu |
pu.mso vairAgyahetutvAdupakAryeva tanmatAm || 1107 ||
Even though the kAmya karmas cannot cause liberation the view 
is that they are helpful to a man as a cause of non-attachment 
asahyadu.hkhaphalata.h svakAryavinivrttikrt |
viraktihetuta.h karmapratiShiddha.m yathA tathA || 1108 ||
Just as the prohibited actions leads to non-attachment by turning one away
from that which results in sorrow,
api kAmya.m krta.m sarva.m du.hkhAtmakaphalatvata.h |
Aviri~nchyAtsvakArebhya.h syAdeva vinivrttaye || 1109 ||
So too, knowing kAmya works all eventually lead to results filled with
sorrow, even upto the world of Virinchi, leads to non-attachment.
ityuktapratipattyarthamAjagAmottara.m vacha.h |
ekavAkyatvameva.m cha vedasya syAdasa.mshayam || 1110 ||
In order to explain the above concepts, the following is said.
Thus the unity of meaning of the Vedas is established without doubt.
 of Shankaracharya
 Because even though they are motivated by desire atleast they involve
asking for the aid of a higher power not pure ego.
 Carrying out a prohibition is also an action. E.g. if you are offered
meat to eat and refuse. By means of these prohibitions we wean ourselves
away from ego.
 Brahma. The highest reward of karma is Brahmaloka but it too leads to
sorrow because of its transitory nature. Knowing this makes one turn away
from kAmya karma too.
 In Shankaracharyas' bhashya. Shankaracharya makes the same point
though in less detail.
 In other words as Ramakrishnan said, both the karma and jnana kandas
have a single purpose: knowledge of Brahman, though one is indirect and
the other is direct.
So I suppose this is reassuring to those who still desire but I don't see
it as providing a carte blanche. I don't see why this means one shouldn't
avoid desire as much as s possible as Sanjay said.
Jaldhar H. Vyas <jaldhar at braincells.com>
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