[Advaita-l] Pratyavaaya paapam

[Dr. Yadu Moharir]

Namaste Sadananda-Ji:
 
The position if so, does not make sense.  Chittashuddhi has to continue at all times regardless of the so called Official sanyaasa.  I feel it is more important to remain watchful of oneself at that stage and thus serves as an important utility tool.
 
Just count for yourself how many sanyaasi fall off the the wagon and get trapped in the worldly things, including affairs with this disciples.  I personally know someone who was a shankaracharys at one time and then landed up having an affair in US with his student.  His settlement is still on the FTC/FDA's web site.
 
There is a saying in Marathi:
 
suurya tethe chhaya (Meaning - Where there is Sun there will always be a shadow)
brahma tethe maayaa (Meaning - Where there is brahma there will always be maayaa)
and buuvaa tethe baayaa ( Meaning - Where there is a 'boovaa" there will always be women).
 
IMO-  There is no point in discussing if things do not apply to the present.
 
Various rituals keep one sharp that may help the individual to be married to his vows, whatever those may be.
 
prakshaalanaadya pa~Nkasya duuraad sparsha na varam
 
I feel it is better to keep away from the mud rather than having required to wash it after becoming dirty.
 
Kind regards,
 
Dr. Yadu

--- On Mon, 10/20/08, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:

From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
Subject: [Advaita-l] Pratyavaaya paapam
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Monday, October 20, 2008, 12:31 PM


--- On Mon, 10/20/08, Jaldhar H. Vyas <jaldhar at braincells.com> wrote:

Jaldharji - PraNAms

Here is my understanding:

The discussion of pratyavaaya paapam is irrelevant for sanyaasins since they do
not have those nityya karmas. The discussion with reference to them only
pertains to mixing karma with jnaana as requirement for moksha. Hence Shankara
dismisses jnaana karma samucchaya taking sanyaasins as basis. 

The subsequent discussion of Shankara related to pratyavaaaya paapam therefore
refers to only gruhastas. 

The pertinence of Ch. Up reference with bhovotpatti from abhaava is across the
board - one cannot have existence from non-existence. This argument stands on
its own without any relavence to aashrama of the adhikaari. 

Looks like my understanding of bhaashya differs from yours. All I can say is my
understanding is based on Swami Purushottamanandaji's not too long ago
detailed analysis of Shankara Bhaashya of B. Gita. 


Hari Om!
Sadananda

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