[Advaita-l] A Perspective - 4

[Anbu sivam2]

Quote: "When do we do Niskaama karma?"

We all do it all the time!  Though unconsciously.  We do it because of
love!!

'Aathmanasthu kaamaaya sarvam priyam bhavathi' says the Veda.  This
AATHMAKAAMAM is so very natural!

So tell me do people really do nishkaama karmam on the basis of samadrishti?

Karma is maaya.  Gnaanis are beyond it.  This is Vedantham.

Aagamists keep karma and maayai separate and apart.

On Mon, Nov 9, 2009 at 5:28 PM, Sunil Bhattacharjya <
sunil_bhattacharjya at yahoo.com> wrote:

> Ambuji,
>
> Yes, you got the point. When do we do Niskaama karma? When we have the
> Samadrishti we think that other's interest is as important as mine. Here the
> Samadrishti and love are synonymous. Lord Krishna said in the Uttara Gita
> "Sarvatra Samadarshinaam". It means a Samadarshi can  can see God
> everywhere, which itself is the Brahmajnana.
>
> As regards the sequence of logic I would say that it is a fuzzy logic. When
> you do Nishkaama work you have the Samadrishti and when you have Samadrishti
> you do Nishkaama work. This is to say in short. A gurur may elaborate this
> in an hour-long or a day-long lecture.
>
> Bande Krishnam Jagadgurum.
>
>
> --- On Mon, 11/9/09, Anbu sivam2 <anbesivam2 at gmail.com> wrote:
>
> From: Anbu sivam2 <anbesivam2 at gmail.com>
> Subject: Re: [Advaita-l] A Perspective - 4
> To: "A discussion group for Advaita Vedanta" <
> advaita-l at lists.advaita-vedanta.org>
> Date: Monday, November 9, 2009, 4:29 AM
>
> Nishkaama karma is not necessarily a karma dedicated to the lord.  Any
> karma
> done for the benefit of someone else is nishkaama karma.  Therefore the
> basis of nishkaama karma is LOVE.
>
> THE ROOT OF LOVE IS AATHMAKAAMAM.  This constantly happens in everyone
> unconciously.
>
> If one does not have the love no vairagya can enable the person to perform
> nishkaama karma.    You have to check on the sequence of the logic of your
> argument.
>
> GNANA is the conscious knowledge of 'who am I', the realization that one is
> Sat-Chit-Aananda.  This cannot be attained without the help of the Guru.
>
> Dwaithis do not believe in the greatness of the Guru.  For advaitins the
> Guru is supreme for he alone brings the release.  Even God has to come to
> him in the form of the Guru to be of ultimate use to him.  Such is the
> greatness of the Guru.
>
> On Mon, Nov 9, 2009 at 5:23 AM, Sunil Bhattacharjya <
> sunil_bhattacharjya at yahoo.com> wrote:
>
> > Anbuji,
> >
> > (f)
> > The highest jnana is oneness with the Lord. No jnana is available without
> > the grace of God. Only in our Ahamkar we think that we can acquire Jnana.
> My
> > personal belief is that once one achieves the vairagya, which is so
> > necessary for being able to perform Niskaama karma, one does not have to
> > look back.God will give or arrange to give  the jana that the niskaama
> karmi
> > is no different from Him. Once a person gets the jnana by His grace then
> he
> > may leave the separateness on his or her Videhamukti or may not part with
> > the deha till a futuredate willingly as Hanuman is said to have done.
> >
> > g)
> > Yes the Lord will help. Guru may come in  diferent form. Did not
> Dattatreya
> > have 24 gurus each so different from the other.
> >
> > --- On Sun, 11/8/09, Anbu sivam2 <anbesivam2 at gmail.com> wrote:
> >
> > From: Anbu sivam2 <anbesivam2 at gmail.com>
> > Subject: Re: [Advaita-l] A Perspective - 4
> > To: "A discussion group for Advaita Vedanta" <
> > advaita-l at lists.advaita-vedanta.org>
> > Date: Sunday, November 8, 2009, 3:23 PM
> >
> > Sunilji,
> >
> > (a) All karmas, irrespective of the fact it is kaamya karma or otherwise,
> > bear fruit.  If they don't bear fruit then karmas would be meaningless.
> >
> > (b) No karma is possible without 'ahamkaaram' the causality that impels
> one
> > to do.
> >
> > (c) Therefore a person does a karma 'impelled' by his ahamkaara (shall we
> > say that this is destined!).  He covets the fruit for himself or he
> > dedicates it to Eawara - this is his option.
> >
> > (d) A person who covets the fruit has to come to enjoy it.  This is the
> > cause of janma.  A person who does not covet has no reason to be born.
> >
> > (e) Easwara who is the karmaphala dhaatha would have no reason to cause
> the
> > birth of a jeeva if he had dedicated all the fruits of his karmas to
> > Easwara.  But would that be a true release?
> >
> > (f) A true release is freedom from ignorance.  A jeeva who has dedicated
> > the
> > fruits of his karma out of his love for Easwara is still ignorant.  It is
> > not logical to say that a person desiring the knowledge of the Self would
> > then go about performing karma and dedicateing its fruit to Easwara.
> > Actually
> > a person's desire for knowledge arises from his realization that all
> karmas
> > are vain ultimately.
> >
> > (g) This is where the point made in (a) comes to play.  Nishkaama karma
> > bears its fruit to the jeeva who performed it by way of his acquiring a
> > Guru.  Easwara himself comes to him in the form of a Guru and teaches him
> > the knowledge of the Self.  Aachaaryavaan PurushO Veda.  The jeeva then
> > knows who he is and gets released.
> >
> > Krishna was the Guru and the Gopis were his sishyas and they learnt their
> > Oneness with Him through his leelas.  This shows that the teaching comes
> in
> > different forms and ways from a Guru who himself dons various forms.
> >  Arunachala mountain was Bhagavan Ramana's Guru.  He can even be
> formless.
> >
> > This is the scheme of things with regard to Nishkaama karma.
> >
> > This may perhaps answer your question:  "After doing Niaskaama karma has
> he
> > to worry if he would have the fate of Trishanku or will he fall to the
> ways
> > full of desire?
> >
> > On Sat, Nov 7, 2009 at 5:03 PM, Sunil Bhattacharjya <
> > sunil_bhattacharjya at yahoo.com> wrote:
> >
> > > Sadanandaji,
> > >
> > > Namaste,
> > >
> > > Do you think a man would do niskaama karma without pure mind and
> without
> > a
> > > longing for moksha, whether directly or indirectly. I am talking of
> > doing
> > > niskaama karma day in and day out. and not what one might do once in a
> > way.
> > >
> > > Om Namo Bhagavate Vasudevaya
> > >
> > > Sunil K. Bhattacharjya
> > >
> > > --- On Sat, 11/7/09, kuntimaddi sadananda <kuntimaddisada at yahoo.com>
> > > wrote:
> > >
> > > From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
> > > Subject: Re: [Advaita-l] A Perspective - 4
> > > To: "A discussion group for Advaita Vedanta" <
> > > advaita-l at lists.advaita-vedanta.org>
> > > Date: Saturday, November 7, 2009, 7:31 AM
> > >
> > > Sunilji - PraNAms
> > >
> > > Yes If Krishna finds that the yogi has a pure mind and is longing for
> > > moksha, then either he will make sure that the yogi will get proper
> > teacher
> > > or he himslef will comedown and teach.
> > >
> > > When the student is ready for knowlede and want to have that knowledge,
> > he
> > > wlll find the appropriate teacher- that is the law.
> > >
> > > Hari Om!
> > > Sadananda
> > >
> > >
> > >
> > > --- On Sat, 11/7/09, Sunil Bhattacharjya <
> sunil_bhattacharjya at yahoo.com>
> > > wrote:
> > >
> > > > dedicated Niskaama karma yogi dedeicates the karma phal to
> > > > Lord Krishna will Lord Krishna ever abandon him? After doing
> > > > Niaskaama karma has he to worry if he would have the fate of
> > > > Trishanku or will he fall to the ways full of desire? Would
> > > > Lord Krishna not come to his rescue, in whatever form, to
> > > > give him the ultimate knowledge?
> > > >
> > > >
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