[Advaita-l] What exactly is karma saNyAsa??
rajaramvenk at gmail.com
Thu Nov 14 14:02:55 CST 2013
All actions arises from desire. If one has completely renounced, there can
be no motivation whatsoever to act. One may act for the welfare of the
world only when one has assumed the notion, born of maya or avidya, that
there exists a world and its welfare is desirable. It may be a good thing
to do and may not affect the jnanam of Ishwara or Jnani but cannot be
called the svarupa of either. It seems the body and mind continue to act
even after the rise of aparoksha jnana because the karma vasanas exist
or the result of Ishwara sankalpa.
I dont think the absolute state is possible or to be aspired for. Instead
one should perform vaidhika karma and bhakti as far as possible.
On Wed, Nov 13, 2013 at 9:28 PM, Vidyasankar Sundaresan <
svidyasankar at hotmail.com> wrote:
> > I have observed two different observations with regard to 'karma
> > Firstly Sri sada prabhuji said :
> > // quote//
> > That understanding is sarva karma sanyaasa – it is not really renouncing
> > actions that I never did or do, but renouncing the notion that I am doer.
> > These notions will get removed only in the awakening of the true
> > //unquote//
> > indicating that 'karma saNyAsa' is NOT exactly about renouncing the
> > physical action itself (agnihOtrAdi vaidikAdi karma-s) but it is ALL
> > renouncing ONLY katrutva bhAva of the doer.
> > But your goodself, subsequently clarified as below :
> > // quote //
> > There comes a point when one has to move beyond performance of karmA
> > with
> > phala-tyAga to the stage where there is sarva karma saMnyAsa, which means
> > ultimately
> > giving up all vaidika and laukika karmA. This is what Sankara
> > emphasizes
> > time and again.
> > // unquote//
> At first glance, it seems like we are saying different things, but in
> reality, they do
> converge at the end.
> There is no way one can renounce ONLY kartRtva bhAva and continue to do
> in any proper sense of the term. True realization of a-kartRtva is
> necessarily a state
> of vidvat saMnyAsa. The person who sits around and claims, "I have lost
> bhAva, because I have understood, ahaM brahmAsmi," may not be an aparoksha
> jnAnI. This can easily be found out, because a certain lack of
> self-control will soon
> manifest itself and give the lie to that person's claim. One who has truly
> a state of a-kartRtva will see no need to embark upon any action
> Then there is the vividishA saMnyAsa, where a person formally renounces
> in an attempt to focus on brahmajnAna. In this case, vaidika actions like
> enjoined on students and/or householders, and laukika actions like earning
> a living
> and supporting the family are renounced. However, the inner kartRtva
> notion does
> not necessarily disappear immediately after formally taking up the ochre
> Needless to say, this kind of saMnyAsin also has to eventually graduate to
> state of a vidvat saMnyAsin.
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