[Advaita-l] What exactly is karma saNyAsa??

[Srirudra]

Dears
The eighteenth chapter of Srimad Bhagavad Geetha deals with Karma thyaga and KarmaSanyasa.All jivas are bound by Karma which is of three types -sathvic,Rajasic and Thamasic.
Giving up the fruit of action is Karma Thyaga and giving up the action itself is Karma Sanyasa.Sanyasam is renounced order of life.Thyagam is renunciation of results of material activity.Sri Krishna explains the subtle differences between the two and lists the exceptions which should not be renounced. If you put a tabulation and write down the attributes for Sanyasa and Thyaga as told by The Lord I think a better understanding will emerge.R.Krishnamoorthy.
Sent from my iPad

> On 18-Nov-2013, at 8:41 pm, vaidehi chaitanya <vaidehi.chaitanya at gmail.com> wrote:
> 
> Yes, i fully agree. the reference from where I started was the series of
> conversations on karma phala tyaga and karma tyaga  - I think the series of
> discussions were happening with reference to relative level of truth and
> not the absolute.
> 
> In the absolute, even the very utterance of Brhma not congnizable as
> object, and transcends space, time and object is also irrelevant. even this
> is spoken from the relative plane to indicate the Absolute.
> 
> hari om
> 
> 
> On Sun, Nov 17, 2013 at 4:50 PM, Swamisarvabhutananda <
> swami.sarvabhutananda at gmail.com> wrote:
> 
>> OM
>> A JnAni BrahmajnAni understands the reality what is who is where is
>> Bhagavan !
>> Brahma not cognisble as object and transcends space,time object.
>> 
>> Sent from my iPad
>> 
>>>> On 16-Nov-2013, at 11:31 pm, V Subrahmanian <v.subrahmanian at gmail.com>
>>> wrote:
>>> 
>>> On Fri, Nov 15, 2013 at 10:12 PM, Srinath Vedagarbha
>>> <svedagarbha at gmail.com>wrote:
>>> 
>>>>>> Will a jnani not know that even bhagavan is unreal and his svarupa is
>>>>>> brahman? Why should he listen to someone who doesn't exist?
>>>> 
>>>>> The answer exists in the cited verse itself:  it is for the benefit of
>> the
>>>>> ajnani-s.  He should not unsettle the belief of the samsarin-s who act
>>>>> based on their faith in the veda.
>>>> 
>>>> Again, same question can be asked -- wouldn't a jnAni know other
>> ajnAni-s
>>>> are equally  unreal just as bhagavAn (even though svarUpa of both
>> bhagavAna
>>>> and ajnAni-s re brahman).
>>> 
>>> Dear Srinath,
>>> 
>>> We should remember that the jnani has a mind that has not been destroyed
>>> yet.  So the he will remember with gratitude the Jnani who helped him get
>>> jnana and he will do that to another seeker.  Apart from this, we can
>> also
>>> look at it thus:  If it is in the prArabdha of the seeker to get
>>> help/upadesha/guidance from Jnani X, that will happen despite X knowing
>>> well that the seeker-ajnani is mithyA.  It is the same way X's Guru too
>>> knew ajnani X to be mithyA and since it was in the prArabdha of both
>> ajnani
>>> X and the Guru that the former should benefit from the latter, it
>> happened.
>>> 
>>> 
>>>> 
>>>> So, same question as Sri.Rajaram asked -- why should a jnAni should
>> listen
>>>> unreal bhagavAn for the betterment of equally unreal ajnAni-s?
>>> 
>>> Thus it is not 'listening' to a command; it naturally happens.  If a
>>> Jnani's prArabdha is such that he is always in samAdhi, not much can come
>>> from him as benefit to all types of seekers.  And the statement of
>> Bhagavan
>>> 'let the jnani engage in action' will not be applicable to this Jnani.
>>> Just like the Bhagavatam verse: AtmArAmAshcha munayaH....itthambhUtaguNo
>>> hariH  [ Those Jnanis who have attained the Supreme let themselves
>>> overwhelmed by the descriptions of divine sports of Bhagavan.] some
>> Jnanis
>>> engage joyfully in saguNa brahman devotional practices like pUja, bhajan,
>>> beholding the Lord in various teertha kshetra-s, etc.  Some engage in
>>> teaching Vedanta, yoga etc.  Some like to remain secluded, away from all
>>> public glare.  Bhagavan's statement becomes validated in those particular
>>> type of Jnanis who are made for that purpose.  It is all, again, in the
>>> prArabdha: of the Jnani and the seeker.
>>> 
>>> In the Mundakopanishat mantra  (1.ii.13) it is said:
>>> 
>>> तस्मै स विद्वान् उपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय ।
>>> 
>>> येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥
>>> [To him who has approached duly, whose heart is calm and whose outer
>> organs
>>> are under control, that man of enlightenment should adequately impart
>> that
>>> knowledge of Brahman by which one realizes the true and imperishable
>>> Purusha.]
>>> 
>>> Shankara says: It is a 'rule' niyamaH, even for the Acharya that he
>> imparts
>>> the Knowledge to the aspirant who has approached him in the proper manner
>>> (with the right preparation/equipment).  Shankara uses the word 'niyamaH'
>>> in respect of a Jnani Acharya.
>>> 
>>> Finally, it should be remembered that realizing the mithyAtva of the
>>> jagat/jiva/Ishwara triad does not and need not make one an atheist or a
>>> wayward.  His positive normal human emotions can and do find expressions.
>>> 
>>> regards
>>> subrahmanian.v
>>> 
>>>> 
>>>> -SV
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