[Advaita-l] Samnyasa and Sankara's position?

[Bhaskar YR]

Bhashyakara says in Gita Bhashya, "मुमुक्षो: सर्वकर्मसंन्यासविधानात्" -- So first thing first, Bhashyakara has clearly and unequivocally stated that sks is a vidhana for Mumukshu. It is an injunction. A vidhi. And it is for one and all who is yet not 'attained' Moksha, there are no exceptions. Your reliance on Vamdeva etc to infer the dispensability of sks is direct contradiction with this statement of Bhashyakara. So, there has to other interpretation of Vamdeva etc.

praNAms Sri Sudhanshu prabhuji
Hare Krishna

mumukshOH sarvakarma sannyasa vidhAnAt…vidhAna & vidhi both are same in Sanskrit ?? I don’t know.  Anyway, I am not trying to belittle the importance of sarva karma sannyasa by looking at the excuses.  What I am trying to say here is jnAnOtpatti is not any particular Ashrama adheena.  If you need jnana / mOksha then you must take Ashrama  sannyasa no other way to go..is not intended as mandatory vidhi in bhAshya though vividisha is recommended beyond doubt.  Why I am telling this is because for the mOksha irrespective of varNa and Ashrama all are eligible.  jnana mAtre yadyapi savrvAshramiNAM adhikAraH and including stree, Vaishya shUdra all are eligible for mOksha.  But sannyasa is restricted only to brAhmaNa and kshatriya ( though in bruhadAraNyaka Shruti bhAshya bhAshyakAra says only brAhmaNa has the adhikAra to take sannyasa).  And householders also can get this jnana very clearly says bhAshya : etena gruhastasya ekatva vijnAne sati pArivrAjyaM arthasiddham.  When the gruhastha gets this jnana for his sannyasa artha siddha clarifies shankara.  And those who attained this jnana most of them would get vidvat sannyasa automatically, but again it is not invariable law since janakAdi kings though eligible for sannyasa continued their rAjya paripAlana keeping the lOka saMgraha drushti in mind.  It is because of this flexibility we say a paramAtha jnAni may be sanyasi like our bhagavatpAda, king like janaka, arjuna, muni like shuka, maharshi like yAjnAvalkya, avatAra purusha-s like rAma, krishna, shUdra-s like dharma vyAdha, vidhura, boyes like nachiketa, Dhruva, celestial beings like yama, Indra, anAshrami-s like saMvarta raikva, stree-s like maitreyi, gArgi.  So, when the yajna dAna and tapaH done with karma phala sannyasa buddhi it is as good as karma sannyasa.  Sutra bhAshya would be the right reference for all these.  And in Geeta shloka 4-19 & 20 it has been explained how gruhastha while doing the karma in realy asaMgi and akatru only  through karma phala sannyasa.

And finally why this passionate justification in favour of gruhastha-s ??  is, because,  we are all gruhastha-s and we do not want anyone to snatch away our mOkshAdhikAra 😊

Hari Hari Hari Bol!!!
bhaskar