[Advaita-l] Shankara's opinion about Sannyasa for a Kshatriya

[Sudhanshu Shekhar]

Namaste V Subramanian ji,

In shloka 3.5.89, Sureshvaracharya says the following -- त्रयाणामविशेषेण
संन्यासः श्रूयते श्रुतौ।यदोपलक्षणार्थं स्याद्ब्राह्मणग्रहणं तदा।।
He relies perhaps on smriti text -- ब्राह्मण: क्षत्रियो वापि वैश्यो वा
प्रव्रजेत् गृहात् -- as indicated by Shri Anandagiri.

This vartika-shloka is in relation to bhashya-vakya -- तम् एतं वै आत्मानं
स्वं तत्त्वम् , विदित्वा ज्ञात्वा — अयमहमस्मि परं ब्रह्म सदा
सर्वसंसारविनिर्मुक्तं नित्यतृप्तमिति, ब्राह्मणाः —*ब्राह्मणानामेवाधिकारो*
 व्युत्थाने, अतो ब्राह्मणग्रहणम् — व्युत्थाय वैपरीत्येनोत्थानं कृत्वा ;

This view is in contradiction with 3.5.88 (the bhashya view as discussed by
us). Anandagiri also states --
भाष्य अभिप्रायम् उक्त्वा (vide 3.5.88), स्व अभिप्रायेण ब्राह्मण ग्रहणस्य
अर्थम् आह (3.5.89).

This also is reflected in 3.5.191 whereby everyone can be stated as
Brahmana provided he has obtained that specific avastha mentioned in
3.5.190.

Thus, it appears prima facie that Sureshvara's view is in disharmony with
Bhashya with respect to eligibility of Kshatriya and Vaishya for sanyasa.
Pl share your views.

Sudhanshu.

On Sun 2 Jun, 2019, 11:51 V Subrahmanian, <v.subrahmanian at gmail.com> wrote:

>
>
> On Sun, Jun 2, 2019 at 11:11 AM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com> wrote:
>
>> V Subramanian ji,
>>
>> Vartika 3.5.191
>>
>> इमामवस्थां संप्राप्य सर्वो ब्राह्मण उच्यते।
>> ब्राह्मण्यं गौणमन्यत्र पूर्वभूमिषु नाञ्जसा।।
>>
>> There are other shlokas prior and after this shloka with similar intent.
>> Appears in disharmony with view of Acharya. Hence the request.
>>
>
> Namaste
>
> I think the vartika is quite clearly summarizing the Bhashya on the only
> mantra in the 3.5.1:
>
> अमौनं च आत्मज्ञानानात्मप्रत्ययतिरस्कारौ पाण्डित्यबाल्यसंज्ञकौ निःशेषं
> कृत्वा, मौनं नाम अनात्मप्रत्ययतिरस्करणस्य पर्यवसानं फलम् — तच्च निर्विद्य
> अथ ब्राह्मणः कृतकृत्यो भवति — ब्रह्मैव सर्वमिति प्रत्यय उपजायते । स
> ब्राह्मणः कृतकृत्यः, अतो ब्राह्मणः ; निरुपचरितं हि तदा तस्य ब्राह्मण्यं
> प्राप्तम् ; अत आह — स ब्राह्मणः केन स्यात् केन चरणेन भवेत् ? येन स्यात् —
> येन चरणेन भवेत् , तेन ईदृश एवायम् — येन केनचित् चरणेन स्यात् , तेन ईदृश एव
> उक्तलक्षण एव ब्राह्मणो भवति ; येन केनचिच्चरणेनेति स्तुत्यर्थम् — येयं
> ब्राह्मण्यावस्था सेयं स्तूयते, न तु चरणेऽनादरः । अतः
> एतस्माद्ब्राह्मण्यावस्थानात् अशनायाद्यतीतात्मस्वरूपात् नित्यतृप्तात् ,
> अन्यत् अविद्याविषयमेषणालक्षणं वस्त्वन्तरम् ,
>
> The idea is, the Upanishad calls the one established in Brahman as a
> 'Brahmana.' Shankara, commenting on this, says, whoever has attained to
> this state of realization and firm establishment is a Brahmana. This   is
>  the absolute brahmana-hood. The state of being of a brahmana caste is only
> in name but becoming a Jnani is the truly becoming a  Brahmana   निरुपचरितं
> हि तदा तस्य ब्राह्मण्यं प्राप्तम् .
>
> In case you see any dichotomy in the vartika against the Bhashya, please
> state what makes you think so.
>
> warm regards
> subbu
>
>>
>> Sudhanshu.
>>
>> On Sun 2 Jun, 2019, 08:57 V Subrahmanian, <v.subrahmanian at gmail.com>
>> wrote:
>>
>>>
>>>
>>> On Sat, Jun 1, 2019 at 11:35 AM Sudhanshu Shekhar <
>>> sudhanshu.iitk at gmail.com> wrote:
>>>
>>>> Hari Om V Subrahmanian ji,
>>>>
>>>> In this context, pl share your views regarding Brihad Aranyaka Vartika
>>>> 3.5.191.
>>>>
>>>
>>> Dear Sudhanshu ji,
>>>
>>> Could you kindly state the verse so that I can study it.
>>>
>>> regards
>>> subbu
>>>
>>>>
>>>>>>>