Karma and Sanyasa

[Vaidya N. Sundaram]

On Mon, 27 Jul 1998 Sankaran Jayanarayanan wrote:
>Maadhavan Srinivasan wrote:
>
>> I have a doubt regarding renunciation.
>>
>> To attain Jeevan Mukth state, Is it necessary to renounce physically?
>>
>> How come, being a king, Janaka was in Jeevan Muktha state.
>>
>> ( If one is a king, he can't renounce everything physically.)
>>
>> And please explain the term, " Renounce Physically ".
>>
>
> [..]
>
> I've just begun following the discussion on the subject and I find that
> Maadhavan's questions are so relevant that they're exactly what need
> answers. I've read the replies by others, but here at last are some
> questions that need clarification. I'll explain:


 namaskaram:

 On this thread, Rama and Giri have clearly explained the importance of
actually physically renouncing everything and taking up samnyaasa. this
mail of mine is just to add on the same.

 Please note that in the discussion of verse 19 HH ChandraSekhara Bharati
explicitly mentions that: "samnyaasa signified by uparati (withdrawal)
will mark only him who has acquired mastery over his internal and external
organs" and also:"if the external organs are not held in check, mind
control cannot be perfectly established."

 When HH says: "As his mind will not be detracted by anything outside of
him, he alone can be said to have samaadhi or concentration which is
characterised by unswerving establishment in the thought of Brahman", it
is clearly established, that a clear and unceasing awareness of the
distinction between the transcient and everlasting is established only
when everything extraneous attachment is cut off.


Cheers,
Vaidya.

                      Vaidya N. Sundaram
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 The place, time, objects and their knower etc., projected in a dream
during sleep are all mithyA (an illusion/false). So too, here. in the
waking state, the world that is seen is a projection by one's own
ignorance. Likewise, this body, the senses, the breath, the ego etc.,
are all unreal. Therefore, That thou art, the peaceful, defectless,
supreme, non-dual Brahman.  -- Adi Shankara in VivekacUdAmani.
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