[Advaita-l] Advaita-l Digest, Vol 63, Issue 7

[vijaya1.kambhampati at tiscali.co.uk]

Hello,

I have read with interest the e-mails on sannyasa. I am certain that 
Sannyasa ashrama is not meant to only to impose restrictions and 
inflict difficulties on holder of that ashram. It is meant to enable 
the ashram holder to obtain jnana and practical spiritual knowledge. 
This may not be possible as long as one is physically or mentally 
wedded to the gross world and its objects.

Some may find it possible to remove themselves physically from the 
vicinity of things they were attached to in previous ashramas but for 
many this detachment in later years has to be a mental one. Getting 
over the attachment to gross world  is difficult even with good 
intention. I have heard that the great rishi Sivananda said that 
Sanyasa of renouncing the world is not for everyone because some then 
only take to begging for things they once had rather than seeing beyond 
into the spiritual world.  

It is better for most people to cultivate detachment and compassion 
within the world rather than take an extreme step and renounce the 
world they have known.


Vijaya Kambhampati
 
>----Original Message----
>From: advaita-l-request at lists.advaita-vedanta.org
>Date: 09/10/2009 18:00 
>To: <advaita-l at lists.advaita-vedanta.org>
>Subj: Advaita-l Digest, Vol 63, Issue 7
>
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>Today's Topics:
>
>   1. Re: shankara in bruhadAraNyaka on 'saNyAsa' (Bhaskar YR)
>   2. Re: shankara in bruhadAraNyaka on 'saNyAsa' (Pranipata)
>
>
>----------------------------------------------------------------------
>
>Message: 1
>Date: Fri, 9 Oct 2009 11:02:59 +0530
>From: Bhaskar YR <bhaskar.yr at in.abb.com>
>Subject: Re: [Advaita-l] shankara in bruhadAraNyaka on 'saNyAsa'
>To: A discussion group for Advaita Vedanta
>	<advaita-l at lists.advaita-vedanta.org>
>Message-ID:
>	<OFA3DC81F9.CA598018-ON6525764A.001C5F77-6525764A.001E7C78 at in.abb.
com>
>Content-Type: text/plain; charset="US-ASCII"
>
>When we talk about Janaka we should bear in mind that in the Bhagavad 
Gita 
>(3.20) Lord Krishna said that through action alone Janaka did Siddhi-
labh 
>ie. achieved Perfection.  This, to my mind, means that Janaka had 
ended up 
>doing only Niskaama Karma and thus he achieved Sannyasa without 
taking to 
>Sannyasha. Does this not mean that despite being a Kshatriya nothing 
>remained for Janaka to achieve?
>
>praNAms Sri Sunil prabhuji
>Hare Krishna
>
>Yes, this is what exactly I am trying to say here.  Kings like janaka 
& 
>ashvapati etc. have continued their karma due to past momentum, but 
they 
>did it with 'anAsakta' bhAva...And there is no doubt in janaka's 
jnAna, 
>coz. in mahAbhArata itself it is said that sage shuka went to janaka 
for 
>the brahma vidya & janaka obliged the request after testing shuka.  
For 
>the sake of lOka saMgraha & for saving the mankind, these jnAni-s 
can 
>still continue to do karma with naishkarmya siddhi.  Krishna himself 
>admits it in the subsequent verse : na me pArthAsi kartavyaM trishu 
>lokeshu kiMchana, nAnavAptamavAptvyaM 'varta eva cha karmaNi'.  There 
is 
>nothing to do for a jnAni in all the three worlds, there is 
absolutely 
>nothing worth attaining or otherwise for him. But still bhagavAn 
himself 
>continued to work & advised arjuna 'svadharme nidhanam shreyaH...
Because 
>whatever shreshta does, the society would follow it, whatever 
standard he 
>sets up, the normal people would follow the same.  So, as long as one 
is 
>living in society, interacting with public, he has to 'work' with 
the 
>bhAva of 'yOga'.  This rule is equally applicable to both jeevan 
mukta as 
>well as loukika-s says Sri ParamArthananda-ji in vivekachudaamaNi 
>discourse.   That is the reason why even today we could see pooja, 
dhyAna, 
>upAsana performed by the 'jagadguru-s' saNyAsi-s even in advaita 
peeTams.
>
>Hari Hari Hari Bol!!!
>bhaskar
>
>------------------------------
>
>Message: 2
>Date: Fri, 9 Oct 2009 19:13:11 +0530
>From: "Pranipata" <pranipata at hotmail.com>
>Subject: Re: [Advaita-l] shankara in bruhadAraNyaka on 'saNyAsa'
>To: "A discussion group for Advaita Vedanta"
>	<advaita-l at lists.advaita-vedanta.org>
>Message-ID: <SNT128-DS8E0E8A062E49FCDEB68CCAFCB0 at phx.gbl>
>Content-Type: text/plain; format=flowed; charset="iso-8859-1";
>	reply-type=original
>
>Bhaskar YR <bhaskar.yr at ...> writes:
>
>>   But in bruhadAraNyaka bhAshya, at two places shankara
>> explicitly says ONLY brahmaNa-s have the adhikAra to take saNyAsa 
and
>> kshatriya & vysya-s donot have adhikAra to take pArivrAjya 
saNyAsa.  Here
>> are those two instances :
>>
>> (a)  brahmaNAnAM eva adhikArO vyutthAne atO brahMaNa grahaNaM  (br.
up.
>> bhAshya 3-5-1).
>>
>> (b)  na hi kshatriya vyshyayOH pArivrAjya pratipattirasti 
(concluding
>> remarks at br.up. bhAshya 4-5-15)
>>
>> I heard that sureshwara in his vArtika says all the three varNa-s 
have
>> adhikAra to take saNyAsa.
>>
>> Kindly clarify how traditional vyAkhyAnakAra-s / AchArya-s would 
reconcile
>> this seemingly contradictory statements??
>>
>>
>Hari Om Shri Bhaskarji, Pranaams!
>
>The interpretation of AcAryaji w.r.t. mantra portion etaM vai 
tamAtmAnam 
>viditvA ..  tiShThAset.(Br. 3.5.1) is:-
>
>yasmAt pUrve brAhmaNAH tam etam AtmAnam viditvA sarvasmAt 
>sAdhana-phala-svarUpAt eShaNA-lakShaNAd vyutthAya bhikShAcaryaM 
caranti sma, 
>tasmAt adyatve api brAhmaNaH pANDityaM(AtmavignyAnaM AcAryataH 
Agamatashca) 
>nirvidya(niHsheShaM viditvA) bAlyena(gnyAnabala-bhAvena  sthAtum 
icchhet.
>
>He also declares:
>
>w.r.t. first half, the vyutthAnam is vidhitsitam i.e. 
>AtmasvarUpa-vaiparityasvabhAvatvAt vyutthAnam vidhi vAkyam eva.  
Whereas 
>bhaikshacaryam caranti sma is not as it is aprayojakam and is a 
>sheSha-pratipatti karma.
>
>The word brAhmana in first place denotes Brahmins of yore and the 
second one 
>the brahmavit.
>
>The entire teaching of upaniShad/vedAnta is guiding towards AtmavidyA 
and 
>here shrutimAta is compassionately guiding the sAdhaka away from 
>Atma-viruddhA-lakShaNa-viShaya by instructing vyutthAnam.
>
>This is the consideration for vArtikakAra to declare that here  the 
prakrta 
>vishaya is gnAna and hence AcArya's  meaning of brAhmaNa in the 
second place 
>i.e. brahmavit alone hold good and since this is not for fixing up 
the 
>adhikAratva for sannyAsa the first meaning Brahmins do not hold good 
and 
>hence this injunction i.e. eShaNAbhyo vyutthAya gnyAnabalabhAvena 
>sthAtumicchhet includes kshatriya and vaishyas also.
>
>There is no contradiction between vArtikakAra and AcAryaji.
>When sannyAsa as a ashrama and its adhikAritva are taken up, which 
is 
>independent of AtmavidyA, may be the meaning of Brahmins for 
brAhmaNas hold 
>good.
>
>In Shri Guru Smriti,
>Br. Pranipata Chaitanya
> 
>
>
>
>------------------------------
>
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>End of Advaita-l Digest, Vol 63, Issue 7
>****************************************
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