[Advaita-l] A Perspective - 21 cost

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-----Original Message-----
From: Vishy <vishy1962 at yahoo.com>
Date: Mon, 1 Mar 2010 21:51:21 
To: A discussion group for Advaita Vedanta<advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] A Perspective - 21 cont

Acharya Sadaji
 
 
Pranams. Recenly I happened to attend 7days lecture of swami Dayananda Saraswati 
in Muscat. Your goodself have exactly summarized what swamy said during the lectures.
Thanks a lot.
 
"Ultimately realization is to realize that I do not have to realize"
 
I feel thats the ultimate truth and what is said directly in " Ashtawakra Geetha' . In that way there cant be anything more hard and direct than AG.
 
Pranams
Viswanath
 
 
 
 

--- On Mon, 1/3/10, Kuntimaddi Sadananda <ksadananda108 at gmail.com> wrote:


From: Kuntimaddi Sadananda <ksadananda108 at gmail.com>
Subject: [Advaita-l] A Perspective - 21 cont
To: advaita-l at lists.advaita-vedanta.org
Date: Monday, 1 March, 2010, 1:50 PM


The next level of understanding comes with jnaana where I understand that I
am not ever a doer to have the result.  Here there is no karma phala tyaaga
since karma itself does not belong to me. It is clear understanding that I
am never a doer to begin with. This understanding comes with jnaana where I
understand that I am akarthaa – in spite of actions being done by the body,
mind and intellect, BMI. This understanding comes only when I recognize that
they (BMI) are in me and I am not in them. They are part of prakRiti which
is my lower nature. My true nature is I am pure
existence-consciousness-limitless. I pervade this entire universe of beings
and objects in an unmanifested form –

maya tatam idam sarvam jagat avyakta muurtinaa,

mastaani sarva bhuutani na ca aham teshu avasthitaH| says Krishna.

I pervade this entire universe in unmanifested form. In Me only all beings
are there, but yet I am not in any of them. When jnaani understands that I
am that – tat tvam asi- any claims that I am doer gets transcended in that
understanding – He may scream with ecstasy – akartaaham abhoktaaham ahameva
ahamavyayaH – I am neither doer nor enjoyer, I am that I am eternal and
inexhaustible.  When that understanding sinks in, I recognize that BMI
belongs to the prakRiti which is nothing but maayaa only – maayantu
prakRitim viddhyaat says swetasvatara Up.  I recognize that  I am pure
saakshii and prakRiti becomes dynamic in my presence and performs an action
and Sat-chit-ananda that I am is never get affected by the actions or
inactions of the prakRiti. Krishna says: prakRiti eva ca karmaaNi
kriyamaanaani sarvaShaH|,

yaH pasyati tat aatmaanam akartaaram sa pasyati||

– All actions are done by prakRiti alone and who ever recognizes that I am
never a doer – he alone sees the truth. Hence jnaani understands that
actions do not belong to him but to prakRiti but that prakRiti acts in his
presence only. He remains akarthaa or non-doer in spite of any action that
is being done in his presence. Krishna discusses action, inaction and
unaction exhaustively in Ch. 4 saying that many have misconceptions about
it.



With this understanding we can look at the question – what does the sarva
karma sanyaasa – renunciation of all actions implies. This cannot be done by
giving up the action as Krishna discusses in the 18th Ch. Gita. He starts
the gitopadesha with the statement that no one can remain even for a second
without performing an action. If so, how can I give up an action. However if
I understand correctly that I am never an actor in spite of the action that
is being done at BMI level, then I have – as though – renounced any notion
that I am actor – that forms the essence of sarva karma sanyaasa – giving up
all the actions without any exception. Hence the statement essentially means
there is no more kartRitva bhaavam, that is the notion that I am doer is
gone in the awakening of the knowledge that I am pure saakshii swaruupam.
Clear understanding of this fact is sarva karma sanyaasa. It is essentially
renouncing the wrong notions that I am doer and therefore I have give up the
doing. If I am never a doer, where is there then to give up. Therefore karma
sanyaasa should imply I am renouncing the notion that I am a doer. That can
happen only when I understand the fact that I am pure sat-chit-ananda
swaruupa. Hence Krishna says:

naivakinchit karomiiti yukto manyeta tattavavit|

pasyanshRinvanspRishan jigran ashnan gacchanswapansvasan||

pralayan visRijan gRahanan unmiShannimiShannapi|

indriyanindriyaartheShu vartanta iti dharayan||

All activities are being done by the senses as they are programmed and
jnaani understands that he is never a doer –Krishna lists all the activities
at BMI level as being performed by the prakRiti itself.



That understanding is sarva karma sanyaasa – it is not really renouncing
actions that I never do but renouncing the notion that I am doer. Notions
will get removed only in the awakening of the knowledge.

--------

Bhaskar :
*. This is exactly where I requested your thoughts on
physical saNyAsa prabhuji...As far as karma phala tyAga & inaction in
action I am in full agreement with your goodself.*

Bhaskarji - PraNAms

As for as physical sanyaasa is concerned, I concur with Swami
Paramarthanandaji
talks on Sanyaasa - One may be able to down load that talk.

In essence it is not necessary, but it is helpful.

The true sanyaasa that is required is to give up all the wrong notions about
myself. The rest of it I take as interpretations and one has to interpret
correctly since the ultimate goal is oneself that is beyond any attachments
or
renunciations. NivRitti as saadhana is only to give up unnecessary things
that
distract the mind and concentrate on the teaching of the Vedanta. There also
physical sanyaasa can help but it is not necessary. NivRitti as the end
point
is what I have written to recognize that I am never a doer in order for me
to
give doing. Hope I am clear. When I understand my nature is nitya mukta
swaruupam - any pravRitti or nivRitti has no meaning.

Ultimately realization is to realize that I do not have to realize. For that
pravRitti and/or nivRitti are needed. Remember that I have to run four miles
to
find out that I did not have to run that four miles. The point is I have to
recognize the chain I am looking for is with me all the time. If I can know
that
without running - that is better. Other wise I have run and then realize the
I
did not have to run. Essentially what is needed is saadhana catuShTaya
sampatti.

Hari Om!
Sadananda
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