[Advaita-l] karma for sannyasis

[rajaramvenk at gmail.com]

A sannyasi is a follower of nivrtti marga (jnana yoga) and not pravrtti marga (karma yoga). Are you saying that karma is essential even for one on jnana marga?
Also, why did even an avadhuta such as sadasiva brahmendral consider it fit to do bhagavat bhakti while he eschewed all karma including pranava japam, danda tarpanam etc.?
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-----Original Message-----
From: V Subrahmanian <v.subrahmanian at gmail.com>
Date: Thu, 4 Jul 2013 12:05:26 
To: <rajaramvenk at gmail.com>; A discussion group for Advaita Vedanta<advaita-l at lists.advaita-vedanta.org>
Subject: Re: [Advaita-l] karma for sannyasis

On Wed, Jul 3, 2013 at 12:09 PM, <rajaramvenk at gmail.com> wrote:

> Is there any pramana to renounce bhagavad bhakti? On what basis are yatis
> allowed one type of ajnAnA (bhakti, pranava japam etc.) but disallowed
> another (progeny, cattle)?
>

The former type of ajnAna is liberating in nature and the latter is
binding.  The logic is well laid out in the Bh.Gita karma yoga.  karma, by
nature, being avidyA-born (Br.up. teaches the sequence: avidyA, kAma and
karma (and bandha) ) is binding in nature.  Yet when done as karma-yoga is
not only non-binding, but liberating, that is, it facilitates liberation by
taking the aspirant to jnAna yoga.  But the other type of ajnAna, cattle,
etc. will be binding and not liberating; they tighten one's bonds.



> Sent from my BlackBerry® wireless device
>
> -----Original Message-----
> From: V Subrahmanian <v.subrahmanian at gmail.com>
> Sender: "Advaita-l" <advaita-l-bounces at lists.advaita-vedanta.org>
> Date: Wed, 3 Jul 2013 11:30:03
> To: A discussion group for Advaita Vedanta<
> advaita-l at lists.advaita-vedanta.org>
> Reply-To: A discussion group for Advaita Vedanta
>  <advaita-l at lists.advaita-vedanta.org>
> Subject: Re: [Advaita-l] karma for sannyasis
>
> On Tue, Jul 2, 2013 at 5:01 PM, Rajaram Venkataramani <
> rajaramvenk at gmail.com
> > wrote:
>
> > Hare Krishna. I would like to understand the specific karma that is
> > ordained for sannyasis.
>
>
> Shri Sriram has replied this part.
>
>
> > If a sannyasi is a jivan mukta, how can any one ordain him to do any
> thing?
>
>
> If he is a jivanmukta and takes sannyasa it is called 'vidvat sannyasa' and
> if he is in any institution he will follow the yati dharma like daily danDa
> tarpaNam, rituals with baths, chAturmAsyam, dIkShA visarjanam of specific
> days, etc.  On the other hand, if he is an avadhUta, then he is a wandering
> one with no prescriptions to follow.  What was said above is for the
> benefit of others rather than for the jivanmukta-sannyasin's own benefit.
>
>
>
> > Also, what is the shruti / smrti pramana for
> > sannyasis to give up karma?
> >
>
> The jAbAla upaniShad 'yadaharEva virajEt tadaharEva pravarjEt'  ['The day
> on which a person attains strong dispassion let him renounce that very day,
> from whichever Ashrama he is in.]
>
> Then there is the famous Br.up. 4.4.22 and 3.5.1. The Tai.AraNyaka 'na
> karmaNA na prajayA dhanena tyAgenaike amRtatvam AnashuH.'    [neither by
> karma, nor by progeny or by wealth, but by renouncing (these along with
> their means) some attain to immortality] can be seen as shruti pramANa for
> sannyAsa, both vividiShA and vidwat.
>
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