[Advaita-l] {भारतीयविद्वत्परिषत्} Jnani should give up karma why? from Shankara-bhashya

[Sudhanshu Shekhar]

>
> Namaste Krishna ji.

here once a person gets satva shuddhi through agnihotra, tapas, dama and so
> on, if automatically one gets tatva jnana, then why does shankaracharya
> denies that status of anga, sahakari karana and so on for the karma
> portion, which includes these agnihotra and so on?
>
> this is the question. I dont know of a clear answer here.
>

Bhagvan BhAshyakAra gives the sequence to moksha in GItA bhAshya 5.12.

It is as follows:

Karma-yOga => sattva-shuddhi => jnAna-prApti => sarva-karma-sanyAsa =>
jnAna-nishThA => mOksha. (कर्मफलं त्यक्त्वा परित्यज्य शान्तिं मोक्षाख्याम्
आप्नोति नैष्ठिकीं निष्ठायां भवां
सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासज्ञाननिष्ठाक्रमेणेति वाक्यशेषः ।)

In 5.27 - कर्मयोगश्च ईश्वरार्पितसर्वभावेन ईश्वरे ब्रह्मणि आधाय क्रियमाणः
सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासक्रमेण मोक्षाय इति भगवान् पदे पदे
अब्रवीत्.

Now, mOksha is only by jnAna (ज्ञानात् एव कैवल्यम्). However, that jnAna
needs to be devoid of asambhAvanA and viparIta-bhAvanA. Otherwise, it will
not be effective. (Pl check पुरुषापराधमलिनाधिषणा निरवद्यचक्षुरुदयापि यथा। न
फलाय भर्च्छुविषया भवति श्रुतिसम्भवापि तु तथात्मनि धीः।।).

In order to remove viparIta-bhAvanA and asambhAvanA, sarva-karma-sanyAsa
and jnAna-nishThA are essential.

Hope, part of the question is addressed.

Further, the basic logic as to why Bhagvan BhAshyakAra insists on absence
of co-existence of jnAna and karma is because of the following. Karma
requires avidyA. Karma-yOga requires karma which is in turn requires
avidyA. So, karma-yOga is prescribed only for avdiyAvAn-sAdhaka who is
incapable to situate in jnAna-nishThA.

Since karma requires avidyA and is prior to sattva-shuddhi, it cannot exist
after jnAna-prApti. Hence, mumukshu subsequent to jnAna-prApti has to give
up karma. That is why AchArya emphasizes on sarva-karma-sanyAsa.

Regards.
Sudhanshu Shekhar.

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