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

[Vikram Jagannathan]

Namaskaram Krishna ji,

This is in reference to your original email related to the Kena Upanishad
study.

Shri Subbu ji had hit the nail on the head. A clear understanding of
Adhyasa Bhashya is indispensable prior to a study of prasthana traya
SankaraBhashya.

Taking this as an opportunity for my self-reflection, here is a rather
long, but a step-by-step premier on the rejection of jnana-karma-samucchaya
in Advaita  Siddhanta. This is my current understanding, fundamentally
based on Adhyasa Bhashya & Chatusutri, but also on further elaboration by
later acharyas. Those interested may kindly peruse through. Corrections,
feedback & comments are most welcome.

Responses to your specific questions are included thereafter.

*1. Definition of the terms per Advaita siddhanta:*
2. To begin with, let’s set the right definitions of the terms. Here is my
current understanding:
3. Jnana - here refers to brahma-atma-ekatva-jnana - a specific antahkarana
vritti, called brahmakara vritti, that alone overcomes avidya / ajnana /
adhyasa. No other jnana or antahkarana vritti is capable of overcoming this
avidya.
4. Karma - here refers to activities performed by the body or the mind,
with the sense of agency (limited ‘I’-ness as the knower / doer / enjoyer),
prompted by a definitive antahkarana vritti.
5. Samucchaya - refers to the relationship between jnana and karma, such as
dependence, correlation, coexistence, togetherness.
6.
*7. Setting the context of discussion:*
8. Jnana-karma-samucchaya vada implies the co-dependence of jnana and karma
together as the direct cause of moksha. Without either, attainment of
moksha is not possible.
9. The alternatives to jnana-karma-samucchaya is jnana or karma alone as
the direct cause, with the other being an indirect cause or not related at
all.
10. In the case of an indirect cause, it can be a direct hard dependency,
meaning one is a direct cause of the other which in turn is a direct cause
of moksha, or only a helpful but optional accessory.
11.
*12. Advaita siddhanta:*
13. Per Advaita siddhanta, the attainment of moksha is through jnana alone.
Jnana alone is the direct cause of moksha.
14. Karma, independently or associated with jnana, is not a direct cause of
moksha.
15. Karma is not a direct cause of jnana either. There is no direct hard
dependency on karma by jnana.
16. Karma is a helpful but non-mandatory accessory to the genesis of jnana.
17. After the genesis of jnana, which results in moksha, there is no more
possibility of performing any karma.
18.
*19. Jnana and karma are said to be of opposite characteristics:*
20. Jnana, as referred to brahmakara vritti, is a akhandakara vritti with
no distinctions or a definitive pattern within.
21. Karma, prompted by a non-brahmakara vritti, is usually always a
khandakara vritti with a limited definitive pattern.
22. Jnana overcomes adhyasa (avidya).
23. Karma presumes the context of adhyasa (avidya). This is reviewed in
detail later.
24. Jnana overcomes the sense of being the jiva.
25. Karma presumes the sense of being the jiva.
26. Jnana removes ahamkara (sense of agency as the limited ‘I’-ness), which
is an aspect of adhyasa between the antahkarana and Chaitanya.
27. Karma depends on the ahamkara (sense of agency as the limited ‘I’-ness)
for its functioning.
28. Jnana obliterates the distinction in the triputi
(pramata-prameya-pramana).
29. Karma depends on the distinction in the triputi.
30. Jnana is vastu tantra - it purely depends on the vastu - Brahman /
Atman / Chaitanya in this case.
31. Karma is purusha tantra - it depends on the jiva’s performance /
non-performance / alternate performance of the action.
32.
*33. Nature of avidya, jnana and moksha:*
34. A critical aspect in the right understanding of Advaita position is
dependent on the fundamental understanding of what is meant by avidya.
35. Other vedanta sampradhayams may consider avidya as the contracted state
of jiva’s jnana due to Karma etc. This changes the very definition & nature
of jnana, corresponding sadhana and resulting moksha.
36. But per Advaita, avidya is of the nature of adhyasa - a
misunderstanding or superimposition
37. It is the fundamental adhyasa between the antahkarana and the
Chaitanya, which is due to the lack of clear understanding of the true
nature of Chaitanya.
38. Jnana is the means of overcoming this misunderstanding by the correct
understanding of the true nature of Chaitanya.
39. Moksha is the result of jnana - the state where there is no more adhyasa
40.
*41. Karma’s dependence on avidya:*
42. Adhyasa in functioning antahkarana gives rise to the false sense of
limited individuality called ahamkara.
43. Antahkarana with its extroverted nature focuses on anatma as its
vishaya, with the sense of distinctions
44. The distinction between the triputi pramata-pramana-prameya gives rise
to a distinct prama.
45. The ahamkara results in the pramata possessing the sense of agency with
respect to the prama.
46. Pramata with the sense of agency is the performer of karma - the karta.
47. Performance of karma as either sakama karma or nishkama karma depends
on the desire / association with the results of the karma, but both these
karmas presume the performer of the karma as the karta.
48. Thus it is seen that performance of karma presupposed the sense of
distinction as the karta, which stems from fundamental ahamkara or adhyasa
or avidya.
49.
*50. Jnana overcomes avidya - direct cause of moksha:*
51. Avidya, or particularly adhyasa, is the lack of knowledge of the true
nature of Brahman / Atman / Chaitanya (brahmakara vritti).
52. In other words, brahmakara vritti is jnana, and all other vrittis are
ajnana / avidya
53. The nature of brahmakara vritti is akhandakara (unitary unrelational
impartite vritti) or nirvikalpa (no vikalpa / fluctuations / distinct
vrittis) state.
54. This results in the knowledge, which is also a antahkarana vritti, of
brahma-tattva or brahma-svarupa.
55. The knowledge of brahma-svarupa - as the infinite immutable
consciousness - removes from the jiva the sense of limited individuality
(ahamkara) as also adhyasa with the mutable functioning antahkarana
56. In other words, having gained the knowledge that “‘I’ am the infinite
immutable consciousness”, there is no more the false sense of “‘I” am the
limited individuality”.
57. Consequently, there is no more association between the real ‘I’ and the
functioning antahkarana
58. Consequently, there is no more sense of agency with the functioning
antahkarana.
59.
*60. Why karma cannot coexist with jnana - sama-samucchaya rejected:*
61. Karma in its entirety presumes the kartrutva bhava as the jiva, as seen
above.
62. In the absence of kartrutva bhava, there is no more performance of karma
63. Jnana completely overcomes this kartrutva bhava
64. Consequently, with the dawn of jnana, there is the impossibility of
performance of karma
65. In other words, a jnani is actually no longer an adhikari for karma
66.
*67. Karma as an indirect cause of jnana - krama-samucchaya accepted*
68. The performance of nishkama karma results in the purification of the
antahkarana (chitta shuddhi) by reducing the attachment with the external
objects.
69. This in-turn reduces the extrovertedness and agitations of the
antahkarana; consequently preparing the antahkarana to gain the
nitya-anitya vastu viveka
70. This is much needed by most of the seekers (mandha and madhyama
adhikari) due to the prior predilections.
71. However, the performance of nishkama karma is not the only means of
gaining chitta shuddhi and viveka; rendering karma as non-mandatory.
72. An uttama adhikari already possesses chitta shuddhi, due to purva janma
samskaras or other factors, that enables blossoming of viveka a
straightforward process.
73. Hence it is said that karma is only an optional, although supremely
helpful, accessory for jnana.
74.
*75. Direct cause of jnana - sadhana chatushtaya*
76. Jnana is brahmakara vritti - a antahkarana vritti which has the
illuminating Chaitanya as its vishaya
77. This is an internalized / introverted state of the antahkarana; in
comparison to the natural extroverted state wherein the vishaya is an
entity external to the antahkarana
78. This brahmakara vritti, in a prepared antahkarana, is the result of
direct shravana (with/without manana & nidhidhyasana) of the Vedanta
mahavakyas as taught by the guru.
79. This brahmakara vritti is formed only when the antahkarana earnestly
enquires to find the nature of the self ‘I’. This is called mumukshatvam.
80. In order to do so, the antahkarana must be free from external
attachments, desires and agitations of any kind.
81. This is possible only on understanding the distinction between nitya
and anitya vastu. This is called viveka.
82. This is the fundamental knowledge of transitoryness of the external
objects in comparison with the eternal Atman / self as expounded in Vedanta
83. Proper viveka will automatically result in an innate disinterestedness
with the transitory external objects, and an innate longing to seek the
eternal Atman / self. This is called vairagya.
84. Viveka and vairagya, when coupled with the 6-fold body-sense-mind
control qualities (sama, dama, uparati, titiksha, shraddha, samadhana) will
directly lead to mumukshatvam.
85. Thus the process sequence is triggered with the origination of viveka,
which results in vairagya. A person endowed with vairagya naturally
develops the 6-fold qualities that leads to the earnest mumukshatvam.
86. Such a seeker alone is the adhikari for brahma-jijnasa and gains
Brahma-tattva-jnana on shravana/manana/nidhidhyasana of tattva-darshi
guru’s upadesha.
87.
*88. Role of Ishvara’s / Bhagavan’s grace:*
89. The origination of viveka in a seeker is only possible as a result of
Ishvara’s / Bhagavan’s grace.
90. For such a seeker, the tattva-darshi guru is a direct manifestation of
Ishvara’s / Bhagavan’s grace.
91. The ultimate reveal of the true nature of the Brahman / Atman / Self is
outside the control of the seeker’s efforts. Consequently this revelation
is also purely through Ishvara’s / Bhagavan’s grace.
92. Quoting the Mundaka Upanishad 3.2.3, "yamevaiṣa vṛṇute tena
labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām".
93.
*94. Jnani - a jivanmukta - is seen to perform karma:*
95. As long as the physical/subtle/causal bodies continue to exist in
vyavahara, the bodies will continue to function.
96. The physical & subtle bodies depend on the causal body in the form of
Prarabdha Karma.
97. To others it will appear as if the jnani is preforming karma just as
the others
98. But there is a stark difference in the attitude between a jnani and an
ajnani
99. For a jnani, due to the absence of ahamkara, there is no more any
self-identification with the activities.
100. Consequently, there is no more any sense of agency and thus neither
the perception as the performer of the karma nor the bondage of the results
of the karma.
101. For a jnani there is no such thing as giving up of karma; as the
concept of karma itself is no longer applicable to the jnani.
102. Whereas for an ajnani, the ahamkara (or specifically adhyasa) will
bind the person with the performance of the karma and its results.

Now to your specific questions:

<<
“(Why) the vedadhyayana and other karmas are unnecessary for moksha”
“Why Shankaracharya is denying jnana-karma samucchaya or anga-angi bhava
between jnana and karma”
“why Shankaracharya is against karma being an anga for jnana”
>>

These have been explained above. Essentially, the presumption for karma
(presence of kartrutva bhava) is overridden by the presumption for jnana
(absence of kartrutva bhava). They cannot coexist because of contradictory
nature.

<< Why Jnani should give up karma >>

Giving up of karma is not an injunction for a jnani. It is not an action or
a conscious activity either. It is the natural state of a jnani. In the
absence of a kartrutva bhava, there is no performance of any karma.
However, this doesn’t prevent the jnani’s BMI from continuing to function
in the world; and there is no conflict with jnana either.

<< However, he often emphatically suggests how can you mix light and
darkness? tejas timira iva? and all such powerful statements to prove this
point. However, where is the root of such arguments? >>

One of the most profound teachings of this concept by Swami Sankaracharya
is in the Adhyasa Bhashya and Chatusutri. An excellent place to start our
study.

<< If so why karmas are prescribed and to whom >>

Karma is prescribed for a jiva - an ajnani with the sense of limited
individuality and agency. This is because, performance of activities is
unavoidable for any person with a functioning gross/subtle/causal body. The
self-identification with the performance of activities is called karma.
This itself is adhyasa / avidya. Naturally, an ajnani is bound by adhyasa
and hence by karma. Consequently, prior to brahma-jijnasa, it is warranted
to prescribe the path of effective karma, and an elucidation of the true
nature of karma to an ajnani. Depending on the spiritual maturity level of
the ajnani student, sakama karma / nishkama karma / karma sanyasa are
recommended. There is no such injunction possible for a jnani. Only a
jnani’s state - as complete freedom & withdrawal from all karma - can be
stated.

<< how does one transcend from being a karma-doer to a karma-ignorer? >>

There is no karma-ignorer. A jnani is not a karma ignorer (or one who
avoids / denies / shuns karma). This is a misunderstanding of Advaita
siddhanta. Light cannot be said as the ignorer of darkness. Performance of
karma is an impossibility for a jnani, although a jnani is seen to be
performing activities. The transition is purely from the state of
self-identified agency (karma doer) to self-realization (no-doer). How to
transcend from doership to no-doership is moksha and moksha sadhana.

<< the problem is in the phase of sadhana, where does one give up and when
should a person never give up. >>

There is no pursual or giving up of karma. It is only a question of
believing oneself to be an agent or giving up (transcending) the sense of
agency. Until the dawn of jnana, a person is incapable of giving up karma.
At best they can develop the intellectual understanding of the nature of
karma and give up karma phala & sakama karma. Teachings about transcending
karma are intended to state the goal of the sadhana, just as teachings
about transcending avidya to an ajnani.

<< I want the definitive concept and upanishad reference proof which is the
origin behind why the shastras keep on insisting and prescribing so many
karmas to people and at the same time a jnani should stay away from karmas.
>>

Prescriptions of various karmas such as sakama karma, nishkama karma,
saguna upasana are intended for the appropriate audience depending on their
spiritual maturity for chitta shuddhi and chitta ekagratha.

<< Where exactly is this concept first referenced in shankara bhashya so
that we can avoid looking at so many upanishads and jump right to the
origin of that argument within shankara bhashya. >>

Not intending to state any chronology, but Adhyasa Bhashya is an excellent
place to learn.

prostrations,
Vikram