[Advaita-l] Karmas that are useful for the rise of the knowledge of self - Dr. N. Veezhinathan

[Divya Shiva]

Karmas That are Useful for the Rise of the Knowledge of Self

By Dr. N. Veezhinathan

Part 1

The self which is non-dual, bliss, and consciousness is liberation when it
is free from avidyA; it becomes free from avidyA when the latter is removed
by the direct knowledge of the self. Knowledge thus is the sole means of
liberation.

The knowledge of the self would arise from the great sayings of the
Upanishads only when one pursues Sravana, manana, and nididhyasana preceded
by the possession of qualities like sama, dama, etc. The latter for their
rise depend upon purity of heart which could not be achieved by anything
other than the performance of karmas without any attachment toward their
fruits. Thus performance of karma helps the rise of the knowledge of self
indirectly.

We shall now examine the nature of karmas that are useful for the rise of
the knowledge of self. Two views are advocated by the advaitins; and they
are: (i) the karma belonging to the various stages of life (asrama karma or
asrama dharma) alone is useful for the rise of the knowledge of the self;
(ii) the karmas relating to the several classes of life (varna dharma) also
is useful for the rise of the knowledge of the self. The distinction
between the views lies in this that according to the former asrama dharma
alone is useful, while according to the latter asrama dharmas and
varnadharmas either severally or jointly become useful,

(1) Karma relating to the stages of life alone is helpful for the rise of
the knowledge of self: The Upanishadic text "The brahmins seek to realize
the self through the study of the Vedas, through sacrifices and gifts
through austerity and fasting" (brhadaranyakopanishad) prescribes the
performance of karmas such as the study of the Vedas and the like with
reference to the knowledge of self. The expression 'the study of the Vedas'
stands for the karma of the celibate (brahmachari dharma). Similarly the
expressions 'sacrifice and gifts', and 'austerity and fasting' respectively
stand for the karmas of the householder, (grhasta dharma) and for the karma
of the forest dweller (vanaprastha dharma). Hence Upanishadic text cited
above prescribes only the karma relating to the several stages of life with
reference to the rise of the knowledge of self. This view has the sanction
of the author of the Brahmasutra. The latter in the aphorism vihitatvacca
asramakarmApi (Brahmasutra III, iv, 32), discusses the question whether
karma which relates to one's stage of life and which is prescribed as the
means for the rise of the knowledge of self, should be performed by one who
does not desire the knowledge of self. The author of the Brahmasutra
affirms that karma relating to one's stage of life must be performed even
by one who does not desire the knowledge of self. It is because such karmas
are prescribed by the scriptural passages such as 'One should perform the
agnihotra as long as one lives' and the like; and, so their non-performance
would lead to the sin of omission which in turn, will give rise to
unwelcome fruits. The point that is of importance here is that author of
the Brahmasutra who uses the word asrama karma in the aphorism referred to
above must be taken to have this view, namely, that karma relating to one's
stage of life alone is helpful for the rise of the knowledge of self
(Siddhanta lesa sangraha, chowkhamba sanskrit series, 1916, p 409).


To be continued...