Gita Satsang - Ch 5 - sa.nnyaasa-yogaH - cogitations; shri shankara on karma (3)

[Guest guest]

Some statements from shri shankara's bhAShyA-s re karma

 

1. The tree of relative (or worldly) existence, has our actions for the

seed, and ignornace as its field; this tree has to be pulled out by

the roots. For in the uprooting of it lies the perfection of human

achievement (Br^ihadAraNyaka u. bhAShya 1.4.7)

 

2. The shruti declares that nitya karma produces merit (puNya) as its

result (BG bhAShya 18.16)

 

That nitya karma has phala or fruit is diametrically opposite to the

views of the mImAMsakA-s who say it has no fruit.

 

3. Indeed every action must necessarily produce its effect or fruit,

whether it be a desire-born or regular rite (nitya karma) [bG bhAShya

ch 6 introduction).

 

4. Karma or kriya is that in which a (Vedic) injunction operates without

any regard to the form or nature of the thing and is dependent on the

mental activity or imagination of the person performing the karma.

(brahmasUtrAbhAShya 1.1.4).

 

This gives a definition of karma. Karma is created by a vedic

injunction and, but for it, such a karma will not be thought of

by man. Eating, sleeping, and walking are natural acts. Any yajna

is not a natural act, but an artificial one created by the veda-s.

 

5. In karma, injunctions (to do) and prohibitions (not to do the same)

are equally valid, so also options, general rules and exceptions

(BrahmasUtrAbhAShya 1.1.2)

 

shri shankara gives examples: In atiratra yajna, one school says

'a sixteenth cup shall not be used', while another school says

'a sixteenth cup also shall be used'. mImAMsa says both practices

are correct and effective. Example by shri shankara of another ritual

'offering of oblation shall take place before sunrise', another

school prohibits 'offering before sunrise'. Both are considered

effective by the mImAMsa.

 

Truth does not allow of options as in karma. There cannot be

alternatives in truth as in rituals or actions. 7 plus 3 is 10,

not 9 or 11.

 

6. The impulse for action does not come from scriptures because

action is seen in all creatures. (bhagavadgItAbhAShya 2.23)

 

Rituals and activities are undertaken to ward off evil and attain

good. Even a cow will run towards a man who shows it grass. It

will run away from a man who runs towards it with a big stick in

hand bawling out threats. These two activities are not due to the

shAstrA-s but to the nature of the cow and is instinct. Similarly,

even man's resorting to action to attain good and ward off evil is

natural to him by his instinct.

 

This desire is not created by command of the shAstrA-s as mImAMsa

contends. mImAMsa says that people resort to rituals because vedA-s

enjoin them. shri shankara says, no. Man resorts to karma attracted

by its good results, as the cow resorts to grass. He resorts to it

not because of vedA-s call to him but because of the urge of his

desire.

 

shri shankara's implication here is that non-performance of a

shAstra karma will not entail evil consequences; no command has

been disobeyed here as there was no command.

 

7. nitya karma is enjoined on those who are in quest of what is good

and the avoidance of what is evil. Thus prompted, they resort to

regular rites. They are not performed solely as enjoined by

scriptures. (Br^ihadAraNyaka u. bhAShya 1.3.1)

 

 

 

Reference: Sankara's teachings in his own words by Swami

Atmananda, Bharatiya Vidya Bhavan, 1989

 

Br^ihadAraNyaka upanishad with the commentary of

shankarAcArya; translated by swami Madhavananda

 

 

Regards

Gummuluru Murthy

--

[Guest guest]

Namaste,

 

We are indebted to Murthy-garu for his cogent summary of

Shankaracharya's response to karma-kaaNDa-vadin [puurva-miimaa.nsaka]

followers of Jaimini.

 

One point that should be emphasised in the context of the Gita,

is that its focus is on 'varNa-aashrama-dharma' and 'sva-dharma', and

their relevance to the summum bonum ['shreyas' or the highest good]

of human life.

 

The antinomy* between karma and j~naana is discussed by Gurudeva

Ranade in his book, 'The Bhagavadgita a Philosophy of God-

Realisation', and I shall post that particular chapter in parts. The

subtitle of that book [from which Ramji has already posted Gandhi's

and Tilak's views]is,"Being a Clue through the Labyrinth of Modern

Interpretations".

 

*["antinomy = the mutual contradiction of two principles or correctly

drawn inferences, each of which is supported by reason."]

 

 

Regards,

 

s.

 

 

 

 

 

 

advaitin , Gummuluru Murthy <gmurthy@m...> wrote:

>

> shri shankara's implication here is that non-performance of a

> shAstra karma will not entail evil consequences; no command has

> been disobeyed here as there was no command.

>

> 7. nitya karma is enjoined on those who are in quest of what is good

> and the avoidance of what is evil. Thus prompted, they resort to

> regular rites. They are not performed solely as enjoined by

> scriptures. (Br^ihadAraNyaka u. bhAShya 1.3.1)

>

>

[Guest guest]

Namaste,

 

In addition to the Sunderji's excellent observation, let me add a few.

On an historical note, Shankara was a great visionary and a

very courageous and determined missionary.

 

Shankaracharya was born during the time when Buddhism held somewhat of

a sway in India, and the philosophy of Buddhism had come to be

interpreted as a denial of God. Moreover, Hinduism was divided into

various sects and the (karma kanda) ritualistic practice had taken a

predominance and was practiced with avidya (ignorance). Shankara as a

reformer was quite determined to educate the Hindu masses to revive

the Sanatanadharma. Shankara correctly believed that only with the

eradication of 'avidya' the revival will be possible. Rituals were

conducted blindly (dominated by avidya)and without understanding the

message of the Vedas. His greatest contribution was the establishment

of four Maths (instiutions to preserve and promote and practice the

Vedic dharma) at key locations in India. (Shankaracharya's biography

is available at the archives site and its web address is at the bottom

of the message. Those who want to read his life history should use the

search engine to locate the file) Also at the following Website:

http://www.geocities.com/RodeoDrive/1415/shan.html.

 

warmest regards,

 

Ram Chandran

 

advaitin , "sunder hattangadi" <sunderh@h...> wrote:

> Namaste,

>

> We are indebted to Murthy-garu for his cogent summary of

> Shankaracharya's response to karma-kaaNDa-vadin

[puurva-miimaa.nsaka]

> followers of Jaimini.

>

> One point that should be emphasised in the context of the

Gita,

> is that its focus is on 'varNa-aashrama-dharma' and 'sva-dharma',

and

> their relevance to the summum bonum ['shreyas' or the highest good]

> of human life.

[Guest guest]

Namaste Murthyji,

 

You have included rituals such as Sandhya in

Nitya karmA-s and have said that they belong to the

Mimansa philosophy. I have the following objections.

 

1. There are 9 samskaras (I think) that is performed

by an individual in one life (or rather from the womb

to the funeral pyre). These are supposed to be

purifcatory and beneficial (refer to Hinduism by Swami

Harshanandaji , Ramakrishna Math).

 

2. Sandhya is one amonst these 9 samskaras and as Sri

Ramakrishna says "Sandhya leads to Gayatri, Gayatri

leads to Om, and Om to Brahman".

 

Moreover Jaimini was a disciple of Vyasa who organized

the Vedas. Therefore he must have been commenting on

the Karma Kanda of the Vedas and not a separate

Mimansa philiosophy.

 

Why not think of Nitya Karma as that which leads To

"Ajo Nityaha Shashvathoyam Puraano"?

 

Anand

 

 

 

 

Photos - Share your holiday photos online!

 

[Guest guest]

Namaste,

 

For an authoritative discussion of Karma and samskara-s, the

following URL is invaluable: {Raviji has alluded to this before]:

 

http://www.kamakoti.org/hindudharma/part16/chap4.htm

 

In the Gita itself, Karma has been qualified by many different

adjectives:

 

The reason for listing these adjectives is to clarify the context of

the definitions when discussing the subject [at least as limited to

the Gita].

 

a-karma

vi-karma

naishh-karmya

guNa-karma-vibhaaga

puurvaiH puurvatara.n kR^ita.n karma

kR^itsna-karmakR^it.h

shaariira.n kevala.n karma

brahma-karma, kshaatra-karma, vaishya-karma, shuudra-karma

indriya-karmaaNi

praaNa-karmaaNi

puNya-karma

paapa-karma

mogha-karmaaNaH

sukR^itasya karmaaNaH

ugra-karmaaNaH

shaastra-vidhaan-okta.n karma

prashasta karma

yaj~na-daana-tapaH karma

doshhavat karma

kartavya karma

niyata.n [sa~Ngarahita.n, aphalaprepsunaa] karma

akushala.n karma

shariira-vaa~N-mana karma

svabhaava-prabhavaH guNaiH pravibhaktaani karma

svakarma

svabhaava-niyata.n karma

sahaja.n karma

sarva karmaaNi

 

 

Regards,

 

s.

 

 

 

 

advaitin , Anand Natarajan <harihara.geo>

wrote:

>

> Namaste Murthyji,

>

> You have included rituals such as Sandhya in

> Nitya karmA-s and have said that they belong to the

> Mimansa philosophy. I have the following objections.

>

> 1. There are 9 samskaras (I think) that is performed

> by an individual in one life (or rather from the womb

> to the funeral pyre). These are supposed to be

> purifcatory and beneficial (refer to Hinduism by Swami

> Harshanandaji , Ramakrishna Math).

>

> 2. Sandhya is one amonst these 9 samskaras and as Sri

> Ramakrishna says "Sandhya leads to Gayatri, Gayatri

> leads to Om, and Om to Brahman".

>

> Moreover Jaimini was a disciple of Vyasa who organized

> the Vedas. Therefore he must have been commenting on

> the Karma Kanda of the Vedas and not a separate

> Mimansa philiosophy.

>

> Why not think of Nitya Karma as that which leads To

> "Ajo Nityaha Shashvathoyam Puraano"?

>

> Anand

>

>

>

>

> Photos - Share your holiday photos online!

>