Gita Satsangh Resumes from October 1

[Guest guest]

Namaste:

 

I have decided to lead the Gita Discussions starting from Chapter 10.

The list has conducted the Gita Satsangh and we were in the middle of

chapter 10 when the discussions stopped abruptly. I believe that this

is a good time for its resumption. The Satsangh will resume from the

1st of October, the beginning of autumn.

 

My plan is to post 3 (sometimes it could be from 2 to 4 depending on

the subject matter) verses with a small commentary every Saturday.

All members can post their questions/comments for a week so that we

can all get further clarification on the message of Gita.

 

One of the motivation for me to start from chapter 10 is the

following. I am leading Gita Satsangh at the Durga Temple in Northern

Virginia (for information, see http://www.Durgatemple.org) and I plan

to start Chapter 10 from 15th of October. The Satsangh at the Durga

Temple meet every Saturday between 10:30 AM and Noon and it is open

and free to everyone.

 

Ideally, in person interactive Gita Satsangh is highly desirable but

it is not always possible for everyone to join such live-satsangh.

The Cyber Satsangh here in the list will be a good substitute. I will

try to post any interesting questions/comments that came during the

live-satsangh to get interactions from the cyber satsanghis.

 

The success of any Satsangh depends on member participation, the

greater the participation, the greater will be the success. The

Satsangh provides great opportunity for new members and beginner

vedantins to learn and understand the spiritual message of Gita. We

can learn by asking questions (there is no such thing as a 'stupid'

question in the pursuit of Truth). Only by asking questions and with

repeated answers, we can cultivate 'faith' and gain the virtues of

Gita. Gita is a treasure for spiritual seekers but the messages in

Gita are quite subtle and does require external help and

contemplation.

 

Everything that we want to know about "Self-Realization" is readily

available within Gita for those with purified mind. The purpose of

Gita Sangh is mostly mind purification. To purify the mind, we do

need to practice what we learn from "Bhagavan's teachings through

Gita." Gita stipulates three key ingredients for any spiritual

seeker -

(1)shraddha (faith, conviction and devotion),

(2)Vairaghya (determination and will-power or one-track mind), and

(3)sadhana (practice without reservation).

 

Hopefully we the Satsanghis will be able to cultivate these

ingredients with the help of Gita. Aldus Huxely the great philosopher

calls Gita as the Perenniel Philosophy of Life and he is quite right

in his observation. the message of Gita is indeed intended for all

people (irrespetive of their religious affiliation) and at all the

time!

 

Warmest regards,

 

Ram Chandran

[Guest guest]

advaitin, "Ram Chandran" <RamChandran@a...>

wrote:

> Namaste:

>

> I have decided to lead the Gita Discussions starting from Chapter

10.

 

 

Namaste RamChandranji

 

Your suggestion of resuming the Gita Satsangh from October 1 is

most welcome. The new members of the list who have joined in the

course of this year may not be aware of the high pace of useful

activity of this list during the course of the Gita Satsangh. I

wish and hope that the liveliness of those discussions comes back to

the list once more by Ram Chandranji's initiative.

 

PraNAms to all advaitins.

profvk

[Guest guest]

Namaste Ram Chandranji,

Thank you very much for this great gesture. I will certainly participate

wherever I have a question to ask or a worthwhile comment to make. I am sure

you will take care to provide unique headings to each one of your weekly

instalments and if members retained that heading while responding to an

instalment, it will be very helpful to assemble together contributions and

later on load it on to our File section.

Many thanks once again for this offer and praNAms,

Venkat

 

On 9/29/05, Ram Chandran <RamChandran wrote:

>

> Namaste:

>

> I have decided to lead the Gita Discussions starting from Chapter 10.

> The list has conducted the Gita Satsangh and we were in the middle of

> chapter 10 when the discussions stopped abruptly. I believe that this

> is a good time for its resumption. The Satsangh will resume from the

> 1st of October, the beginning of autumn.

>

> My plan is to post 3 (sometimes it could be from 2 to 4 depending on

> the subject matter) verses with a small commentary every Saturday.

>

 

 

 

[Guest guest]

List Moderator's Note:

While replying your mail, please do not include the entire message of the

previous poster. This is just a reminder for both new and existing members of

the list.

 

 

Namaste Ram Chandranji

Thank you very much for starting the Gita Satsangh. Can I ask your, and also the

lists advise on an appropriate Gita translation. I am looking for a translation

which would enable me to learn Sanskrit (and hence have a word to word Sanskrit

translation). Another important consideration is that it should be authoritative

and scholarly. I have identified the following and seek your opinion on this

selection:

 

1) Swami Gambhirananda (Shankaras commentary)

2) Swami Chidbhavananda

3) Winthrop Sargeant

4) Swami Chinmayananda

 

I also seek your view on the Jnaneshwars Gita. I borrowed Jnaneshwars Gita as

translated by Swami Kripananda from my local library. I found it very

engrossing. However on looking up the Siddha Yoga Dham (founded by Swami

Muktananda Paramahamsa, currently led by Gurumayi Chidvilasananda and to which

the translater belongs) on internet, I found some negative references at

http://www.rickross.com/reference/siddha/siddha1.html. Is there any other

translation of the Jnaneshwars Gita that you could recommend?

 

Thanks

Hersh

 

Ram Chandran <RamChandran wrote:

Namaste:

 

I have decided to lead the Gita Discussions starting from Chapter 10.

The list has conducted the Gita Satsangh and we were in the middle of

chapter 10 when the discussions stopped abruptly. I believe that this

is a good time for its resumption. The Satsangh will resume from the

1st of October, the beginning of autumn.

[Guest guest]

Namaste:

 

I am glad to note the positive response from several of you regarding

the Gita Satsangh. Regarding Sri Venkat's question, I do plan to

describe the thread title appropriately for every week so that we can

trace back for later reference.

 

Let me provide my feedback with respect to the questions raised by

Sri Hersh:

 

Ideally we should follow one book that satisfies most of our

requirements. Instead of reading several books, we can benefit more

by focusing on one-book and contemplate more on the subject matter.

Any one of the following three books will be sufficient for getting

both the meaning and reasonable commentary: 1) Swami Gambhirananda

(Shankaras commentary) 2) Swami Chidbhavananda 3) Swami Chinmayananda

 

All the above three are scholarly and liked by great number of

followers. Jnaneshwar's Gita commentary is quite intense with deep

meaning with examples. Swami Dayananda Saraswati's Gita Homestudy

Notes is quite comprehensive (over 2000 pages and it is now available

in CD-Rom) at Arsha Vidya Gurukulam (http://www.arshavidya.org)

website for about $40 (I don't know the exact price). Dr.

Radhakrishnan's book is very scholarly but it doesn't have word by

word translation. Gita Sankarabhasya by Krishna Iyer is another good

book. Both Swami Krishnananda's and Swami Sivananda's Gita commentary

are available in the Internet: (http://www.SivanandaDlshq.org/) There

are other small treatise on Gita by Rajaji, Gandhiji, Vinobhave and

several others. Tilak's Gita (karma yoga) is again good for

reference.

 

More than the books, Tilak, Gandhiji, Rajaji and the Swamijis not

only read and write Gita, most importantly they LIVE by GITA. The

following episode from one of Swami Chinmayananda's discourses may

provide as an eye opener: One of the attendees at the end of his

discourse wanted to show off by saying, " Swamiji, I have gone

through Gita more than 10 times!" Swamiji with a smile (his trade

mark) answered him: "I know that you have gone through Gita more than

10 times; did Gita go through you at least once!!" That silenced the

ego of the attendee. The bottom-line for all of us is to focus on

the real implied meaning of Gita and try our level best to follow

what is being said.

 

Warmest regards,

 

Ram Chandran

 

advaitin, Hersh Bhasin <hersh_b> wrote:

>

> Namaste Ram Chandranji

> Thank you very much for starting the Gita Satsangh. Can I ask your,

and also the lists advise on an appropriate Gita translation.

[Guest guest]

--- Ram Chandran <RamChandran wrote:

 

[..]

> There

> are other small treatise on Gita by Rajaji, Gandhiji, Vinobhave and

>

> several others. Tilak's Gita (karma yoga) is again good for

> reference.

>

> More than the books, Tilak, Gandhiji, Rajaji and the Swamijis not

> only read and write Gita, most importantly they LIVE by GITA.

 

Namaste.

 

Tilak's commentary on the Gita comes to the conclusion that Karmayoga

and GYAnayoga both lead to Moksha independently and directly:

 

Karmayoga -> Moksha

GYAnayoga -> Moksha

 

One can "choose" whichever path one wants to take. But Shankara's

GItA BhAshhya clearly distinguishes Karmayoga as being a preliminary

stage to GYAnayoga (i.e. Karmayoga indirectly leads to Moksha through

GYAnayoga):

 

Karmayoga -> GYAnayoga -> Moksha

 

Therefore, GYAnayoga or Atma-VichAra is the only direct path to

Moksha. This distinction was brought out in today's posting on the

discourses by Kanchi Maha-swamigaL, who points out that Tilak's

interpretation contradicts Shankara's.

 

advaitin/message/27852

 

--------------

Kanchi Maha-Swamigal's Discourses on Advaita Saadhanaa (KDAS-10)

 

KDAS – 10

 

12. TWO DIFFERENT PATHS FOR TWO DIFFERENT ASPIRANTS

(Continued)

 

....

 

Only after the mind has been purified by such desireless

karma does one become eligible for JnAna-yoga. In his Gita

Bhashya the Acharya has made this crystal clear. Though in

modern times several persons – Tilak, Gandhi and others –

say that the gita teaching is that karma yoga is a direct

path to salvation, the Acharya has shown that it is not so.

We are not directly concerned with that topic now, but I

have touched on that unknowlingly; so let me ‘clear’ some

cobwebs.

--------------

 

Regards,

 

Kartik

 

--------------------------

Work for the Employer with the best benefits! Work for God!

 

 

 

 

Mail - PC Magazine Editors' Choice 2005

 

[Guest guest]

Chapter 6 ver 3 says that " For the sage who wishes to ascend to (Dhyana-) yoga,

action is said to be the means. For that person, when he has ascended to

(Dhyana-)yoga, inaction alone is said to be the means." (Swami Gambhirnanda's

trans). Hence it seems correct that Karamayog is the first step and that when a

man has acended, Dhyanayog is the means.

 

Since the discussion has veered towards karamayoga/Dhyanyoga in this thread and

also by happy coincidence the Kanchi Maha-swamigaL discourse posting also dealt

with this topic, I would like the lists assistance in clearing an impasse in my

own mind. I would like understand how giving up the fruits of ones actions leads

to freedom from results. This particular impasse was brought about by the

following statement in the starting of chapter 6 of Shankra's commentary by

Swami Gambhirnanda.:

 

Objection: May it not be said that, since actions are performed by dedicating

them to God, therefore the results of actions do not accrue to their agent?

Reply: No, because it is reasonable that dedication to God should bring in

greater results (to the agent).

 

What I understood from this was that every action must have a reaction. To get

away from the reaction you give the fruit to the lord. In material life when you

make an investment, your principal grows. Thus a $100 investment will become

$110 at 10 % interest rate. Now we are talking of the best investment possible

i.e. investment in God. Thus your fruit will grow manyfold. Also compounding of

fruit takes place over many life times and thus the compounded fruit will be

humungous. So where is the possibility of escape from the fruit. The following

solutions to the disapperance of reations come to my mind.

 

1) It can be contended that the result of renouncing all fruits is increase of

sattva in the man - i.e. the fruit of such dedication is obtaining "sattva",

right knowledge , which shows man the correct path. But in the Gita Chapter 14

ver 6 it states that "Those situated in that mode become conditioned by a sense

of happiness and knowledge" i.e. sattva also binds albeit to happiness.

 

2) It can be said that different laws operate in the spiritual sphere and an

action need not be followed by reaction or that reactions get burnt up in such a

case. Then this becomes a question of faith as in the normal day to day life we

see actions followed by reactions. If it is just a matter of faith or shraddah,

we need not try to understand the Gita but just accept at face value the words

of the wise. If we do away with our mind, which of the acharays do we take to be

true. Shankra, Ramunaja and in recent times Tilak, Gandhi, Swami Chinmayananda

and Prabhupad all paint different pictures.

 

4) So Shankras interperation that ALL works need to be given up makes sense as

if there is no action, there will be no reaction.

 

5) However the Lord brings us back to the starting point with the statement in

Chapter 6 Ver 1:

" He who performs an action which is his duty, without depending on the result

of action, he is a monk and a yogi; (but) not (so in) he who does not keep a

fire and is actionless."

Thus I am going in a circular loop with this stream of thoughts and would

appreciate assistance in my understanding.

 

Thanks

Hersh

 

 

 

[Guest guest]

Namaste Sri Hersh:

 

You have loaded this post with some profound questions which do not

have simple answers! ProfVK has answered most of your questions

elegantly and has provided you links with additional explanations. I

appreciate your enthusiasm and hope you see you participate actively in

the Satsangh. In future, please ask one question at a time which would

motivate others to participte in the Satsangh with their explanations

and comments. The success of any Satsangh rests on the participation of

greater number of members without fear and reservation. Here is my

feedback to your questions (this is long because your questions were

long!)

 

In chapters 3 to 6, Arjuna's questions regarding the distinction

between "sannyasa yoga' and `karma yoga' confirm that he is confused.

When Arjuna expressed a desire to be a sannyasi. he meant it in the

sense of the life-style only. Thinking that karma was fraught with

problems, he wanted to live the life-style of a sannyasi. He knew he

was not a jnani, he did not have the knowledge, and so he knew he

should be pursuing it. And to do this, what better life-style is there

than that of a sannyasi? Arjuna misunderstood Sannyasa as a means for

renunciation of action. But Lord Krishna insists Arjuna not to

renounce "action' but recommend him renounce the fruits of his actions

(Karma Yoga).

 

This, then, was the thinking that prompted Arjuna's question: "0,

Lord!, which of these two-sannyasa or karma-yoga—is better? Which one

should I choose? If I have understood you correctly, you are saying

that karma is limited and therefore karma cannot liberate me. And,

although you say that karma-yoga is for antahkarana-suddhi (mind

purification), you also say that there is nothing equal to knowledge as

a purifier. Therefore, I should gain this knowledge, for which sannyasa

seems to be the better course. Furthermore, you have been praising the

renunciation of all action. If renunciation of all action is the final

end, why should I not give up all duties right now? This definitely

seems to be the more straightforward and appropriate way to gain the

knowledge."

 

To Arjuna, then, what Krsna was recommending seemed to be an

unnecessarily cumbersome way to proceed. First, you perform actions and

then, later, you discover that you are not the doer! You perform karma

and then you have to release yourself from karma-phala (fruits of

action). Hence, to give up karma and pursue knowledge seemed more

appropriate. As the end, so the means, Arjuna thought. If the end is

renunciation of all action, the means should also be renunciation of

all action. Why should one have to perform activities in order to

discover oneself to be free from all activities? Based on what Arjuna

had understood from listening to Krsna's words, he felt that Krsna had

a great value for knowledge and a value for sannyasa. "You say that

liberation is sannyasa. Why. then, do you ask me to pursue karma-yoga?"

At the beginning of the fifth chapter, Arjuna again asked essentially

the same question, although he put it a little differently. The same

question is asked at the beginning of the twelfth chapter and again in

the eighteenth chapter, each time in a slightly different form. Arjuna

is confused in understanding the distinction between – `sannyasa yoga

and karma yoga'; `jnana yoga and karma yoga' and finally `tyaga and

sannyasa.'

 

Essentially, sannyasa yoga implies that conducting actions with the

attitude of "nondoer." The true knowledge (wisdom) that "I am not the

doer" represents jnana yoga. In other words a true sannyasi is also a

true jnani or a perfect yogi (stithaprjana). The karma-phala tyagi is

a Karma Yogi who still believes that he is a doer but with the attitude

of sacrificing the fruits of his actions. He is also a tyagi but he is

not yet a sannyasi but can eventually emerge to become a non-doer.

Lord Krishna (also Sankara) recognizes that the fundamental problem

is "ignorance or corrupted mind with full of selfish desires" and good

starting point is mind purification. The best medicine for mind

purification is "karma yoga" and continued Sadhana of karma yoga will

enable one complete mind purification and attain jnana. A karma yogi

with continued practice will be able to cross the `vyavaharika level of

reality" and attain the "paramarthika level of reality." At the

paramarthika level of reality, karma yoga vanishes along with feeling

of doing the actions (doership) and the actionless state emerges! In a

sense, we all are like Arjuna confused because our mind is not

purified. In the eighteenth chapter, Lord asks Arjuna if he listened

to the Gita with one-pointed attention and whether his delusion was

dispelled; and in the seventy-third Arjuna assures the Lord that his

delusion was dispelled, wisdom gained and all his doubts removed, and

agrees to do His bidding. To remove our doubts, we should also follow

and keep one-pointed attention on the message of entire Gita and

surrender the doership (ego) to get our delusion dispelled!

 

Warmest regards,

Ram Chandran

 

 

 

 

advaitin, Hersh Bhasin <hersh_b> wrote:

> Chapter 6 ver 3 says that " For the sage who wishes to ascend to

(Dhyana-) yoga, action is said to be the means. For that person, when

he has ascended to (Dhyana-)yoga, inaction alone is said to be the

means." (Swami Gambhirnanda's trans). Hence it seems correct that

Karamayog is the first step and that when a man has acended, Dhyanayog

is the means.

>

[Guest guest]

--- Hersh Bhasin <hersh_b wrote:

> I would

> like understand how giving up the fruits of ones actions leads to

> freedom from results.

 

Giving up the fruits of action does not lead to freedom from results

of action. The results will continue to be accrued even though one

acts while mentally renouncing the results.

 

The results will stop accruing only after attainment of GYAna, when

it is known that "ACTION NEVER HAPPENED".

> 4) So Shankras interperation that ALL works need to be given up

> makes sense as if there is no action, there will be no reaction.

>

 

Yes, all action should be given up by taking sannyAsa.

 

But the key here is not so much about avoiding performance of action

by simply taking sannyAsa, but to note that sannyAsa demands

pre-requisites. If one does not possess viveka and vairAgya, one

SHOULD NOT take up sannyAsa. Arjuna for all his spiritual progress

did not possess vairAgya, and was therefore ill-qualified to take up

sannyAsa. At his stage, he was only qualified to perform karma, and

therefore had to uphold his dharma as a warrior and take part in the

war.

 

The sequence of events is:

 

Karma Yoga -> sannyAsa -> GYAna Yoga -> Mukti

 

Karma Yoga is the preliminary step before taking up sannyAsa, so

Krishna teaches Arjuna to perform Karma Yoga and become eligible for

sannyAsa by attaining vairAgya.

> 5) However the Lord brings us back to the starting point with the

> statement in Chapter 6 Ver 1:

> " He who performs an action which is his duty, without depending

> on the result of action, he is a monk and a yogi; (but) not (so in)

> he who does not keep a fire and is actionless."

 

Strictly speaking (note the word "strictly"), the GItA verse 6.1 is

false - it is only an arthavAda (praise of action).

 

This is discussed in detail at

http://lists.advaita-vedanta.org/archives/advaita-l/2004-December/014453.html

 

Basically, the shAstras say that a sannyAsI should give up fire, but

BG 6.1 says otherwise:

 

1) shruti, smR^iti - "A sannyAsI shall live without a fire."

2) BG 6.1 - "A sannyAsI is not one who is without a fire."

 

Shankara in his GItA commentary says that since BG 6.1 contradicts

so many shAstras that demand the giving up of fire by a sannyAsI,

Krishna is only praising action so that Arjuna may not take up

sannyAsa without the right qualifications.

> Thus I am going in a circular loop with this stream of thoughts

> and would appreciate assistance in my understanding.

>

> Thanks

> Hersh

>

 

Regards,

 

Kartik

 

--------------------------

Work for the Employer with the best benefits! Work for God!

 

 

 

 

Mail - PC Magazine Editors' Choice 2005

 

[Guest guest]

Namaste Sri Karthik:

 

Your point is well taken. The bottom line message is that Karma yoga is

for everyone (there are no regulations or restrictions regarding who

can perform karma yoga) where as Sannyasa is not for everyone! The

message of Gita is to warn us all, that "sannyasa' should not be taken

as an excuse to avoid actions. Arjuna was in fact had the wrong

impression that 'giving up actions' and taking up the sannyasa is very

noble. Krishna wanted to rule out this 'wrong notion' and points out

that 'sannyasa' is not for everyone and the qualification for becoming

a sannyassi is to attain the attitude of 'actionlessness.' He further

wanted to assure Arjuna that only through 'karma yoga' he can attain

the qualification to become a 'sannyasa.' This may explain why in the

Vedic system of life, 'sannyasa ashrama' is the last of the four before

ashramas before liberation!

 

regards,

 

Ram Chandran

 

Note: In Sankara Institutions (Sringeri and Kanchi) the selection and

initiation of 'sannyasa' consists of strict rules and guidelines.

 

advaitin, S Jayanarayanan <sjayana> wrote:

> Shankara in his GItA commentary says that since BG 6.1 contradicts

> so many shAstras that demand the giving up of fire by a sannyAsI,

> Krishna is only praising action so that Arjuna may not take up

> sannyAsa without the right qualifications.

>

[Guest guest]

hello,

please excuss me i am new to the group and i was wondering

what is the fire this passage speaks of??

thanks ,

jennifer

S Jayanarayanan <sjayana wrote:

--- Hersh Bhasin <hersh_b wrote:

> I would

> like understand how giving up the fruits of ones actions leads to

> freedom from results.

 

Giving up the fruits of action does not lead to freedom from results

of action. The results will continue to be accrued even though one

acts while mentally renouncing the results.

 

The results will stop accruing only after attainment of GYAna, when

it is known that "ACTION NEVER HAPPENED".

> 4) So Shankras interperation that ALL works need to be given up

> makes sense as if there is no action, there will be no reaction.

>

 

Yes, all action should be given up by taking sannyAsa.

 

But the key here is not so much about avoiding performance of action

by simply taking sannyAsa, but to note that sannyAsa demands

pre-requisites. If one does not possess viveka and vairAgya, one

SHOULD NOT take up sannyAsa. Arjuna for all his spiritual progress

did not possess vairAgya, and was therefore ill-qualified to take up

sannyAsa. At his stage, he was only qualified to perform karma, and

therefore had to uphold his dharma as a warrior and take part in the

war.

 

The sequence of events is:

 

Karma Yoga -> sannyAsa -> GYAna Yoga -> Mukti

 

Karma Yoga is the preliminary step before taking up sannyAsa, so

Krishna teaches Arjuna to perform Karma Yoga and become eligible for

sannyAsa by attaining vairAgya.

> 5) However the Lord brings us back to the starting point with the

> statement in Chapter 6 Ver 1:

> " He who performs an action which is his duty, without depending

> on the result of action, he is a monk and a yogi; (but) not (so in)

> he who does not keep a fire and is actionless."

 

Strictly speaking (note the word "strictly"), the GItA verse 6.1 is

false - it is only an arthavAda (praise of action).

 

This is discussed in detail at

http://lists.advaita-vedanta.org/archives/advaita-l/2004-December/014453.html

 

Basically, the shAstras say that a sannyAsI should give up fire, but

BG 6.1 says otherwise:

 

1) shruti, smR^iti - "A sannyAsI shall live without a fire."

2) BG 6.1 - "A sannyAsI is not one who is without a fire."

 

Shankara in his GItA commentary says that since BG 6.1 contradicts

so many shAstras that demand the giving up of fire by a sannyAsI,

Krishna is only praising action so that Arjuna may not take up

sannyAsa without the right qualifications.

> Thus I am going in a circular loop with this stream of thoughts

> and would appreciate assistance in my understanding.

>

> Thanks

> Hersh

>

 

Regards,

 

Kartik

 

--------------------------

Work for the Employer with the best benefits! Work for God!

 

 

 

 

Mail - PC Magazine Editors' Choice 2005

 

 

 

 

 

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[Guest guest]

advaitin, jennifer spears

<jenny44212001> wrote:

> hello,

> please excuss me i am new to the group and i was

wondering what is the fire this passage speaks of??

> thanks ,

> jennifer

> S Jayanarayanan <sjayana> wrote:

> --- Hersh Bhasin <hersh_b> wrote:

>> Basically, the shAstras say that a sannyAsI should give up fire,

but

> BG 6.1 says otherwise:

>

> 1) shruti, smR^iti - "A sannyAsI shall live without a fire."

> 2) BG 6.1 - "A sannyAsI is not one who is without a fire."

>

> Shankara in his GItA commentary says that since BG 6.1 contradicts

> so many shAstras that demand the giving up of fire by a sannyAsI,

> Krishna is only praising action so that Arjuna may not take up

> sannyAsa without the right qualifications.

 

Namaste, Jennifer-ji

 

The fire that is spoken of is the ritual fire which every

householder brahmin is expected to keep aloft all through his life,

so long as he is Grrihasta (householder). But when the householder

becomes a sannyasi he is expected to have renounced everything

including this obligation to keep this fire aloft; in other words he

is not required to do any ritual that needs a fire. Now the shloka

6.1 says that just because someone has renounced the fire ritual

does not mean he has become a sannyasi. In fact the shloka says:

 

"Whoever does the work to be done without resort to its fruits, he

is the Sannyasi and Yogi, not the man who lights not the sacrificial

fire and does not the works"

 

Simply said, to be called a real Sannyasi, one has to really

renounce the fruits of all actions rather than just don the outward

symbols of Sannyasa. The outward symbols are, for instance, not

lighting the sacrificial fire. Another outward symbol is donning the

ochre robe. Just one has an ochre robe he does not become a true

Sannyasi!

 

PraNAms to all advaitins

profvk

[Guest guest]

--- jennifer spears <jenny44212001 wrote:

> hello,

> please excuss me i am new to the group and i was

> wondering what is the fire this passage speaks of??

 

It refers to a fire-worship ritual called agnihotra, and belongs to

the Karma KANDa (pertaining to action) portion of the Vedas. By

contrast, the upanishhads belong to the GYAna KANDa (pertaining to

wisdom) portion of the Vedas.

 

http://www.agnihotraindia.com/index1.asp

http://www.agnihotraindia.com/perform.asp

> thanks ,

> jennifer

 

Regards,

 

Kartik

 

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