A Perspective - 21

[Guest guest]

Sarva karma sanyaasa:

 

We are addressing some of the questions raised in the course of these

presentations. One is by Shree Bhaskar in terms of sanyaasa.

 

Bhaskar:

And finally, what your good self explained in the mail pertains to 'karma phala

tyAga' with ahaMkAra & mamakAra tyAga...But story does not end there, shankara

at various places without any ambiguity insists on 'sarva karma saNyAsa' too

i.e. nivrutti mArga. If time permits kindly share your thoughts on these two

points.

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

Here is my perspective on the topic addressed:

 

Karma phala tyaaga is what it says – I am renouncing the results of an action

– What does that mean or what does that really involve. Let us take an

example. I worked very hard for a month and as a result I got paid, the salary

that is due to me. Now scripture says I have to practice karma phala thyaaga for

my chitta suddhi or for purification of my mind. Does that involve renouncing

my salary? If so, pretty soon I will be on the streets begging for food. In

addition, I will be dragging all others who depend on that salary. Obviously

that is not what karma phala tyaaga implies.. When it says that I have to

renounce the results of my action, I can do so only if there is feeling that the

results are mine that is there is a mamakaara associated with the results. I

cannot definitely renounce that which does not belong to me. There is a famous

saying in Telugu – attagari sommu alluDu daanamu cesinaTTu – that is it is

like mother-in-laws wealth the

son-in-law is readily and freely donating to others. Hence, I have to own it

for me to renounce. The salary belongs to me since I worked hard and earned out

my sweat; we say. That is our attitude when we perform an action and gets the

results of the action. We think we deserve. By the by, there is a booklet with

the title - Serve & Deserve - by Swami Tejomayanandaji glorifying Hanuman who

serves without any expectations and returns; hence deserves to be revered as God

himself. The essence of the book is - I have to serve in order for me to

deserve.

 

The renunciation of fruits of the action, therefore, involves a change in the

attitude with which I receive the fruits of my actions. In addition, it involves

an attitude with which I expend or dispose off the fruits of action. First, the

purpose of karma yoga is to prepare my mind for jnana yoga, the very karma has

to be done with Iswara arpita buddhi or an action performed with an attitude of

offering to the Lord. Lord will accept only if it is offered with devotion –

yat karoshi yadaShNaati .. tat kuruShva madarpanam – whatever you do, eat etc

offer it to Me – says Krishna. Before that He says,- I will accept whatever

you offer – patram, pushpam, phalam, toyam, yo me bhktyaa prayacchasi– who

ever offers me a leaf, a flower, a fruit or even little water, I will accept it

if it is offered with devotion. Therefore it is not what I offer but with what

attitude I offer counts.

 

Since the Lord is everywhere, including in the field of action that I am

involved, in order for me to offer the action to the Lord, the action should be

offer-worthy. That means first it should be 1) dhaarmic action, and 2) complete

action, well executed to the best of my ability, taking into consideration all

the factors that go into the action. Dhaarmic actions could be those that are

obligatory; that is obligatory because of my status in the family, in the

society, in the organization that I am involved or actions that are done for the

benefit of society at large. We say Lord is omnipresent, that is present

everywhere or there is no place where He is not. However, when I recognize this

fact and recognize His presence in every field of action or set-up that I am

involved, I cannot but be a devotee all the time. Hence I am not a devotee only

in the temple; I have to be a full-time devotee, if and when I recognize the

truth of the statement that He is

omnipresent. That is jnaana part of the karma yoga, that is, the recognition of

His presence everywhere, in every field of action.

 

Hence karma yoga involves performing all obligatory actions while remaining as a

full time devotee of the Lord. Hence as a father I am a devotee + a father thus

becoming a devoted father, as a husband I become devoted husband, similarly

devoted wife, devoted son/daughter, devoted student/teacher, devoted

employee/employer, devoted citizen; thus the seal of devotion goes with every

action, since in every action He is there. Hence Krishna says yogaH karmasu

koushalam – the dexterity in action becomes a norm for a karma yogi. This is

what is involved in offering action as a prayer to the Lord, as a devotee. All

the obligatory actions become the best that I can perform with as much of

perfection as possible. In that perfection, the Lord Himself manifests in the

action or the action itself becomes an inspired action. The second aspect is to

recognize that Lord is karma phala daata – the one who gives the results for

the action taking into consideration

innumerable factors that are involved in framing the results. Let us take a

simple action of throwing a stone. Once I throw a stone or once throwing action

is completed, the trajectory of the stone does not depend any more on me but on

the gravitational laws, frictional laws etc which are authored by Him. In

addition, other factors can come in, such as someone or something coming in

between the stone and the target thereby undermining the result of the intended

action, for which I have no control. Hence all those factors that I have no

control in formulating the results of the action are together called daivam,

discussed in 18th Ch. of Gita. In essence, the results for my action come from

Him and I have no control on the result. Another way of looking at this is, I

can only perform an action in the present and the result is always is future to

the action and I have no control on the future. Hence Krishna’s statement –

karmani eva adhikaaraste;

maaphaleshu kadaachana – to be translated as, one has only choice in action

but not in the results of the action. I cannot will the result of an action.

Thus I have recognized His presence in the set up and perform the action as best

as I can and offer the action with devotion as a prayer to the Lord. Since the

result of action comes from Him, I accept the result as prasaadam (I do not know

an equivalent word in English) that is with reverential attitude, since it comes

from Him. This means there is no mamakaara in the result when I accept the

result as His prasadam. I have no attachment to the result. Next when someone

offers as Lord’s prasaadam my attitude in receiving it is an attitude of

reverence, since it comes from Him. Irrespective of whether it is a sweet, hot

or bitter; food, flower, or water, I accept it without questioning why or why

not –thus only with a reverential attitude without any likes and dislikes

superimposed on it.. Thus the

result is accepted without a reaction. If the result is not what I wanted, then

I learn from the result and formulate or refine the next course of action and

perform with greater skill which again is offered to the Lord as kaikaryam or as

a prayer. Krishna says when everyone performs their allotted action

cooperatively for the benefit of the totality, it forms a yagna and the gods

which are deities of the phenomenal forces have to shower the results when they

are pleased by the action (that is when the action is perfect). Thus we please

the gods in performing our action in unison cooperatively, and gods have to

please us by giving proper results; and we perform again thus setting the

eternal wheel of action and results. In the cooperative action, I have to share

the results with those who participated in the yago of action, in proportion to

the input. That is the wheel of dharma set into eternal motion- says Krishna. In

essence the karma phala tyaaga

involves 1. performace of action as a duty (which is called service) and

accepting the result as prasaadam – without reaction other than a reverential

attitude. In the process mamakaara or notion that this is mine goes away –

What I have is His gift and what I do with what I have is my gift to Him- says

Gurudev Swami Chinmayanandaji – this continuous exchange of gifts forms

dhaarmic wheel of action set forth by the creator himself in the beginning of

creation, says Krishna. This is the essence of karma phala tyaagam. In the

process, from the result, I utilize part of it for my and for my family needs,

and the rest I put back into the field of action for the benefit of the

totality. Thus whatever I have is His gift and that has to be properly utilized

giving back to the totality or to the Lord Himself as my gift, after taking care

of my needs as well as those who depend on me. Living within that frame of mind

will purify the mind and prepare it for

the jnaana yoga.

 

The next level of understanding comes with jnaana where I understand that I am

not ever a doer to have the result. Here there is no karma phala tyaaga since

karma itself does not belong to me. It is clear understanding that I am never a

doer to begin with. This understanding comes with jnaana where I understand that

I am akarthaa – in spite of actions being done by the body, mind and

intellect, BMI. This understanding comes only when I recognize that they (BMI)

are in me and I am not in them. They are part of prakRiti which is my lower

nature. My true nature is I am pure existence-consciousness-limitless. I pervade

this entire universe of beings and objects in an unmanifested form –

maya tatam idam sarvam jagat avyakta muurtinaa,

mastaani sarva bhuutani na ca aham teshu avasthitaH| says Krishna.

I pervade this entire universe in unmanifested form. In Me only all beings are

there, but yet I am not in any of them. When jnaani understands that I am that

– tat tvam asi- any claims that I am doer gets transcended in that

understanding – He may scream with ecstasy – akartaaham abhoktaaham ahameva

ahamavyayaH – I am neither doer nor enjoyer, I am that I am eternal and

inexhaustible. When that understanding sinks in, I recognize that BMI belongs

to the prakRiti which is nothing but maayaa only – maayantu prakRitim

viddhyaat says swetasvatara Up. I recognize that I am pure saakshii and

prakRiti becomes dynamic in my presence and performs an action and

Sat-chit-ananda that I am is never get affected by the actions or inactions of

the prakRiti. Krishna says: prakRiti eva ca karmaaNi kriyamaanaani sarvaShaH|,

yaH pasyati tat aatmaanam akartaaram sa pasyati||

– All actions are done by prakRiti alone and who ever recognizes that I am

never a doer – he alone sees the truth. Hence jnaani understands that actions

do not belong to him but to prakRiti but that prakRiti acts in his presence

only. He remains akarthaa or non-doer in spite of any action that is being done

in his presence. Krishna discusses action, inaction and unaction exhaustively in

Ch. 4 saying that many have misconceptions about it.

 

With this understanding we can look at the question – what does the sarva

karma sanyaasa – renunciation of all actions implies. This cannot be done by

giving up the action as Krishna discusses in the 18th Ch. Gita. He starts the

gitopadesha with the statement that no one can remain even for a second without

performing an action. If so, how can I give up an action. However if I

understand correctly that I am never an actor in spite of the action that is

being done at BMI level, then I have – as though – renounced any notion that

I am actor – that forms the essence of sarva karma sanyaasa – giving up all

the actions without any exception. Hence the statement essentially means there

is no more kartRitva bhaavam, that is the notion that I am doer is gone in the

awakening of the knowledge that I am pure saakshii swaruupam. Clear

understanding of this fact is sarva karma sanyaasa. It is essentially renouncing

the wrong notions that I am doer and

therefore I have give up the doing. If I am never a doer, where is there then

to give up. Therefore karma sanyaasa should imply I am renouncing the notion

that I am a doer. That can happen only when I understand the fact that I am pure

sat-chit-ananda swaruupa. Hence Krishna says:

naivakinchit karomiiti yukto manyeta tattavavit|

pasyanshRinvanspRishan jigran ashnan gacchanswapansvasan||

pralayan visRijan gRahanan unmiShannimiShannapi|

indriyanindriyaartheShu vartanta iti dharayan||

All activities are being done by the senses as they are programmed and jnaani

understands that he is never a doer –Krishna lists all the activities at BMI

level as being performed by the prakRiti itself.

 

That understanding is sarva karma sanyaasa – it is not really renouncing

actions that I never do but renouncing the notion that I am doer. Notions will

get removed only in the awakening of the knowledge.

 

Hari Om!

Sadananda

[Guest guest]

We are addressing some of the questions raised in the course

of these presentations. One is by Shree Bhaskar in terms of sanyaasa.

praNAms Sri Sadananda prabhuji

Hare Krishna

Frankly, I am not following your perspective

series prabhuji...Since my name was there on the top of the article, I

am forced to read the full article in detail. Thanks a lot for a

comprehensive reply on the karma phala saNyAsa and sarva karma saNyAsa.

I think while explaining sarva karma saNyAsa, you have taken the

standpoint of jnAni who does action without any notion of doership (katrutva

bhAva) and not strictly physical renunciation of the action (bhautika saNyAsa)...So,

karma saNyAsa what you explained in the result of realization that he is

non-doer. But if my memory serves me right, Sri shyAm prabhuji was

arguing about the indispensability of physical renunciation, bhikshAcharya

in sAdhana mArga and shankara's emphasization on the same!! You might have

read my counter thoughts on this. This is exactly where I requested your

thoughts on physical saNyAsa prabhuji...As far as karma phala tyAga &

inaction in action I am in full agreement with your goodself.

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

advaitin , Bhaskar YR <bhaskar.yr wrote:

>. This is exactly where I requested your thoughts on

> physical saNyAsa prabhuji...As far as karma phala tyAga & inaction in

> action I am in full agreement with your goodself.

 

Bhaskarji - PraNAms

 

As for as physical sanyaasa is concerned I concur with Swami Paramarthanandaji

talks on Sanyaasa - One may be able to down load that talk.

 

In essence it is not necessary, but it is helpful.

 

The true sanyaasa that is required is to give up all the wrong notions about

myself. The rest of it I take as interpretations and one has to interpret

correctly since the ultimate goal is oneself that is beyond any attachments or

renunciations. NivRitti as saadhana is only to give up unnecessary things that

distract the mind and concentrate on the teaching of the Vedanta. There also

physical sanyaasa can help but it is not necessary. NivRitti as the end point

is what I have written to recognize that I am never a doer in order for me to

give doing. Hope I am clear. When I understand my nature is nitya mukta

swaruupam - any pravRitti or nivRitti has no meaning.

 

Ultimately realization is to realize that I do not have to realize. For that

pravRitti and/or nivRitti are needed. Remember that I have to run four miles to

find out that I did not have to run that four miles. The point is I have to

recognize the chain I am looking for is with me all the time. If I can know that

without running - that is better. Other wise I have run and then realize the I

did not have to run. Essentially what is needed is saadhana catuShTaya sampatti.

 

Hari Om!

Sadananda

[Guest guest]

Dear Sada-ji,

My teacher Dr. Krishnamurthy Sastri who is an eminent scholar in Vedanta has

also repeatedly stated in our class that Shri Shankara does not consider

sannyAsa to be essential.

If we say that Shri Shankara insists on sannyAsa, then we must also accept that

the sannyAsa he is speaking about is what is laid down in the shruti and smRti.

That is very much different from the diluted sannyAsa of some present-day

sannyAsis. The traditional type of sannyAsa is what is observed by the Acharyas

of the mathas established by Shankara and the other sannyAsis there. They should

bathe three times a day (triShavaNasnAnam), do japa and eat only once a day. The

traditional kind of sannyAsa can be given only by the traditional sannyasis.

They will give it only to Brahmin males and that too only to those who have been

leading their lives strictly as laid down in the shrutis and smRtis. Most of us

cannot dream of being accepted by them for sannyAsa. So from the practical point

of view also there is no point in saying that sannyAsa is essential.

 

Swami Sivananda gave sannyAsa irrespective of caste and also to women. But this

is not approved by the traditional Acharyas. Shankara has said in the

bRihadAranyaka up. bhAShya that only Brahmins are entitled to sannyAsa.

According to Manu smRti a Brahmin loses his brAhmaNatva if he does not study the

vedas. Such a person will not be given sannyAsa by the traditional Acharyas.

 

Any one can get the modern kind of sannyAsa, but that is not the sannyAsa that

Shankara speaks of.

 

Best wishes,

S.N.Sastri

 

 

advaitin , " kuntimaddisada " <kuntimaddisada wrote:

> As for as physical sanyaasa is concerned I concur with Swami Paramarthanandaji

talks on Sanyaasa - One may be able to down load that talk.

>

> In essence it is not necessary, but it is helpful.

>

> Hari Om!

> Sadananda

>

[Guest guest]

Namaste.

 

Shri Bhashyam Swamigal, a foremost disciple of Shri Chandrasekhara Bharati of Sringeri wrote a wonderful book called "yati dharma nirnayah". Really worth reading. I made a cursory reading of that book and thought myself whether there are any such yatis who are following these dharmas now.

 

BTW, i have heard that Shri Nrisimha Bharati of Sringeri gave sanyasa to a stri who was a yogini. She was a chandikopasaki who used to be in antarmukha avastha always. After sanyasa, her name was Chandikananda Bharati.

 

regs,

sriram--- On Sat, 13/2/10, snsastri <sn.sastri wrote:

snsastri <sn.sastri Re: A Perspective - 21advaitin Date: Saturday, 13 February, 2010, 9:02 PM

Dear Sada-ji,My teacher Dr. Krishnamurthy Sastri who is an eminent scholar in Vedanta has also repeatedly stated in our class that Shri Shankara does not consider sannyAsa to be essential.If we say that Shri Shankara insists on sannyAsa, then we must also accept that the sannyAsa he is speaking about is what is laid down in the shruti and smRti. That is very much different from the diluted sannyAsa of some present-day sannyAsis. The traditional type of sannyAsa is what is observed by the Acharyas of the mathas established by Shankara and the other sannyAsis there. They should bathe three times a day (triShavaNasnAnam) , do japa and eat only once a day. The traditional kind of sannyAsa can be given only by the traditional sannyasis. They will give it only to Brahmin males and that too only to those who have been leading their lives strictly as laid down in the shrutis and smRtis. Most of us cannot dream of being accepted by them for sannyAsa.

So from the practical point of view also there is no point in saying that sannyAsa is essential. Swami Sivananda gave sannyAsa irrespective of caste and also to women. But this is not approved by the traditional Acharyas. Shankara has said in the bRihadAranyaka up. bhAShya that only Brahmins are entitled to sannyAsa. According to Manu smRti a Brahmin loses his brAhmaNatva if he does not study the vedas. Such a person will not be given sannyAsa by the traditional Acharyas.Any one can get the modern kind of sannyAsa, but that is not the sannyAsa that Shankara speaks of. Best wishes,S.N.Sastriadvaitin@ s.com, "kuntimaddisada" <kuntimaddisada@ ...> wrote:> As for as physical sanyaasa is concerned I concur with Swami Paramarthanandaji

talks on Sanyaasa - One may be able to down load that talk.> > In essence it is not necessary, but it is helpful. > > Hari Om!> Sadananda>

The INTERNET now has a personality. YOURS! See your Homepage.