Observation on the Limitations of Karma (Action) in the Shankara Vedanta Shashi Tiwari 'kkÄïjosnkUrs fda Kkusu eqfDr#r deZ.kk bfr fopk;Z KkudeZ.kks% izk/kU;a izfrik|rs¿=k ys[ksA eks{kLrq vkRe& lk{kkRdkjs.kSosfr fu:I; deZ.kks¿fi egÙoa izn';ZrsA vkRelk{kkRdkjs.kSo izkI;ek.kks eks{k% deZ.kkfi izkI;rsA Kku×p lk{kknqidkjda] deZ pkjknqidkjdfefr izLrqR; mHk;ksjfi lea egÙoa izfr"BkI;rs 'kkÄïjereuqYyÄ~?;k& fLeu~ izLrkosA The principal Upanishads constitute the final portion of the Vedas and therefore, are known as ‘Vedanta.’ Later on, San- skrit Acharyas utilized major Upanishads for building up one of the most important system of philosophy, namely the Vedanta. So now the word ‘Vedanta’ has come to mean the philosophy rather than the Upanishads, the source material from which that phi- losophy is developed. The Upanishads are neither the work of one seer nor they reveal any explicit subject. They are documents ex- ploring the revelation of higher reality intuited by different Vedic seers at different times. These texts describing Brahmavidya are interpreted by ancient Indian philosophers variously and thus dif- ferent philosophical systems are constituted such as Kevala-advaita, Vishisht-advaita, Dvaita, Shuddh-advaita, Daita-advaita etc. Among them philosophy of Vedanta enunciated by Adi Shankar- acharya (788-820 A.D.) is called’ Kevalaadvaita’ It is also known as Shankara- Vedanta due to his immense contribution to Vedanta. In his life time, Shankara defeated in debate the followers of the path of Buddhism, Shaktism, Shaivism, Kapalikas etc. and 44 laLÑr&foe'kZ% established his doctrines of his Advaita Vedanta philosophy. Be- sides being a philosopher and a debater he was a saint, a poet and a great religious reformer. From that time, Advaita philosophy has influenced Indian religious life to a great extent. In this reference S.N. Dasgupta may be quoted, “So great is the influence of the philosophy propounded by Shankara and elaborated by his illus- trious followers that whenever we speak of Vedanta-Philosophy, we mean the philosophy that was propounded by Shankara. If other expositions, are intended, the names of the exponents have to be mentioned, e.g. Ramanujamata, Vallabhamata, etc.”1 1. Major Doctrines of Acharya Shankara Shankaracharya wrote commentaries on Prasthana-trayi - Major (eleven) Upanishads, Brahmasutra and Shrimadbhagava- dgita and tried to establish his principles related to Brahman, Jiva. Maya, world, life, liberation etc. He propounded the doctrine of identity of Brahman and Atman. Salvation (Moksha) or deliver- ance from the cycle of birth and death is the Vedantic goal of hu- man life. He holds that the world of multiplicity has its being in the non-dual Brahman apart from which it has no independent existence or reality. Shankara accepts perception, inference and scriptural testimony as the sources of valid knowledge. According to him the emancipation or liberation (Moksha) is the result of real knowledge of the identity of the Self and Brahman. By knowledge, Shankara means realization of the Self, a rare event, which can take place only when aspirant is most competent. Perception of oneness is knowledge and perception of diversity is not-knowl- edge. Liberation is merely a discovery of one’s non-dual Self. Ap- parent multiplicity is nothing but result of ignorance. It is sure that only knowledge of Self (Jnana) leads to liberation. For this state- ment there are a number of Upanishadic evidences: ‘Without knowledge, there is no salvation.2’ ‘He who knows the Supreme Brahman verily becomes Brahman’.3 ‘When to the knower all be- ings become one with his own Self, what delusion, what grief can there be when one perceives the unity?’4 After realizing the high- est reality there is no place for lamentation. Thus path of knowl- edge (Jnana) alone is the means for attaining liberation according to Shankara Vedanta. He has emphasized that there can be no state of liberation without real knowledge of Self. Actually supreme knowledge’ Vidya . is the knowledge of oneness. In other words that is to know the identity of the Self and the Brahman. The seeker has to know that Supreme Brahman who resides in all beings. As Observation on the Limitations of Karma (Action)... 45 says Upanishad. ‘the wise beholds all beings in his own Self and his own Self in all beings; for that reason he does not hate any- one.’5 All the revulsion arises from seeing some thing different from Self. For a man who all the time sees the Self there is no object which could cause the feeling of revulsion. A man endowed with Self- knowledge remains undisturbed by the outer manifestations of ugliness or beauty, strength or weakness. For the knower multi- plicity is shattered and he is free from pain and pleasure. According to Shankara in order to obtain this knowledge, one has to acquire four qualifications, namely (1) discrimination between eternal and non-eternal ( Nilyanitya-vastu- vivek), (2) non- attachment to the enjoyment of this and the other world ( lhamutra- phalabhoga-viraga), (3) six ethical qualifications ( Shama- damadisadhanasampatti), and (4) intense desire for liberation ( Mumuksha). In his work entitled ‘Vivekchudamani’ Shankara has explained these qualities as essential conditions for the seeker of Supreme Truth. He has highlighted that Self-knowledge should be imparted by a Brahmanishtha Guru to a tested sincere disciple having these qualities. For a knower attainment of true knowl- edge alone is liberation. 2. Importance of Actions (Karma) in Life All the important scriptures instruct upon actions, espe- cially performance of duties prescribed in the scriptures must be done by human beings. The result of Karma or ritualistic perfor- mances is told in Vedic texts as attainment of celestial abodes. As such an attainment is transitory and material, thus practice of karma is considered unwise. The Bhagavadgila also disapproves Sakama Karma. Gita is well known for establishing the principle of action without attachment (Nishkama Karma- Yoga).6 It says, ‘You have a right to perform your prescribed duty, but you are not entitled to the fruits of action.’ The Isha Upanishad in the second verse exhorts, ‘By doing Karma one should wish to live here for a hundred years.’7 This means that should one desire to live a hun- dred years then it is only doing the actions like Agnihotra etc., enjoined for him. For such a man there is no other mode whereby he is not tainted with evil actions. Gita says no one can live with- out doing actions. Even in sleeping state mind remains active. The journey of life cannot be fulfilled without performing actions. Gita instructs, ‘Perform your prescribed duty, for doing so is better than not working.’8 Commenting on the second verse of lsha Upanishad, 46 laLÑr&foe'kZ% commentator Upannishad-Brahmayogi has written that it is bet- ter for an ignorant to perform actions even with desires. The ac- tions are considered necessary requirement for worldly beings in almost every philosophical move. 3. Salvation and Knowledge It is universally accepted in Indian intellectual traditions that freedom of soul is the ultimate goal of mankind. It is known as fourth Purushartha. Also, there is no point of difference in real- izing that the supreme happiness lies in the liberation of soul, but there are various opinions in regard to the ways of achieving this goal. Even the position and the relation of knowledge and action are looked at from different view-points. Some philosophers advo- cate knowledge as the sole means of liberation, while others advo- cate the combination of action and knowledge as the means of it. Similarly, from generations, the way of right living has been a seri- ous question. Is life to be spent in walking the path of renunciation or in striving on the path of action? The Vedic literature covers a wide range of thoughts about it, but Isha Upanishad’s real excel- lence lies in the analysis of the two doctrines, the two ways, i.e. knowledge ( Jnana) and action( Karma). According to some think- ers who are called Samuccayavadins, the Isha Upanisad advo- cates a synthesis of Karma and Jnana for the attainment of final liberation. But according to some other commentators it describes Jnana and Karma as two different ways, meant for different types of seekers, for attaining different results. The seer of the Isha Upanishad teaches the way to know the real nature of Brahman and also the way to lead a successful life. For this the great declarations of opening two verses are im- portant. They refer to two disciplines. The first verse shows the path of knowledge and prescribes the discipline of complete re- nunciation. It states, ‘whatever there is changeful in this changing world, all that must be enveloped by the Lord. Protect the Self by renunciation. Do not covet the wealth of anyone.’9 This profound utterance declares that the whole universe is nothing but the Brah- man. He is identical with the Atman. An illumined person regards the whole universe as Atman alone, and so he renounces the worldly objects. The second verse indicates the path of action. It declares, ‘For a man, there is no way other than Karma. Actions should be performed in a spirit of dedication so that they do not cling to the Self.’10 This mantra says that those who are attached Observation on the Limitations of Karma (Action)... 47 to earthly life should perform righteous duties in a spirit of dedica- tion. The verse provides the philosophical background of the Karma-yoga of Gita. Again in this Upanishad, verses nine to eleven indicate that Vidya and Avidya are to be taken together for a su- perior result.