Jnani should give up karma why? from Shankara-bhashya

[Krishna Kashyap]

I am studying Kena Upanishad. at the end of 4th khanda, there is a discussion about why Jnani should give up karma. the vedadhyayana and other karmas are unnecessary for moksha. This kind of discussion occurs in all of Prasthana scriptures commented by Shankaracharya.

If you see kena upanishad bhashya, invariably there will be a reference to bramhasutra bhashya or some brihadaranyaka or chandogya sentence. Has anyone done a document that indicates the root of all such arguments and why Shankaracharya is denying jnana-karma samucchaya or anga-angi bhava between jnana and karma?. Even in Isavasya, the same concept comes up. However, in every Upanishad or gita bhashya, there are a lot of references that go back to either Brahma sutra bhashya or some brihadaranyaka or other Upanishad bhashya. 

Obviously, if anyone quotes for example kena upanishad bhashya line to justify isavasya line, and vice-versa, that becomes a game or cyclic dependency issue.

Has someone studied this issue and come up with a concept as to why Shankaracharya is against karma being an anga for jnana?

I know we can study any particular upanishad bhashya of Shankaracharya and go on a linear line by line understanding. However, he often emphatically suggests how can you mix light and darkness? tejas timira iva? and all such powerful statements to prove this point. However, where is the root of such arguments? This is an academic study I am thinking about where the entire concept of why karma cannot be an anga for jnana. If so why karmas are prescribed and to whom? how does one transcend from being a karma-doer to a karma-ignorer? 

I am particularly looking for the concept behind it.

I have come across things like seeing a serpent in a dream you cannot take a stick and chase it away. You have to get out of the dream state and then know there is no serpent to start with and you don't need a stick or action. so here the idea is ajnana is the reason for action. if one has atmaikya jnana no karma is possible. the problem is in the phase of sadhana, where does one give up and when should a person never give up.

All these are stray concepts. I want the definitive concept and upanishad reference proof which is the origin behind why the shastras keep on insisting and prescribing so many karmas to people and at the same time a jnani should stay away from karmas.

I know that if one knows that there is one entity atman, which is nitya, shuddha, buddha, mukta, nishkriya, shanta and so on, in addition to knowing that there is nothing else other than that atman, Obviously karma becomes superfluous and a jnani cannot do karma, since he is not an agent nor does he need something to achieve to start with. Where exactly is this concept first referenced in shankara bhashya so that we can avoid looking at so many upanishads and jump right to the origin of that argument within shankara bhashya.

I prefer only shankara bhashya and not the later authors of advaita. Not that I don't respect them. However, I want to avoid post-Shankara-advaita branches and deal with the words of Shankaracharya only for now.

sorry for the repetitive thoughts. I had to point out my question clearly and I have repeated some thoughts.

Best Regards,

Krishna Kashyap

[Krishna Kashyap]

I am referring to this section below and similar portions in other upanishads.

एवमनुशिष्टः शिष्य आचार्यमुवाच — उपनिषदं रहस्यं यच्चिन्त्यं भो भगवन् ब्रूहि इति । एवमुक्तवति शिष्ये आहाचार्यः — उक्ता अभिहिता ते तव उपनिषत् । का पुनः सेत्याह — ब्राह्मीं ब्रह्मणः परमात्मन इयं ब्राह्मी ताम् , परमात्मविषयत्वादतीतविज्ञानस्य, वाव एव ते उपनिषदमब्रूमेति उक्तामेव परमात्मविषयामुपनिषदमब्रूमेत्यवधारयत्युत्तरार्थम् । परमात्मविषयामुपनिषदं श्रुतवतः उपनिषदं भो ब्रूहीति पृच्छतः शिष्यस्य कोऽभिप्रायः ? यदि तावच्छ्रुतस्यार्थस्य प्रश्नः कृतः, ततः पिष्टपेषणवत्पुनरुक्तोऽनर्थकः प्रश्नः स्यात् । अथ सावशेषोक्तोपनिषत्स्यात् , ततस्तस्याः फलवचनेनोपसंहारो न युक्तः ‘प्रेत्यास्माल्लोकादमृता भवन्ति’ (के. उ. २ । ५) इति । तस्मादुक्तोपनिषच्छेषविषयोऽपि प्रश्नोऽनुपपन्न एव, अनवशेषितत्वात् । कस्तर्ह्यभिप्रायः प्रष्टुरिति । उच्यते । किं पूर्वोक्तोपनिषच्छेषतया तत्सहकारिसाधनान्तरापेक्षा, अथ निरपेक्षैव ? सापेक्षा चेदपेक्षितविषयामुपनिषदं ब्रूहि । अथ निरपेक्षा चेदवधारय पिप्पलादवन्नातः परमस्तीत्येवमभिप्रायः । एतदुपपन्नमाचार्यस्यावधारणवचनम् ‘उक्ता त उपनिषत्’ इति । ननु नावधारणमिदम् , यतोऽन्यद्वक्तव्यमाह ‘तस्यै तपो दमः’ (के. उ. ४ । ८) इत्यादि । सत्यम् , वक्तव्यमुच्यते आचार्येण । न तूक्तोपनिषच्छेषतया तत्सहकारिसाधनान्तराभिप्रायेण वा ; किन्तु ब्रह्मविद्याप्राप्त्युपायाभिप्रायेण वेदैस्तदङ्गैश्च सहपाठेन समीकरणात्तपःप्रभृतीनाम् । न हि वेदानां शिक्षाद्यङ्गानां च साक्षाद्ब्रह्मविद्याशेषत्वं तत्सहकारिसाधनत्वं वा सम्भवति । सहपठितानामपि यथायोगं विभज्य विनियोगः स्यादिति चेत् ; यथा सूक्तवाकानुमन्त्रणमन्त्राणां यथादैवतं विभागः, तथा तपोदमकर्मसत्यादीनामपि ब्रह्मविद्याशेषत्वं तत्सहकारिसाधनत्वं वेति कल्प्यते । वेदानां तदङ्गानां चार्थप्रकाशकत्वेन कर्मात्मज्ञानोपायत्वमित्येवं ह्ययं विभागो युज्यते अर्थसम्बन्धोपपत्तिसामर्थ्यादिति चेत् , न ; अयुक्तेः । न ह्ययं विभागो घटनां प्राञ्चति । न हि सर्वक्रियाकारकफलभेदबुद्धितिरस्कारिण्या ब्रह्मविद्यायाः शेषापेक्षा सहकारिसाधनसम्बन्धो वा युज्यते । सर्वविषयव्यावृत्तप्रत्यगात्मविषयनिष्ठत्वाच्च ब्रह्मविद्यायास्तत्फलस्य च निःश्रेयसस्य । ‘मोक्षमिच्छन्सदा कर्म त्यजेदेव ससाधनम् । त्यजतैव हि तज्ज्ञेयं त्यक्तुः प्रत्यक्परं पदम्’ ( ? ) तस्मात्कर्मणां सहकारित्वं कर्मशेषापेक्षा वा न ज्ञानस्योपपद्यते । ततोऽसदेव सूक्तवाकानुमन्त्रणवद्यथायोगं विभाग इति । तस्मादवधारणार्थतैव प्रश्नप्रतिवचनस्योपपद्यते । एतावत्येवेयमुपनिषदुक्तान्यनिरपेक्षा अमृतत्वाय ॥

तस्यै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि सत्यमायतनम् ॥ ८ ॥

यामिमां ब्राह्मीमुपनिषदं तवाग्रेऽब्रूमेति तस्यै तस्या उक्ताया उपनिषदः प्राप्त्युपायभूतानि तपआदीनि । तपः कायेन्द्रियमनसां समाधानम् । दमः उपशमः । कर्म अग्निहोत्रादि । एतैर्हि संस्कृतस्य सत्त्वशुद्धिद्वारा तत्त्वज्ञानोत्पत्तिर्दृष्टा । दृष्टा ह्यमृदितकल्मषस्योक्तेऽपि ब्रह्मण्यप्रतिपत्तिर्विपरीतप्रतिपत्तिश्च, यथेन्द्रविरोचनप्रभृतीनाम् । तस्मादिह वातीतेषु वा बहुषु जन्मान्तरेषु तपआदिभिः कृतसत्त्वशुद्धेर्ज्ञानं समुत्पद्यते यथाश्रुतम् ; ‘यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः’ (श्वे. उ. ६ । २३) इति मन्त्रवर्णात् । ‘ज्ञानमुत्पद्यते पुंसां क्षयात्पापस्य कर्मणः’ (मो. २०४ । ८) इति स्मृतेश्च । इतिशब्दः उपलक्षणत्वप्रदर्शनार्थः । इति एवमाद्यन्यदपि ज्ञानोत्पत्तेरुपकारकम् ‘अमानित्वमदम्भित्वम्’ (भ. गी. १३ । ७) इत्याद्युपदर्शितं भवति । प्रतिष्ठा पादौ पादाविवास्याः ; तेषु हि सत्सु प्रतितिष्ठति ब्रह्मविद्या प्रवर्तते, पद्भ्यामिव पुरुषः । वेदाश्चत्वारः सर्वाणि चाङ्गानि शिक्षादीनि षट् कर्मज्ञानप्रकाशकत्वाद्वेदानां तद्रक्षणार्थत्वादङ्गानां प्रतिष्ठात्वम् । अथवा, प्रतिष्ठाशब्दस्य पादरूपकल्पनार्थत्वाद्वेदास्त्वितराणि सर्वाङ्गानि शिरआदीनि । अस्मिन्पक्षे शिक्षादीनां वेदग्रहणेनैव ग्रहणं कृतं प्रत्येतव्यम् । अङ्गिनि हि गृहीतेऽङ्गानि गृहीतान्येव भवन्ति, तदायत्तत्वादङ्गानाम् । सत्यम् आयतनं यत्र तिष्ठत्युपनिषत् तदायतनम् । सत्यमिति अमायिता अकौटिल्यं वाङ्मनःकायानाम् । तेषु ह्याश्रयति विद्या ये अमायाविनः साधवः, नासुरप्रकृतिषु मायाविषु ; ‘न येषु जिह्ममनृतं न माया च’ (प्र. उ. १ । १६) इति श्रुतेः । तस्मात्सत्यमायतनमिति कल्प्यते । तपआदिष्वेव प्रतिष्ठात्वेन प्राप्तस्य सत्यस्य पुनरायतनत्वेन ग्रहणं साधनातिशयत्वज्ञापनार्थम् । ‘अश्वमेधसहस्रं च सत्यं च तुलया धृतम् । अश्वमेधसहस्राच्च सत्यमेकं विशिष्यते’ (महाभा. आ. ७४ । १०३) इति स्मृतेः ॥

Best Regards,

Krishna Kashyap

--
You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group.
To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+...@googlegroups.com.
To view this discussion visit https://groups.google.com/d/msgid/bvparishat/CANkLSM%3DqX7raBPk9LM%2B%3Dd0yLKGXzXJf9e7WSyjtDxMzQo6o6uA%40mail.gmail.com.

[Krishna Kashyap]

In particular my question is: in this sentence:

सत्यम् , वक्तव्यमुच्यते आचार्येण । न तूक्तोपनिषच्छेषतया तत्सहकारिसाधनान्तराभिप्रायेण वा ; किन्तु ब्रह्मविद्याप्राप्त्युपायाभिप्रायेण वेदैस्तदङ्गैश्च सहपाठेन समीकरणात्तपःप्रभृतीनाम् । न हि वेदानां शिक्षाद्यङ्गानां च साक्षाद्ब्रह्मविद्याशेषत्वं तत्सहकारिसाधनत्वं वा सम्भवति । 

how can karma be an upaya without being sesha or sahakari for jnana?

what exactly is an upaya, which is different from sesha or sahakari?

what exactly is an upaya? 

I want to know this first in addition to other things I mentioned.

does upaya mean it will create chitta shuddhi. but this chitta shuddhi alone is not sufficient. if it is not sufficient, what else is needed, how does one get jnana and moksha? after getting chitta shuddhi by some method, what else should I do to get brahma jnana? do I need just a statement from a jnani who says to me "tat tvam asi"? what else?

thanks.

Best Regards,

Krishna Kashyap

[Krishna Kashyap]

in particular my question is here:

यामिमां ब्राह्मीमुपनिषदं तवाग्रेऽब्रूमेति तस्यै तस्या उक्ताया उपनिषदः प्राप्त्युपायभूतानि तपआदीनि । तपः कायेन्द्रियमनसां समाधानम् । दमः उपशमः । कर्म अग्निहोत्रादि । एतैर्हि संस्कृतस्य सत्त्वशुद्धिद्वारा तत्त्वज्ञानोत्पत्तिर्दृष्टा ।

here once a person gets satva shuddhi through agnihotra, tapas, dama and so on, if automatically one gets tatva jnana, then why does shankaracharya denies that status of anga, sahakari karana and so on for the karma portion, which includes these agnihotra and so on?

this is the question. I dont know of a clear answer here.

Best Regards,

Krishna Kashyap

On Thu, Dec 12, 2024 at 8:09 PM Krishna Kashyap <kkashy...@gmail.com> wrote:

[Sudhanshu Shekhar]

Namaste Krishna ji.

here once a person gets satva shuddhi through agnihotra, tapas, dama and so
on, if automatically one gets tatva jnana, then why does shankaracharya
denies that status of anga, sahakari karana and so on for the karma
portion, which includes these agnihotra and so on?

this is the question. I dont know of a clear answer here.

Bhagvan BhAshyakAra gives the sequence to moksha in GItA bhAshya 5.12.

It is as follows:

Karma-yOga => sattva-shuddhi => jnAna-prApti => sarva-karma-sanyAsa => jnAna-nishThA => mOksha. (कर्मफलं त्यक्त्वा परित्यज्य शान्तिं मोक्षाख्याम् आप्नोति नैष्ठिकीं निष्ठायां भवां सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासज्ञाननिष्ठाक्रमेणेति वाक्यशेषः ।)

In 5.27 - कर्मयोगश्च ईश्वरार्पितसर्वभावेन ईश्वरे ब्रह्मणि आधाय क्रियमाणः सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासक्रमेण मोक्षाय इति भगवान् पदे पदे अब्रवीत्.

Now, mOksha is only by jnAna (ज्ञानात् एव कैवल्यम्). However, that jnAna needs to be devoid of asambhAvanA and viparIta-bhAvanA. Otherwise, it will not be effective. (Pl check पुरुषापराधमलिनाधिषणा निरवद्यचक्षुरुदयापि यथा। न फलाय भर्च्छुविषया भवति श्रुतिसम्भवापि तु तथात्मनि धीः।।).

In order to remove viparIta-bhAvanA and asambhAvanA, sarva-karma-sanyAsa and jnAna-nishThA are essential.

Hope, part of the question is addressed.

Further, the basic logic as to why Bhagvan BhAshyakAra insists on absence of co-existence of jnAna and karma is because of the following. Karma requires avidyA. Karma-yOga requires karma which is in turn requires avidyA. So, karma-yOga is prescribed only for avdiyAvAn-sAdhaka who is incapable to situate in jnAna-nishThA.

Since karma requires avidyA and is prior to sattva-shuddhi, it cannot exist after jnAna-prApti. Hence, mumukshu subsequent to jnAna-prApti has to give up karma. That is why AchArya emphasizes on sarva-karma-sanyAsa.

Regards.

Sudhanshu Shekhar.

[Vikram Jagannathan]

Namaskaram Krishna ji,

Adding to Sudhanshu ji's guidance:

Karma (action) resulting in chitta shuddhi (purification of antahkarana) assists with the genesis of sadhana chatustaya (4-fold qualifications viveka vairagya etc.). Of the 4-fold qualifications mumukshatvam is the absolute necessary for the dawn of jnana; and mumuksatvam has a prerequisite of other 3 qualifications. Hence Swami Sankaracharya says, in BrahmaSutra 1.1.1, that these 4-fold qualifications are the prerequisites for brahma-jijnasa. There is an invariable concomitance relationship between brahma-jijnasa and these 4-fold qualifications. In the presence of these 4-fold qualifications brahma-jijnasa is natural and unavoidable. In absence of these 4-fold qualifications true brahma-jijnasa is not possible.

Now, looking at karma, there is no invariable concomitance between karma and the 4-fold qualifications or even brahma-jijnasa. Hence karma cannot be sahakari. Agnihotra, tapas etc. (although dama is included part of 4-fold qualifications) can lead to chitta suddhi and chitta ekagratha. This can in turn give rise to viveka. However, viveka can originate through other means as well. Cognition and understanding of the transitoriness of day-to-day experiences can also result in viveka. There are plenty of examples in the lives of great masters such as Gautama Buddha, Ramana Maharshi etc., where even in the absence of pointed karma there is the genesis of viveka and consequently the other 4-fold qualifications. Therefore, karma can at best be an upaya (means) to gaining brahma-jijnana and not a hard requisite.

Further, to your question "here once a person gets satva shuddhi through agnihotra, tapas, dama and so on, if automatically one gets tatva jnana" - chitta suddhi does not automatically result in tattva-jnana. Only mumukhatvam results in the genesis of tattva-jnana / aparokshanubhuti on sravanam (with/without mananam & nidhidhyasanam) of the mahavakyas. Without the 4-fold qualifications, mere sravanam of this mahavakya will not result in tattva-jnana. That differentiates true-seekers / jnanis against the rest of us mere readers / listeners of the scriptures.

To summarize, while karma is definitely helpful for developing the 4-fold qualifications, karma is not a hard requisite for this. Karma is optional based on the current qualification of the seeker.

prostrations,

Vikram

--
You received this message because you are subscribed to the Google Groups "advaitin" group.
To unsubscribe from this group and stop receiving emails from it, send an email to advaitin+u...@googlegroups.com.
To view this discussion visit https://groups.google.com/d/msgid/advaitin/CAH9%3D%2BBDjFk3AL4kh1p9%3D6qE7RfKUTNZPCNhi_zvg2Ap4GTj04Q%40mail.gmail.com.

[V Subrahmanian]

The root or the ultimate basis for all of the methods of Shankara's teaching is in the Adhyasa Bhashya. A clear study and comprehension of this short but extremely profound document will give the aspirant the proper understanding of the concepts used in the exposition of the prasthAna traya by Shankara. 

warm regards

subbu 

On Thu, Dec 12, 2024 at 10:39 PM Raghav Kumar Dwivedula via Advaita-l <adva...@lists.advaita-vedanta.org> wrote:

Namaste Krishna ji

1. Sri Shankara Bhagavatpada accepts "krama-samuccaya" of jnAna and karma.
This implies  sequentially resorting to karma (till sufficient
sattva-shuddhi is attained) followed by jnAna.  He denies sama-samuccaya
i.e, a need to pursue karma and jnAna together for a long time. Sri
Shankara was highlighting the fact that jnAna is not some "technique" that
you "practice" and gradually become "strong" in it. It's a cognitive leap
brought about by shravaNam preceded by maturity of mind.

2. Note that knowledge requires a means of knowledge.  pramA (i.e., jnAnam)
requires a means of knowledge, pramANam (pramA karaNam). And sattva-shuddhi
is not a pramANam. So jnAnam won't arise spontaneously upon attainment of
sattva-shuddhi. Such issues of what are pramANa-s etc are dealt with in
texts (like tarka etc) which are supposed to be studied at least to some
extent before plunging in to bhAShya study, so bhAShya may not state the
obvious viz., that jnAnam requires pramANam. And purity of mind is not a
pramANam etc. So shravaNam etc are implied in saying
"sattva-shuddhi-dvArA-tattva-jnAnotpattiH".

3. And most importantly, study of bhAShya independently of a sampradAyavit
teacher is fraught with problems. I would take the liberty of suggesting
that you could study at the very least one or two upaniShad bhAShyas from
atleast the (online, if not in-person) classes of an authentic shotriya
like Swami Paramarthananda ji etc. The advantage of listening to the
classes of a श्रोत्रिय is that a student's lack of study of tarka and
mImAmsA (where the idea of anga-angI is dealt with in detail wrt vaidika
karmas for example), will be to a significant extent, *compensated* by the
scholarship of the Guru, who can ensure we stay the course...

To ask for more than that may be unrealistic...

Om
Raghav

P S. The idea of anga-angI is a big topic. But a basic explanation would be
that the anga-angI relation between jnAna-karma is negated because the
mImAmsakas did indeed study the entire veda including the upaniShads and
they too had to account for and explain the mahAvAkyas. They did so in
various ways including dealing with key vedAntic sentences as a matter for
japa or repetition, as a part (Anga) of other rituals (angI). They also
looked at the mahAvAkya-s etc as a kind of upAsanA - a scriptural
visualization of oneself (AtmA) as vast and with other such attributes;
such upAsanA giving rise to some invisible results. (adRShTa). All these
ideas were dismissed by bhAShyakAra. Jnana arrived at by shravaNam etc.,
gives rise to its result, viz , moksha, without depending on karma.









On Thu, 12 Dec, 2024, 9:33 pm Vikram Jagannathan via Advaita-l, <
adva...@lists.advaita-vedanta.org> wrote:

> Namaskaram Krishna ji

> chitta suddhi does *not* automatically result in tattva-jnana. Only

> https://groups.google.com/d/msgid/advaitin/CAH9%3D%2BBDjFk3AL4kh1p9%3D6qE7RfKUTNZPCNhi_zvg2Ap4GTj04Q%40mail.gmail.com?utm_medium=email&utm_source=footer
> >
> > .
> >
> _______________________________________________
> Archives: https://lists.advaita-vedanta.org/archives/advaita-l/
>
> To unsubscribe or change your options:
> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listm...@advaita-vedanta.org
>
_______________________________________________
Archives: https://lists.advaita-vedanta.org/archives/advaita-l/

To unsubscribe or change your options:
https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l

For assistance, contact:
listm...@advaita-vedanta.org

[Krishna Kashyap]

namaste to all.

Is there an agreement on the chronology of the works of Shankaracharya.

If so is adhyasa bhashya the first one?

or an upanishad, where adhyasa bhashya is first introduced?

Best Regards,

Krishna Kashyap

[Vikram Jagannathan]

Namaskaram Krishna ji,

This is in reference to your original email related to the Kena Upanishad study.

Shri Subbu ji had hit the nail on the head. A clear understanding of Adhyasa Bhashya is indispensable prior to a study of prasthana traya SankaraBhashya.

Taking this as an opportunity for my self-reflection, here is a rather long, but a step-by-step premier on the rejection of jnana-karma-samucchaya in Advaita  Siddhanta. This is my current understanding, fundamentally based on Adhyasa Bhashya & Chatusutri, but also on further elaboration by later acharyas. Those interested may kindly peruse through. Corrections, feedback & comments are most welcome.

Responses to your specific questions are included thereafter.

1. Definition of the terms per Advaita siddhanta:
2. To begin with, let’s set the right definitions of the terms. Here is my current understanding:
3. Jnana - here refers to brahma-atma-ekatva-jnana - a specific antahkarana vritti, called brahmakara vritti, that alone overcomes avidya / ajnana / adhyasa. No other jnana or antahkarana vritti is capable of overcoming this avidya.
4. Karma - here refers to activities performed by the body or the mind, with the sense of agency (limited ‘I’-ness as the knower / doer / enjoyer), prompted by a definitive antahkarana vritti.
5. Samucchaya - refers to the relationship between jnana and karma, such as dependence, correlation, coexistence, togetherness.
6.
7. Setting the context of discussion:
8. Jnana-karma-samucchaya vada implies the co-dependence of jnana and karma together as the direct cause of moksha. Without either, attainment of moksha is not possible.
9. The alternatives to jnana-karma-samucchaya is jnana or karma alone as the direct cause, with the other being an indirect cause or not related at all.
10. In the case of an indirect cause, it can be a direct hard dependency, meaning one is a direct cause of the other which in turn is a direct cause of moksha, or only a helpful but optional accessory.
11.
12. Advaita siddhanta:
13. Per Advaita siddhanta, the attainment of moksha is through jnana alone. Jnana alone is the direct cause of moksha.
14. Karma, independently or associated with jnana, is not a direct cause of moksha.
15. Karma is not a direct cause of jnana either. There is no direct hard dependency on karma by jnana.
16. Karma is a helpful but non-mandatory accessory to the genesis of jnana.
17. After the genesis of jnana, which results in moksha, there is no more possibility of performing any karma.
18.
19. Jnana and karma are said to be of opposite characteristics:
20. Jnana, as referred to brahmakara vritti, is a akhandakara vritti with no distinctions or a definitive pattern within.
21. Karma, prompted by a non-brahmakara vritti, is usually always a khandakara vritti with a limited definitive pattern.
22. Jnana overcomes adhyasa (avidya).
23. Karma presumes the context of adhyasa (avidya). This is reviewed in detail later.
24. Jnana overcomes the sense of being the jiva.
25. Karma presumes the sense of being the jiva.
26. Jnana removes ahamkara (sense of agency as the limited ‘I’-ness), which is an aspect of adhyasa between the antahkarana and Chaitanya.
27. Karma depends on the ahamkara (sense of agency as the limited ‘I’-ness) for its functioning.
28. Jnana obliterates the distinction in the triputi (pramata-prameya-pramana).
29. Karma depends on the distinction in the triputi.
30. Jnana is vastu tantra - it purely depends on the vastu - Brahman / Atman / Chaitanya in this case.
31. Karma is purusha tantra - it depends on the jiva’s performance / non-performance / alternate performance of the action.
32.
33. Nature of avidya, jnana and moksha:
34. A critical aspect in the right understanding of Advaita position is dependent on the fundamental understanding of what is meant by avidya.
35. Other vedanta sampradhayams may consider avidya as the contracted state of jiva’s jnana due to Karma etc. This changes the very definition & nature of jnana, corresponding sadhana and resulting moksha.
36. But per Advaita, avidya is of the nature of adhyasa - a misunderstanding or superimposition
37. It is the fundamental adhyasa between the antahkarana and the Chaitanya, which is due to the lack of clear understanding of the true nature of Chaitanya.
38. Jnana is the means of overcoming this misunderstanding by the correct understanding of the true nature of Chaitanya.
39. Moksha is the result of jnana - the state where there is no more adhyasa
40.
41. Karma’s dependence on avidya:
42. Adhyasa in functioning antahkarana gives rise to the false sense of limited individuality called ahamkara.
43. Antahkarana with its extroverted nature focuses on anatma as its vishaya, with the sense of distinctions
44. The distinction between the triputi pramata-pramana-prameya gives rise to a distinct prama.
45. The ahamkara results in the pramata possessing the sense of agency with respect to the prama.
46. Pramata with the sense of agency is the performer of karma - the karta.
47. Performance of karma as either sakama karma or nishkama karma depends on the desire / association with the results of the karma, but both these karmas presume the performer of the karma as the karta.
48. Thus it is seen that performance of karma presupposed the sense of distinction as the karta, which stems from fundamental ahamkara or adhyasa or avidya.
49.
50. Jnana overcomes avidya - direct cause of moksha:
51. Avidya, or particularly adhyasa, is the lack of knowledge of the true nature of Brahman / Atman / Chaitanya (brahmakara vritti).
52. In other words, brahmakara vritti is jnana, and all other vrittis are ajnana / avidya
53. The nature of brahmakara vritti is akhandakara (unitary unrelational impartite vritti) or nirvikalpa (no vikalpa / fluctuations / distinct vrittis) state.
54. This results in the knowledge, which is also a antahkarana vritti, of brahma-tattva or brahma-svarupa.
55. The knowledge of brahma-svarupa - as the infinite immutable consciousness - removes from the jiva the sense of limited individuality (ahamkara) as also adhyasa with the mutable functioning antahkarana
56. In other words, having gained the knowledge that “‘I’ am the infinite immutable consciousness”, there is no more the false sense of “‘I” am the limited individuality”.
57. Consequently, there is no more association between the real ‘I’ and the functioning antahkarana
58. Consequently, there is no more sense of agency with the functioning antahkarana.
59.
60. Why karma cannot coexist with jnana - sama-samucchaya rejected:
61. Karma in its entirety presumes the kartrutva bhava as the jiva, as seen above.
62. In the absence of kartrutva bhava, there is no more performance of karma
63. Jnana completely overcomes this kartrutva bhava
64. Consequently, with the dawn of jnana, there is the impossibility of performance of karma
65. In other words, a jnani is actually no longer an adhikari for karma
66.
67. Karma as an indirect cause of jnana - krama-samucchaya accepted
68. The performance of nishkama karma results in the purification of the antahkarana (chitta shuddhi) by reducing the attachment with the external objects.
69. This in-turn reduces the extrovertedness and agitations of the antahkarana; consequently preparing the antahkarana to gain the nitya-anitya vastu viveka
70. This is much needed by most of the seekers (mandha and madhyama adhikari) due to the prior predilections.
71. However, the performance of nishkama karma is not the only means of gaining chitta shuddhi and viveka; rendering karma as non-mandatory.
72. An uttama adhikari already possesses chitta shuddhi, due to purva janma samskaras or other factors, that enables blossoming of viveka a straightforward process.
73. Hence it is said that karma is only an optional, although supremely helpful, accessory for jnana.
74.
75. Direct cause of jnana - sadhana chatushtaya
76. Jnana is brahmakara vritti - a antahkarana vritti which has the illuminating Chaitanya as its vishaya
77. This is an internalized / introverted state of the antahkarana; in comparison to the natural extroverted state wherein the vishaya is an entity external to the antahkarana
78. This brahmakara vritti, in a prepared antahkarana, is the result of direct shravana (with/without manana & nidhidhyasana) of the Vedanta mahavakyas as taught by the guru.
79. This brahmakara vritti is formed only when the antahkarana earnestly enquires to find the nature of the self ‘I’. This is called mumukshatvam.
80. In order to do so, the antahkarana must be free from external attachments, desires and agitations of any kind.
81. This is possible only on understanding the distinction between nitya and anitya vastu. This is called viveka.
82. This is the fundamental knowledge of transitoryness of the external objects in comparison with the eternal Atman / self as expounded in Vedanta
83. Proper viveka will automatically result in an innate disinterestedness with the transitory external objects, and an innate longing to seek the eternal Atman / self. This is called vairagya.
84. Viveka and vairagya, when coupled with the 6-fold body-sense-mind control qualities (sama, dama, uparati, titiksha, shraddha, samadhana) will directly lead to mumukshatvam.
85. Thus the process sequence is triggered with the origination of viveka, which results in vairagya. A person endowed with vairagya naturally develops the 6-fold qualities that leads to the earnest mumukshatvam.
86. Such a seeker alone is the adhikari for brahma-jijnasa and gains Brahma-tattva-jnana on shravana/manana/nidhidhyasana of tattva-darshi guru’s upadesha.
87.
88. Role of Ishvara’s / Bhagavan’s grace:
89. The origination of viveka in a seeker is only possible as a result of Ishvara’s / Bhagavan’s grace.
90. For such a seeker, the tattva-darshi guru is a direct manifestation of Ishvara’s / Bhagavan’s grace.
91. The ultimate reveal of the true nature of the Brahman / Atman / Self is outside the control of the seeker’s efforts. Consequently this revelation is also purely through Ishvara’s / Bhagavan’s grace.
92. Quoting the Mundaka Upanishad 3.2.3, "yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām".
93.
94. Jnani - a jivanmukta - is seen to perform karma:
95. As long as the physical/subtle/causal bodies continue to exist in vyavahara, the bodies will continue to function.
96. The physical & subtle bodies depend on the causal body in the form of Prarabdha Karma.
97. To others it will appear as if the jnani is preforming karma just as the others
98. But there is a stark difference in the attitude between a jnani and an ajnani
99. For a jnani, due to the absence of ahamkara, there is no more any self-identification with the activities.
100. Consequently, there is no more any sense of agency and thus neither the perception as the performer of the karma nor the bondage of the results of the karma.
101. For a jnani there is no such thing as giving up of karma; as the concept of karma itself is no longer applicable to the jnani.
102. Whereas for an ajnani, the ahamkara (or specifically adhyasa) will bind the person with the performance of the karma and its results.

Now to your specific questions:

<<
“(Why) the vedadhyayana and other karmas are unnecessary for moksha”
“Why Shankaracharya is denying jnana-karma samucchaya or anga-angi bhava between jnana and karma”
“why Shankaracharya is against karma being an anga for jnana”
>>

These have been explained above. Essentially, the presumption for karma (presence of kartrutva bhava) is overridden by the presumption for jnana (absence of kartrutva bhava). They cannot coexist because of contradictory nature.

<< Why Jnani should give up karma >>

Giving up of karma is not an injunction for a jnani. It is not an action or a conscious activity either. It is the natural state of a jnani. In the absence of a kartrutva bhava, there is no performance of any karma. However, this doesn’t prevent the jnani’s BMI from continuing to function in the world; and there is no conflict with jnana either.

<< However, he often emphatically suggests how can you mix light and darkness? tejas timira iva? and all such powerful statements to prove this point. However, where is the root of such arguments? >>

One of the most profound teachings of this concept by Swami Sankaracharya is in the Adhyasa Bhashya and Chatusutri. An excellent place to start our study.

<< If so why karmas are prescribed and to whom >>

Karma is prescribed for a jiva - an ajnani with the sense of limited individuality and agency. This is because, performance of activities is unavoidable for any person with a functioning gross/subtle/causal body. The self-identification with the performance of activities is called karma. This itself is adhyasa / avidya. Naturally, an ajnani is bound by adhyasa and hence by karma. Consequently, prior to brahma-jijnasa, it is warranted to prescribe the path of effective karma, and an elucidation of the true nature of karma to an ajnani. Depending on the spiritual maturity level of the ajnani student, sakama karma / nishkama karma / karma sanyasa are recommended. There is no such injunction possible for a jnani. Only a jnani’s state - as complete freedom & withdrawal from all karma - can be stated.

<< how does one transcend from being a karma-doer to a karma-ignorer? >>

There is no karma-ignorer. A jnani is not a karma ignorer (or one who avoids / denies / shuns karma). This is a misunderstanding of Advaita siddhanta. Light cannot be said as the ignorer of darkness. Performance of karma is an impossibility for a jnani, although a jnani is seen to be performing activities. The transition is purely from the state of self-identified agency (karma doer) to self-realization (no-doer). How to transcend from doership to no-doership is moksha and moksha sadhana.

<< the problem is in the phase of sadhana, where does one give up and when should a person never give up. >>

There is no pursual or giving up of karma. It is only a question of believing oneself to be an agent or giving up (transcending) the sense of agency. Until the dawn of jnana, a person is incapable of giving up karma. At best they can develop the intellectual understanding of the nature of karma and give up karma phala & sakama karma. Teachings about transcending karma are intended to state the goal of the sadhana, just as teachings about transcending avidya to an ajnani.

<< I want the definitive concept and upanishad reference proof which is the origin behind why the shastras keep on insisting and prescribing so many karmas to people and at the same time a jnani should stay away from karmas. >>

Prescriptions of various karmas such as sakama karma, nishkama karma, saguna upasana are intended for the appropriate audience depending on their spiritual maturity for chitta shuddhi and chitta ekagratha.

<< Where exactly is this concept first referenced in shankara bhashya so that we can avoid looking at so many upanishads and jump right to the origin of that argument within shankara bhashya. >>

Not intending to state any chronology, but Adhyasa Bhashya is an excellent place to learn.

prostrations,

Vikram