Mananam

Naishkarmya Siddhi - Section - 1 (Sri Suresvaracharya) Some fundamental aspects of this discussion are pertaining to importance of Karma Yoga for chitta suddih and impossibility of jnAna karma samucchaya for Mukti.  1. Karma in the discussion is largely geared towards rituals, injunctions for actions outlined in the Vedas. Even though philosophically Karma can be any action - whether or not dictated by Vedas - its evident that for Sri SuresvarAcharya (and His Guru Sri Bhagavatpaada), actions not mandated by Vedic injunction is not even worthy of discussion (as it has potential for Adharmic implications).  2. Karma is based on the notion there is a doer, desire to be fulfilled and fruits to be experienced (KarmaTa) or surrendered to Ishwara (Karma Yogin). Either way the identification with the body, mind complex, is key pre-requisite for being a KarmaTa or a Karma Yogin.  3. Jnana which liberates the "apparent" individual, is  vritti jnana (para vidya which opposes the notion

 Sri Kanchi Mahaperiyavaa on Sri BhagavAn BhAsyakAra's position on Ishwara Bhakti, in JnAna maarga He says, ‘This Gita Sasthra must not be imparted to anyone who doesn’t possess thapas and bhakthi and does not do service. ’ Unlike the other Adhvaitha sasthras, the Gita that He preached is not limited only to those who have reached an advanced stage in the Adhvaitha sadhana. The granthas that exclusively detail Adhvaitha do not touch upon karma and upasana this elaborately; there is very limited mention of these aspects in these granthas. Other than acknowledging their necessity in the beginning stages, they don’t elaborate on them any further. Thus, even though Bhagawan did make sure that His instructions were only directed at deserving disciples, He didn’t limit them only to those who were about to enter the stage of self- inquiry. He aimed His GitOpadesa towards everyone, even the ones who desire to climb the very first step of the ladder of the spiritual life, following any one