[Advaita-l] Difficulty with Akhandakara Vrtti

[Ravi Kiran]

> So, one would understand it as synonym to jnAna samAdhi, having no
>> knowledge or awareness of the nAma rUpa prapaNcha.
>>
>
> The above conclusion could be seen in the light of what is taught in the
> Bhagavadgita Ch.5
>
> नैव किञ्चित्करोमीति
> युक्तो मन्येत तत्त्ववित् ।
> पश्यञ्शृण्वन्स्पृशञ्जिघ्र—
> न्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ८ ॥
> प्रलपन् विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
> इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ९ ॥
> These verses teach that a Tattvavit, Jnani, will continue to have all
> perceptual experiences and activities of the body-mind but with the
> difference that 'I do not do these, these happen.'  Otherwise the activity
> of the Jnani engaging in teaching, experiencing his prarabdha, etc. cannot
> be accounted for, since all these do require the functioning of the sense
> organs and their interaction with the sense objects.
>
>>
>>
>>
True, that is the understanding here ..

Namaste


>
>> On Thu, Jun 18, 2015 at 10:55 AM, श्रीमल्ललितालालितः via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> >
>> > ​
>> >
>> > I'll not like to say anything about your use of those words of
>> > different/one type of knowlede.
>> > Let me clear my stand, although I have said it once on some forum
>> already.
>> >
>> > The samyagdarshanam (correct knowledge?) is that which liberates, and
>> that
>> > is termed as akhaNDAkAravRttiH.
>> > brahman is GYAna-svarUpa, but it is not opposed to aGYAna. We can see
>> that
>> > it is which illuminates aGYAna, etc. too. And, hence it is said that
>> > अज्ञाततया ज्ञाततया च सर्व्वं साक्षिभास्यम् ।
>> > So, the samyag-gyAna is vRttyupahita-chaitanyam. vRttiH again should be
>> > brahmAkArA, otherwise it can't dispel aGYAnam of brahman. This is seen
>> in
>> > case of ghaTa-GYAnam and ghaTAgyAnam.
>> > The akAraH of vRttiH is defined as the yogyatA(capacity/ability?) of
>> > vRttiH, either paroxa or aparoxa, to ​dispel the aGYAna(which obstruct
>> the
>> > vyavahAra of pot, etc. as existing, shining, etc.);
>> > or, it is the तत्सन्निकृष्टकरणजन्यत्वं (don't know enough English to
>> > translate, sorry!) present in vRttiH.
>> > So, the brahmAkAratvam of vRtti means that the ability of vRtti to
>> dispel
>> > ignorance of brahman which(ignorance) blocks(!?) vyavahAra(abhiGYA,
>> > abhilapana, etc.) as 'exiting', 'shining/illuminating'.
>> >
>> > Now, the akhaNDAkAratva or niShprakAratva of vRttiH.
>> > Just take it as if a vRttiH dispels ignorance of a pot, etc. but doesn't
>> > objectify it's adjectives, it is niShprakArikA.
>> > prakAra means adjectives. The vRtti which illuminates base, it's
>> qualities
>> > and their relation;  is saprakArikA.
>> >
>> > advaitin-s, like madhusUdana-sarasvatI, etc. maintain that the
>> > brahmAkAra-vRttiH should be niShprakArikA/akhaNDAkArA, if it has to be
>> > liberating knowledge. Because, shrutiH itself says : tameva
>> > viditvAtimRtyumeti. Here 'eva' implies that it should not illuminate pot
>> > etc. /or parts / or qualities with brahman.
>> >
>> >
>> > Now, charamatvam of GYAnam/vRtti.
>> > If you accept that GYAna doesn't cause videhakaivalyam at once and
>> leaves
>> > way for prArabdha, i.e. if you accept jIvanmukti; then the knowledge of
>> > brahman present in jIvanmukta is not charama. charama means final, after
>> > which there is no appearance if duality, not even as mithyA or one with
>> > you.
>> >
>> > ​You may not find this term in bhAShyam. It may have surfaced after
>> facing
>> > objections from others/or vedAntins themselves.
>> > It is not essential that bhAShyam could always be supported by repeating
>> > terms used by bhAShyakAra only.
>> >
>> > B: how 'akhanda' can have the 'AkAra' that too with 'vrutti' rUpa??  Or
>> is
>> > it symbolically used to denote the sama darshana of the samyak jnAni??
>> >
>> > L: akhaNDa is not brahman here ​as you appear to imply. akhaNDAkAra of
>> > vRtti means that it doesn't illuminate any adjective or relation. It
>> just
>> > dispels ignorance of / illuminates one thing, either brahman or pot
>> without
>> > revealing it's qualties and relations.
>> > Note that akhaNDAkAravRtti or niShprakAravRtti or nirvikalpakavRtti are
>> > synonyms in our system.
>> > Also, note that such vRtti is not only brahmAkArA. When one replies to
>> > question 'which is moon' as 'prakRShTaprakAshaH chandraH', the sentence
>> > generates akhaNDAkAravRtti; because the question was not about quality.
>> >
>> > Any person who wants to know more, is suggested to study books
>> mentioned.
>> >
>> > I'll add that I don't expect that any of you should accept such
>> definition.
>> > It is actually difficult to accept it, just because your studies are
>> > limited to bhAShyam/translations, etc. These terms can't be related to
>> > bhAShyam directly, I accept. Those who stand on translations, will find
>> it
>> > more difficult because terms are from Sanskrit language, related to
>> complex
>> > system of thought/argument, and because I don't know how to explain
>> them in
>> > English with examples.
>> >
>> >
>> >
>> >
>> >
>> > *श्रीमल्ललितालालितः*www.lalitaalaalitah.com
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