[Advaita-l] Brahmakara vritti refuted

[Sudhanshu Shekhar]

Namaste Michael ji.

The verse is MANDUkya 2.36 and not 2.39.

I am afraid SSSS ji has missed the point. While the existence and
consciousness aspect of Self are indeed evident, what is covered is the
Brahma-swarUpatA. That means, the infinite bliss hood of Self is covered.

No one doubts whether he exists or not. Similarly none doubts whether he is
aware or not. These are evident to him always. However, no one considers
himself as infinite bliss swarUpa.

This is because the Ananda-swarUpa of Brahman is covered by ajnAna.

That covering can be removed only through BrahmAkArA-vritti.


There is no need for acquiring an awareness-modification (vṛtti-lābhaḥ) of
> the Self (ātman) for its knowledge (vedanam). For, in the case of the
> Self (ātman), which is already self-evident (sva-yam-prasiddhaḥ),
> knowledge (vedanam) does not require the generation of an
> awareness-modification (vṛtti-sampādana) related to its object (viṣaya).
>

SSSS ji missed the non-illumination of Brahma-swarUpa which cannot be
explained unless a covering is accepted.

Even though the Self (ātman) is directly present, immediately evident
> (avyavahitaḥ), and the very essence of the inquirer
> (jijñāsuḥ-svarūpa-bhūtaḥ), yet, due to the superimposition of name and
> form (nāma-rūpa-viśeṣa) imagined by ignorance (avidyā-kalpitaḥ):
> (1) To those whose intellect is deluded (hṛta-buddhi), it appears as if
> unknown.
>

Only the Ananda swarUpa appears as unknown and not sat and chit.


(2) It seems as if separated from itself due to the obstruction caused by
> duality (dvaita-bhāva-vyavahita-iva).
> (3) It appears as if something distinct from oneself (sva-smāt anya iva).
> Thus, the false cognition of the reality of duality
> (dvaita-bhāva-satyatva-buddhiḥ) alone is what must be eliminated
> (nivartayitavyā), not an effort made towards the cognition of the Self (ātma-vedane
> yatnaḥ kartavyaḥ).
>

Self cannot be known like a chair and table, which are known through
pratifalita-chaitanya. Instead being swaprakAsha, it merely requires
removal of the AvaraNa for its illumination. Just the avidyA is required to
be removed, the swaprakAsha Brahma-swarUpa stands revealed on its own. Sat
and chit are anyway revealed beforehand itself.

And that avidyA removal is through BrahmAkArA-vritti.

Regards
Sudhanshu Shekhar.

>