[Advaita-l] Brahmakara vritti refuted

[Raghav Kumar Dwivedula]

Namaste Michael ji
It is well-known in vedAnta sAmpradAya that Brahman is never objectified by
a vRtti, being the svarUpa of the subject, the viShayin himself.

The vRtti nominally called brahmAkAra vRtti entails no phala vyApti, there
is only vRtti-vyApti.

I request you to kindly refer this key fact of absence (or superfluity) of
phala vyApti,  due to which, although there is vRtti required for jnAna,
still it does not amount to any objectification of Brahman.

So, I am afraid,  SSSS ideas on brahmAkAra vRtti don't have any relevance
to the way brahmAkAra vRtti is understood in the tradition.

However his refutation may perhaps apply to other mImAmsakas who believe in
an upAsanA type of a repeated creative visualization, a type of adhyAsa
upAsanA,  " I am Brahman."

Vedanta knows better. brahmAkAra-vRtti is pramANa-prAptA and that too
without phala vyApti.

I am Brahman. Not "I know Brahman". SSSS does not seem to understand the
absence of phala vyApti idea.

Om


On Sun, 2 Feb, 2025, 4:30 pm Michael Chandra Cohen via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> "Therefore, having known this (tasmād evaṁ viditvā), one should direct
> memory (smṛtim yojayet) towards the non-dual (advaita)." Mandukya Karika
> 2.39
>
> HH SSS Vivrti:
> 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). 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.
> (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).
>
> from HH SSS, Mandukya Rahasya Vivṛtti (MRV2-38), Pages 390-258 Chatgpt
> Translation
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