[Advaita-l] [advaitin] Brahmakara vritti refuted

[Michael Chandra Cohen]

Namaste Vikram,
Excellent, I appreciate the style of your presentation.

//5. The content of this samyak jnana is the oneness (ekatvam) of
Brahman-Atman.//
Samyak jnana is opposed to it's opposite - viparita & samshaya jnanan. It
cannot be ekatvam or else it would not qualify as an ever-changing vritti.
At the same moment, samakala eva, as the dissolution of viparita jnanam,
Ekatvam consumes all distinctions.

“Thus also it is a fact that, although the knowledge of the Self results in
instantaneous liberation, yet its instruction is imparted with the help of
some relationship with some conditioning factor.” BSB1.1.12
Thus, a clear distinction between samyak jnanam and atma jnanam

//Specific technical details can be found in Vedanta Sara as well.//
Yes, I am sure but seeking confirmation outside of PTB is the essence of
the problem. If we strictly limit our understanding to PTB, these issues
should not arise.
🙏🙏🙏




On Tue, Feb 4, 2025 at 4:00 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Michael
> PSA understanding of nididhyAsanam is that it is pramANa vyApAra.
>
> It's not a mere repetition of a vRtti like an upAsana or prasaMkhyAna.
>
> The NKS reference by you is well-known as referring to the mImAmsaka idea
> of using "aham brahmAsmi" as a kind of ahaMgrahopAsana or prasaMkhyAna - a
> mere repetition of a vRtti not involving any pramANa operation.
>
> As often happens,  SSS misunderstood PSA view on nididhyAsanam which is for
> viparIta-bhAvanA nivRttiH ;  PSA nididhyAsanam view viz.,  "AtmasaMstham
> manaH kRtvA na kincit api cintayet (gita 6th chapter)"  is for removing
> obstacles to the shruti pramANa operation .
>
> The same word nididhyAsanam is used in Brahma siddhi of Sri  Mandana Mishra
> which has led to SSSS misrepresenting PSA's logical and shruti-sammata
> understanding of the samyak-jnAna-vRtti and thinking that PSA is echoing
> brahma siddhi.
>
> PSA clearly asserts that the avAkyArtha (if we insist on the word) is
> nothing but the lakShaNA vRttiH understanding of the mahAvAkya by
> shravaNam; not by prasaMkhyAna.
>
> If SSSS and co. insist that PSA is talking only of nididhyAsanam as
> prasaMkhyAna, then they are just tilting at quixotic windmills.
>
> Om
> Raghav
>
>
> On Mon, 3 Feb, 2025, 10:34 pm Michael Chandra Cohen via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Sudhanshuji,
> >
> > Only Bhagavan can say why? But what does that prove? I am only intending
> to
> > voice sastra and acharya in my comments - not proclaim an independent
> > authority.  Even moksa-claiming teachers may misguide students without
> > clear knowledge of sruti. How about your answer to the same question?
> >
> > On Mon, Feb 3, 2025 at 8:30 AM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com
> > >
> > wrote:
> >
> > > Fine Michael ji.
> > >
> > > So, has it happened in your case? I mean, you have heard the shAstra.
> And
> > > also from a teacher. Has the avidyA been removed, or the wrong ideas
> been
> > > negated?
> > >
> > > If not, then why not?
> > >
> > > Regards
> > > Sudhanshu Shekhar.
> > >
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