[Advaita-l] [advaitin] Brahmakara vritti refuted

[Venkatraghavan S]

Namaste Michael


Namaste Venkat,
> // I think you are alleging qualities to the akhandakara vritti that were
> not intended. How is quoting Naishkarmya Siddhi passages refuting
> prasankhyana relevant when no one is claiming that the vRtti arises out of
> meditation.  //
> I am alleging that it is an improper depiction of PTB to conclude that
> meditation or any kind of effort or repetition culminates in Brahmajnanam.
>

That is fine. Don't disagree with that. No one is claiming meditation or
any kind of repetition culminates in brahmajnAna. You are tilting at
windmills here.


> //That samyak-dhI of Sureshvara which Shankara refers as to as
> AtmaikyavidyA in the adhyAsa bhAShya, (अस्यानर्थहेतोः प्रहाणाय
> आत्मैकत्वविद्याप्रतिपत्तये सर्वे वेदान्ता आरभ्यन्ते) is the akhanDAkAra
> vRtti.//
> Quite a hopeful stretch to seek confirmation of Akhandhakara vritti in the
> prayojanam of Adhyasa Bhasya. Atmaikatva vidya is not a thought/vritti but
> the culmination of the prahanaya of adhyasa.
>

What is your proof for claiming Atmaikatva vidyA is not a vRtti? What do
you understand by anarthahetoh prahANa and Atmaikatva vidyA?


> So again, I implore mulavidya vadins to discover any statement in PTB
> referring to Brahmakara vritti or any of its cognates as a pramana. In
> fact, suggesting BKV etc. as sufficient method contradicts
> sruti's declaration as the ONLY pramana for Brahmajnanam.
>

brahmAkAravRtti is brahmajnAna. Don't understand the basis for your
differentiation of the two.

If your claim is that akhaNDAkAra vRtti is a creation of post Shankara
teachers,  you should ask the people who follow those teachers what they
meant by it, and once you have understood it, you can try to refute it.
However, instead here you are fabricating your own interpretation of what
they meant and are refuting such an erroneous interpretation.

What you allege as their position, is not their position. So, your
arguments against it are fallacious. As I said, you have created imaginary
enemies to fight with, not sure what you are seeking to achieve. It is
creating a controversy for controversy's sake.

Regards,
Venkatraghavan

>
> 🙏🙏🙏
>
> On Tue, Feb 4, 2025 at 7:15 AM Michael Chandra Cohen <
> michaelchandra108 at gmail.com> wrote:
>
> > 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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> >> > >
> >> >
> >>
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> >> > > <
> >> >
> >>
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> >> > >
> >> > > .
> >> > >
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