[Advaita-l] [advaitin] Brahmakara vritti refuted

[Raghav Kumar Dwivedula]

Namaste

On Tue, 4 Feb, 2025, 7:34 pm Michael Chandra Cohen via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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 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.



:) Nice turn of phrase...but sadly you are mistaken....

Atmaikatva vidya is not a thought/vritti but
> the culmination of the prahanaya of adhyasa.
>

The culmination of anartha prahANa occurs immediately upon the arising of
the samyak-jnAna-vRtti (aka BKV or atmaikatva-vidyA). That was what you
yourself indicated.



> 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.
>
> 🙏🙏🙏
>
> 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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