[Advaita-l] Unambiguous statement of Akhandakara vritti in the Gita Bhashyam

[Raghav Kumar Dwivedula]

Namaste Subbu ji
I was recollecting a similar reference containing "बद्धिवृत्यारूढ़ "
somewhere perhaps in Taittiriya brahmAnanda Valli for " सर्वान् कामान्
समश्नुते " But unable to locate it. If you see it, kindly let me know.

Thank you for the excellent direct reference to brahmAkAra vRtti with the
word vidyA, buddhivRtti , AtmAnAtmavivekajnAna in apposition.

I was unable to coherently follow what Bhaskarji was trying to say to
refute you.


Om




On Mon, 10 Feb, 2025, 4:28 pm V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> In the Bhagavadgita 2nd ch. we have this verse 21:वेदाविनाशिनं नित्यं य
> एनमजमव्ययम् ।
> कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥
>
> 2.21 O Partha, he who knows this One as indestructible, eternal, birthless
> and undecaying, how and whom does that person kill, or whom does he cause
> to be killed! [This is not a question but only an emphatic denial.-Tr.]
>
> श्रीमद्भगवद्गीताभाष्यम्द्वितीयोऽध्यायःश्लोक २१ - भाष्यम्
>
> …
>
> अविक्रिय एव सन् बुद्धिवृत्त्यविवेकविज्ञानेन अविद्यया उपलब्धा आत्मा
> कल्प्यते, *एवमेव आत्मानात्मविवेकज्ञानेन बुद्धिवृत्त्या विद्यया *
> * असत्यरूपयैव* परमार्थतः अविक्रिय एव आत्मा विद्वानुच्यते । विदुषः………
>
> Shankara says that this vRtti is not absolutely real, but unreal: asatyA.
> This is no doubt vidyA, right / samyag jnanam.
>
> Translation by Swami Gambhirananda: What is highlighted is the translation
> of the Bhashya for the component 'vRtti' that has for its content the
> Discriminative knowledge:
>
> As on account of the lack of knowledge of the distinction between the Self
> and the modifications of the intellect, the Self, though verily immutable,
> is imagined through ignorance to be the perceiver of objects like sound
> etc. presented by the intellect etc., in this very way,* the Self, which in
> reality is immutable, is said to be the 'knower' because of Its association
> with the knowledge of the distinction between the Self and non-Self, which
> (knowledge) is a modification of the intellect.*
>
> Anandagiri says: The Atman itself, in association with the Discriminative
> knowledge-bearing vRtti, is called the 'Jnani'. (In contrast, the Atman
> itself, in association with the ignorance-propelled illusory connection
> with objects is known as the knower of objects.
>
> तेनात्मोपलब्धा कल्प्यते। तच्चाविद्याप्रयुक्तमिथ्यासंबन्धनिबन्धनं
> तथैवाध्यासिकसंबन्धेन* ब्रह्मात्मैक्याभिव्यञ्जकवाक्योत्थबुद्धिवृत्तिद्वारा
> विद्वानात्मा व्यपदिश्यते* नच मिथ्यासंबन्धेन
> पारमार्थिकाविक्रियत्वविहतिरस्तीत्यर्थः।
>
> Thus, we have in the Bhashyam an irrefutable instance of akhaNDAkAra vRtti
> stated.
>
> warm regards
>
> subbu
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