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

[Michael Chandra Cohen]

Namaste Subbuji and fine response, Bhaskarji,
HH SSS states it quite simply,
"The inherent nature of the observer (ātma-svarūpa) is self established (
svataḥsiddha). It is not derived from another adjunct (upādhi)."
I believe that one fact best contradicts AAV and better serves as siddhanta


On Mon, Feb 10, 2025 at 7:14 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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
> > _______________________________________________
> > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/
> >
> > To unsubscribe or change your options:
> > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >
> > For assistance, contact:
> > listmaster at advaita-vedanta.org
> >
> >
> _______________________________________________
> Archives: https://lists.advaita-vedanta.org/archives/advaita-l/
>
> To unsubscribe or change your options:
> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>