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

[Raghav Kumar Dwivedula]

Namaste Subbuji
Thank you for finding and sharing it. Yes it's a relevant reference.

Om
Raghav



On Mon, 10 Feb, 2025, 10:50 pm V Subrahmanian, <v.subrahmanian at gmail.com>
wrote:

> Dear Raghav ji,
>
> The term you are looking for is in the Anandagiri for the Brihadaranyaka
> Bhashya:
>
> आनन्दगिरिटीका (बृहदारण्यक)
>
> ……… नित्यशुद्धत्वादिलक्षणमपि वस्तु न स्वतोऽज्ञाननिवर्तकं केवलस्य
> तत्साधकत्वाद्वाक्योत्थ*बुद्धिवृत्त्यारूढं* तु तथेति मन्वानो ब्रूते —
> यश्चेति । ………
>
> Maybe a study of this part of the Brihadaranyaka bhashya 1.4.7 for which
> is the above Anandagiri, with the Vartika will bring more clarity.
> Anandagiri is in fact meaning the AkhanDAkAravrtti.
>
> regards
>
> subbu
>
>
> On Mon, Feb 10, 2025 at 5:44 PM 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
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