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

[V Subrahmanian]

In the seguel a selection of passages from the Prasthana Traya Bhashya and
Sureshwaracharya's Taittirya and Brihadaranyaka Bhashya Vartikas is listed,
with references, but without the exact translation.  The purport of the
passages is: there is a vRtti (*pratyaya*) which has Atman for its
content/object (not as an object distinct from the Seeker but as his very
svarUpam).

श्रीमद्भगवद्गीताभाष्यम्त्रयोदशोऽध्यायःश्लोक ३४ - भाष्यम्  BGB 13.34
………क्षेत्रक्षेत्रज्ञयोः यथाव्याख्यातयोः एवं यथाप्रदर्शितप्रकारेण अन्तरम्
इतरेतरवैलक्षण्यविशेषं ज्ञानचक्षुषा शास्त्राचार्यप्रसादोपदेशजनितम् आ
त्मप्रत्ययिकं ज्ञानं चक्षुः, तेन ज्ञानचक्षुषा, भूतप्रकृतिमोक्षं च, भूतानां
प्रकृतिः अविद्यालक्षणा…

बृहदारण्यकोपनिषद्भाष्यम्प्रथमोऽध्यायःचतुर्थं ब्राह्मणम्मन्त्र १० - भाष्यम्
 Brihadaranyaka 1.4.l0

………एवं तर्हि विद्याप्रत्ययसन्तत्यभावात् विपरीतप्रत्ययतत्कार्ययोश्च दर्शनात्
अन्त्य एव आत्मप्रत्ययोऽविद्यानिवर्तकः, न तु पूर्व इति ।


बृहदारण्यकोपनिषद्भाष्यम्चतुर्थोऽध्यायःचतुर्थं ब्राह्मणम्मन्त्र ८ - भाष्यम्
 Brihadaranyaka 4.4.8

………दोषः, अस्याः फलम् आत्मसाक्षिकमनुत्तममिति ब्रह्मविद्यायाः स्तुतिपरत्वात्
; एवं हि कृतार्थात्माभिमानकरम् आत्मप्रत्ययसाक्षिकम् आत्मज्ञानम् , किमतः
परम् अन्यत्स्यात् — इति ब्रह्मविद्यां स्तौति………
कठोपनिषद्भाष्यम्द्वितीयोऽध्यायःषष्ठी वल्लीमन्त्र १५ - भाष्यम्
Kathopanishat 2.3.15

………इत्यर्थः । अहमिदं शरीरं ममेदं धनं सुखी दुःखी चाहमित्येवमादिलक्षणाः
तद्विपरीतात् *ब्रह्मात्मप्रत्ययोपजनात् ब्रह्मैवाहमस्म्यसंसारीति
विनष्टेष्वविद्याग्रन्थिषु *तन्निमित्ताः कामा मूलतो विनश्यन्ति । अथ
मर्त्योऽमृतो…


प्रश्नोपनिषद्भाष्यम्पञ्चमः प्रश्नःमन्त्र १ - भाष्यम्  Prashnopanishat 5.1.

………ओङ्कारम् अभिध्यायीत आभिमुख्येन चिन्तयेत् । बाह्यविषयेभ्य उपसंहृतकरणः
समाहितचित्तो भक्त्यावेशितब्रह्मभावे ओङ्कारे आत्मप्रत्ययसन्तानाविच्छेदो
भिन्नजातीयप्रत्ययान्तराखिलीकृतो निवातस्थदीपशिखासमोऽभिध्यानशब्दार्थः ।

माण्डूक्योपनिषद्भाष्यम्मन्त्र ७ - भाष्यम्   Mandukya 7th mantra

………। अत एव अचिन्त्यम् । अत एव अव्यपदेश्यं शब्दैः । एकात्मप्रत्ययसारं
जाग्रदादिस्थानेषु एक एवायमात्मा इत्यव्यभिचारी यः प्रत्ययः, तेनानुसरणीयम् ;
अथवा, एक आत्मप्रत्ययः सारः प्रमाणं यस्य तुरीयस्याधिगमे, तत्तुरीयमेका
त्मप्रत्ययसारम् , ‘आत्मेत्येवोपासीत’ (बृ. उ. १ । ४ ।
बृहदारण्यकोपनिषद्भाष्यवार्तिकम्  In this Vartika, Sureshwara says: The
mantra aham brahmasmi says the Atma is the known/knowable and the Atma
pratyaya (vRtti) is the pramANa for knowing the Atman.

……… तद्ब्रह्माऽऽत्मानमेवावेन्मेयं मानं च भण्यते ।।आत्मा मेयस्तथा मानमा
त्मप्रत्यय एव तु ।। १३५६ ।। ………
बृहदारण्यकोपनिषद्भाष्यवार्तिकम्  The meaning of this Vartika is not very
clear to me:

……… अविद्याकल्पितेऽप्यस्मिन्नात्मप्रत्ययमानभाक् ।।भोक्तेह गम्यते लोके न
त्वनात्ममितिप्रमः ।। १६८ ।। ………
बृहदारण्यकोपनिषद्भाष्यवार्तिकम्  Vartika

……… शास्राचार्यमतिर्वाऽत्र विज्ञायेत्यभिधीयते || प्रज्ञेत्यादिकया वाचा ह्या
त्मप्रत्यय उच्यते || ८४२ || ………

warm regards

subbu

On Tue, Feb 11, 2025 at 4:43 PM Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Raghav ji,
>
> There is definitely a vRtti indicated in the bhAShya which removes avidyA.
> That vRtti is named akhanDAkAra vRtti by later AchAryas, but the reference
> to the vRtti is certainly present in the bhAShya itself.
>
> Kind regards,
> Venkatraghavan
>
>
> On Tue, 11 Feb 2025, 18:59 Raghav Kumar Dwivedula, <
> raghavkumar00 at gmail.com>
> wrote:
>
> > Namaste Venkat ji
> > Thank you for the reply. I understand upon re-reading that the the
> > pratiphalita-caitanyaM is being referred to as avagati is clear as the
> > tIkAkAra says.
> >
> > I understand the carama vRtti which removes avidyA and its kArya is
> called
> > AAV or jnAnaM or BKV
> >
> > As bhAShya says, य एव अविद्यादिदोषनिवृत्तिफलकृत्प्रत्ययः आद्यः अन्त्यः
> > सन्ततः असन्ततो वा, स एव विद्येत्यभ्युपगमात्
> >
> > So bhAShya 100% supports the idea of AAV or BKV which is the carama vRtti
> > in the SMN process.
> >
> > I understand you to be saying that the SSS position dismissing AAV is
> thus
> > incorrect.
> >
> > Om
> > Raghav
> >
> >
> > On Tue, 11 Feb, 2025, 3:32 pm Venkatraghavan S, <agnimile at gmail.com>
> > wrote:
> >
> >> Namaste Raghav ji,
> >>
> >> In this case, because the topic is "what is the object of the enquiry,
> >> what is its result?", and the answer given is "the vRtti that
> culminates in
> >> the consciousness free of ignorance", the vRttijnAna that is referred to
> >> here by Shankaracharya is the akhaNDasAkshAtkAra vRtti, and not any
> >> sa-pratibandhaka jnAna.
> >>
> >> The paryantam (culmination) here does not refer to a time lag between 1)
> >> the vRtti and 2) the ignorance free consciousness which is the ultimate
> >> puruShArtha, rather it is to say that *only* such a vRtti that
> >> culminates in the ignorance free consciousness, can be the object of the
> >> jnAtum icChA. No other vRtti culminates in avagati, and therefore,
> nothing
> >> else is being sought here.
> >>
> >> It is the final jnAna, the antima pramANa and and the manifestation of
> >> ignorance free consciousness-bliss as the result of that vRttijnAna,
> which
> >> is the object of the brahma vichAra, being commenced with the first
> sUtra.
> >>
> >> Kind regards,
> >> Venkatraghavan
> >>
> >> On Tue, Feb 11, 2025 at 5:54 PM Raghav Kumar Dwivedula via Advaita-l <
> >> advaita-l at lists.advaita-vedanta.org> wrote:
> >>
> >>> I meant the two words jnAna as vRtti and another word avagati is used
> in
> >>> that jiGYAsAdhikaraNam.
> >>>
> >>> The second is what is being called avagati upon which moksha is
> >>> immediate.
> >>>
> >>> The first is the jnAnam (the word jnAnam being used for a certain
> vRtti).
> >>>
> >>> On Tue, 11 Feb, 2025, 3:11 pm Bhaskar YR, <
> bhaskar.yr at hitachienergy.com>
> >>> wrote:
> >>>
> >>> > Is the above tenable?
> >>> >
> >>> > praNAms
> >>> > Hare Krishna
> >>> >
> >>> > If we are talking about paramArtha jnAna then there is no interval
> >>> between
> >>> > jnAna and mOksha. One who knows brahman becomes brahman itself says
> >>> shruti
> >>> > it does not say at later stage or subsequently after jnAna.  mOksha
> >>> accrues
> >>> > immediately after the dawn of the knowledge of brahman OR after
> >>> complete
> >>> > eradication of ajnAna.
> >>> >
> >>> > Hari Hari Hari Bol!!!
> >>> > bhaskar
> >>> >
> >>> >
> >>> >
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