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

[suresh srinivasamurthy]

Namaste Rammohan ji,

As per my understanding in the Advaitic view, the satyatva / jnyAnatva / anantatva cannot be a pointer to anything other than Atman/Brahman. It is very much experiential too as Atman does not need any external pointer to prove its existence.

If satyajnyAnAnandamaya Atman is a pointer to Brahman, then it results in Dvaita/V.Advaita (as Atman as a pratibimba / shareera is a pointer to the Bimba / AtmAntaryAmi paramAtma).

So IMHO, the symbol and the symbolized are essentially one in the Advaitic view. This is also very much in the Shankara bhAshya for "ShAstrayOnitvAt" - where the AchArya teaches Brahman is the origin for shAstra itself (which is unique to Shankara bhAshya).

It would be great if other scholars could correct me if what is stated above is incorrect.

Regards,
Suresh
________________________________
From: advaitin at googlegroups.com <advaitin at googlegroups.com> on behalf of Rammohan Subramaniam <rammohan.subramaniam at gmail.com>
Sent: Friday, February 14, 2025 3:18 AM
To: advaitin <advaitin at googlegroups.com>
Subject: Re: [advaitin] Unambiguous statement of Akhandakara vritti in the Gita Bhashyam

Hari Om

What Akilesh ji has stated is the correct understanding regarding every swarupa Lakshna of Brahman being only a pointer to Brahman.  This is because Brahman cannot be described through attributes. Thanks for posting.

On Thursday, February 13, 2025 at 11:51:46 PM UTC+5:30 aki... at siftingtothetruth.com wrote:
Yes. Ultimately all words with respect to brahman are pointers, because brahman is not an object, and cannot be said to have qualities, which are products of the dualistic mind. This is why sruti says Brahman is net, neti (and even that is but a pointer!).

Akilesh Ayyar



On Feb 13, 2025 at 4:09:09 AM, suresh srinivasamurthy <sure... at hotmail.com> wrote:
Namaste Akileshji,

The description "yato va imani bhutani jayante...." could be a pointer. But are you saying - the words "satyam, jnyAnam, Anantam" are also pointers?

Namaste,
Suresh
________________________________
From: adva... at googlegroups.com <adva... at googlegroups.com> on behalf of Akilesh Ayyar <aki... at siftingtothetruth.com>
Sent: Tuesday, February 11, 2025 10:26 PM
To: adva... at googlegroups.com <adva... at googlegroups.com>
Cc: A discussion group for Advaita Vedanta <adva... at lists.advaita-vedanta.org>
Subject: Re: [advaitin] Unambiguous statement of Akhandakara vritti in the Gita Bhashyam

These are pointers, not descriptions.

Suresvaracharya gives the description of a pointing to the star at the end of a tree branch. The star is not literally there. Saying it’s at the end of the branch is a way to direct someone’s attention.

Akilesh Ayyar



On Feb 11, 2025 at 1:01:07 PM, suresh srinivasamurthy <sure... at hotmail.com> wrote:
Namaste Bhaskar-ji,

<
But shAstra’s scope ends with wiping off the distinctions superimposed on brahman by avidyA and shAstra does not teach the brahman as such and such a thing.  It is svayaM siddha, svayam prakAshita an Aprameya aparOksha tattva.
>

The words - svayaM siddha, svayam prakAshita an Aprameya aparOksha tattva - How are these not a description brahman as such and such thing?
Appreciate if you could clarify this, please.


Namaste,
Suresh
________________________________
From: adva... at googlegroups.com <adva... at googlegroups.com> on behalf of Venkatraghavan S <agni... at gmail.com>
Sent: Tuesday, February 11, 2025 10:13 AM
To: Advaitin <adva... at googlegroups.com>
Cc: A discussion group for Advaita Vedanta <adva... at lists.advaita-vedanta.org>
Subject: Re: [advaitin] Unambiguous statement of Akhandakara vritti in the Gita Bhashyam

Namaste Bhaskar ji,

I'm glad we were able to find common ground.

Kind regards,
Venkatraghavan

On Tue, 11 Feb 2025, 17:23 'Bhaskar YR' via advaitin, <adva... at googlegroups.com> wrote:

The purpose of the akhaNDAkAravRtti is not the revelation of Brahman - for Brahman is self-effulgent, rather it is the removal of avidyA, which obscures the true nature of the Atma as Brahman.



praNAms Sri Venkatraghavan prabhuji

Hare Krishna



I agree with this.  brahmAvagati is not the result of AAV OTOH attaining brahman or realization of our svarUpa is just the removal of avidyA, apart from removal of avidyA there is no second obstruction that comes in our way…and shAstra too which is ultimate pramANa to realize brahman does not objectify the brahman to have the vrutti on THAT.  Ofcourse we all agree that brahman is NOT an object of any action and at the same time for the pedagogical purpose we say shAstra is the means of knowing IT.  But shAstra’s scope ends with wiping off the distinctions superimposed on brahman by avidyA and shAstra does not teach the brahman as such and such a thing.  It is svayaM siddha, svayam prakAshita an Aprameya aparOksha tattva.



Hari Hari Hari Bol!!!

bhaskar



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