[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa
v.subrahmanian at gmail.com
Tue Aug 21 20:22:48 CDT 2012
On Wed, Aug 22, 2012 at 12:07 AM, श्रीमल्ललितालालितः <
lalitaalaalitah at lalitaalaalitah.com> wrote:
> *श्रीमल्ललितालालितः <http://www.lalitaalaalitah.com>
> lalitAlAlitaH <http://dooid.com/lalitaalaalitah>*
> On Tue, Aug 21, 2012 at 11:01 PM, V Subrahmanian
> <v.subrahmanian at gmail.com>wrote:
> > > I'll also like to add that such nirvikalpaka-GYAnam of brahma actually
> > > doesn't need nirvikalpaka-samAdhi to gain birth.
> Doesn't need to gain birth.
> Why ?
> Because, the karaNa of brahma-GYAnam is mahAvAkyam.
> So, for what purpose is it needed ?
> See first part of quoted post.
That mahAvAkya is the 'karaNa' for the arising of the brahmAkAravRtti is
agreed. But at the same time, on the strength of shruti passages such as
'manasaivAnu draShTavyam...(KaThopanishat), '. 'yacChed vAngmanasI
prAjnaH...yadA panchAvatiShThante...buddhim cha na vicheShTati...tAm
yogamiti manyante sthirAm indriyadhAraNaam (kathopanishat)....tatastu tam
pashyati niShkalam dhyAyamAnaH' and 'shortavyo mantavyo nididhyAsitavyaH',
..dRshyate tvagryayA buddhyA sUkShmayA sUkShmadarshibhiH...etc. and smRti-s
such as 'dhyAnenAtmani pashyanti kechit...BG 13th chapter and na kinchidapi
chintayet of the 6th chapter it is also held that the
antaHkaraNam,/mind/buddhi is the karaNam of this
In the Vedanta tradition it is held that while the vivaraNa school
emphasizes the mahAvAkya as the karaNam, the bhAmatI school highlights the
antaHkaraNam as the karaNam. I had posted a write up based on a talk by
Dr.Mani Dravid SastriNaH which beautifully reconciles the two apparently
'opposing' views. He had pointed out both the 'pakSha-s' are not
absolutely exclusive of the other. When the mahAvAkya is said to be the
karaNa, it is impossible for it to operate without the appropriately
samskRta mind since the vRtti has to arise in the mind alone. And when the
antaHkaraNa is said to be the karaNa, it has to be the one that is
appropriately trained on the strength of the mahAvAkya. Thus, both require
both and the emphasis alone differs in the presentation by the two
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