[Advaita-l] akdhandaakara vRitti - My mistake

[Ravi Kiran]

>>
>> On Sun, Jul 5, 2015 at 7:51 PM, Keshava PRASAD Halemane via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> namastE. praNaams My Dear  श्रीमल्ललितालालितः
>>> I am continuing further on the same line of thinking . . .
>>> Irrespective of the object being objectified, the akhanDAkAra-vrtti
>>>  always corresponds to the brahmAkAra-akhanDa-vRtti
>>
>>
> This would mean..
>
> akhanDAkAra-vrtti is of the svayam-prakAsaka Brahma vastu alone, hence
> get Its brahmAkAratva
>
> since akhanDAkAra-vrtti on any object does not dispel the ajnAna of Brahman
>
>
> which illumines the real brahma-vastu in any/every/all object(s); that is
>>> the vision of a brahma-jnAni - even when looking at any object the
>>> brahma-jnAni sees the brahma-vastu in any/every/all objects being
>>> objectified.
>>>
>>
Here it is understood that, because of the brahma-jnAna alone, one
sees the real
Brahma vastu everywhere ( sarvAtma bhAva) and not because of akhanDAkAra-vrtti
on that object, uncovered the real brahma-vastu, dispelling the ajnAna of
Brahman


> So, my understanding about the akhanDAkAra-vRtti is that it goes far
>>> beyond any/every/all viShEShaNas and reaches the real brahma-vastu any
>>> illumines it, rather than stopping short at the level of the viShEShaNas as
>>> in the case of other anEka-AkAra-vRttis.
>>> Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |
>>>  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma
>>> jnaanaat hi braahmaNah ||
>>>
>>>
>>
>>
>>>
>>>      On Sunday, 5 July 2015 7:23 PM, Keshava PRASAD Halemane <
>>> k_prasad_h at yahoo.co.in> wrote:
>>>
>>>
>>>  namastE. praNaams My Dear  श्रीमल्ललितालालितः
>>> Let me continue with my understanding, and you may correct me if &
>>> wherever required.
>>> (1) "ghaTAkAra-vRtti-janya-jnAna of the ghaTa"  -and-  (2)
>>> "akhanDAkAra-vRtti-janya-jnAna of the ghaTa"
>>> The first one will be a knowledge of the ghaTa with all(?) of its
>>> viShEShaNas / attributes; whereas the second one will be a knowledge of the
>>> ghaTa without  any(?) of its viShEShaNas / attributes.
>>> Now, the question arises - which of these would be a complete knowledge
>>> of the ghaTa? The naturally expected answer is that the first one seems to
>>> be the one preferred, since the second one doesn't illumine any of the
>>> viShEShaNas and therefore seems to be only some minimal knowledge without
>>> any specific identifying/distinguishing details of the ghaTa
>>> object. However, then that answer seems to be somehow misleading, because
>>> when the akhanDAkAra-vRtti is applied to brahma-vastu, what is obtained is
>>> the brahmAkAraakhanDavRtti which shines as brahmajnAna. So, . . . some
>>> possible confusion . . . ! ! ! . . .
>>>
>>> I wonder why the akhanDAkAravRtti has been defined to be of somewhat
>>> limited scope & capability rather than allowing for a samyak-jnAna
>>> (complete knowledge) of whatever object is being objectified !?
>>> Could it be possible that the akhanDAkAravRtti indeed goes far beyond
>>> the viShEShaNas to reach the real object/vastu which is brahma-vastu
>>> irrespective of whatever object is being objectified; whereas all other
>>> anEka-AkAra-vRttis reaches only up to the viShEShaNas in the process of
>>> such objectification !?
>>> Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |
>>>  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma
>>> jnaanaat hi braahmaNah ||
>>>
>>>
>>>      On Sunday, 5 July 2015 5:40 PM, Keshava PRASAD Halemane <
>>> k_prasad_h at yahoo.co.in> wrote:
>>>
>>>
>>>  namastE. praNaams My Dear  श्रीमल्ललितालालितः
>>> Thank you for your patience in responding in spite of the irritation
>>> caused thereby.
>>> Now, therefore, allow me repeat in my own words, from what i have
>>> understood from your writings in this forum : [BTW i haven't yet studied
>>> advaitasiddhi / vEdAntaparibhASha - i may need much more time for that]
>>> We are talking about vyavahAra - vRtti-janya-jnAna - in particular. Let
>>> us consider any object in the vyavahArika that is the usual perceptible
>>> world, say a simple ghaTa. A knowledge of the ghaTa arises from the
>>> ghaTAkAra-vRtti as usually understood. What will be that knowledge of the
>>> same ghaTa arising from an akhanDAkAra-vRtti associated with it? Will it be
>>> the same knowledge, or different? I guess that it will be different because
>>> of the fact that the ghaTAkAra-vRtti is different from the
>>> akhanDAkAra-vRtti associated with it. If different, how different will be
>>> those two from one another? "ghaTAkAra-vRtti-janya-jnAna of the ghaTa"
>>>  -and-  "akhanDAkAra-vRtti-janya-jnAna of the ghaTa".   Keshava PRASAD
>>> HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi
>>> bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi
>>> braahmaNah ||
>>>
>>>
>>>      On Sunday, 5 July 2015 5:07 PM, श्रीमल्ललितालालितः <
>>> lalitaalaalitah at lalitaalaalitah.com> wrote:
>>>
>>>
>>>
>>> On Sun, Jul 5, 2015 at 4:38 PM, Keshava PRASAD Halemane via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>> Is it possible for one to have an  akhaNDAkAra-vRtti
>>> [niShprakAra-vRtti] associated with an object in the physical world, say a
>>> ghaTa or a paTa like object? OR is it that  an  akhaNDAkAra-vRtti
>>> [niShprakAra-vRtti] is by definition always associated with only
>>> brahma-vastu?
>>>
>>> ​You know, anyone will hate to say same thing again and again. I'm
>>> telling this about second question.
>>>
>>> If you understand that I was refuting it's relation with  brahma-vastu
>>> only, then it makes sense to deduce that I accept that this vRtti is
>>> possible for other objects. Otherwise, why should I insist to cover सोयम्
>>> and प्रकृष्टप्रकाशश्चन्द्रः etc.?
>>> ​
>>>
>>> श्रीमल्ललितालालितः
>>> www.lalitaalaalitah.com
>>>
>>>
>>>
>>>
>>>
>>>
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>>
>>
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