[Advaita-l] akdhandaakara vRitti - My mistake

[RAMESH RAMANAN]

Dear All,
Pranams,
Firm abidance in Akhandakaara Vritti is Jeevan Mukti according to Verse/Shloka 6 of Chapter 31 in The Ribhu Gita (Sanskrit Text with English translation) published by Sri Ramana Ashram. 
Regards, Ramesh Ramanan. 


     On Sunday, 5 July 2015, 21:13, Keshava PRASAD Halemane via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
   

 Anyone can have akhanDAkAra-vRtti to the extent that anyone can have brahmAkAra-akhanDa-vRtti janya brahmajnAna, no more no less.  And when one does have akhanDAkAra-vRtti [niShprakAra-vRtti] the vRtti-janya-jnAna is sarvAtmabhAva jnAna. The so called akhanDAkAra-vRtti associated with some examples/analogies like  सोयम् and प्रकृष्टप्रकाशश्चन्द्रः etc.  cannot be truly said to be akhanDAkAra-vRtti because of some remnant traces of viShEShaNas therein, although they may serve as good pedagogical examples/analogies to facilitate the teaching/learning process. 
I have written too much.  And, i have not received comments from SrIlalitAlAlitaH yet. 
In one of my earlier posts/mails of 04th-July that i had shared i presented my earlier understanding ("IMHO") of the vRtti-janya-jnAna, that is basically from my academic/technical background in systems-science: 
Any objectification necessarily presumes a relationship - 'aRb' as Sri Anand Hudli referred to it at some point in his post - that is, based on the "set_of_attribute-value_pairs" used as the identifying & distinguishing characteristic features/properties of the object being objectified. 
According to the nature of that set, i have classified vRtti-janya-jnAna as one of the four possible classes: [SUnyatvam] <> [Ekatvam] <> [anEkatvam] <> [anantatvam]. 
Now, i am trying to wear a different hat; based on whatever i am trying to understand from my little bit of reading of whatever has been written by SrIlalitAlAlitaH in these threads . . . and that is what i have been sharing today.  I don't know, i am yet to finalize my thinking on these lines, though. 
So let me stop here, and wait for the comments of SrIlalitAlAlitaH, before going further.  
Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 


    On Sunday, 5 July 2015 9:49 PM, Ravi Kiran <ravikiranm108 at gmail.com> wrote:
  

 





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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