[Advaita-l] akdhandaakara vRitti - My mistake

[Durga Janaswamy]

Hari Om,
Namaste.

A. Advaita Theory of Perception
a. All objects are covered by ajnana and it is owing to this ajnana that the objects are not seen. Therefore, before the antahkarana takes the form of the object, it must first remove the ajnana covering the object.

b. Brahman is all-pervading and so there is caitanya or consciousness not only in the seer or subject, but also in the object seen.

1. Before a person looks at an object, the object remains enveloped in ajana.

2. When the person directs his gaze towards the object, his antahkarana issues forth through his eyes and removes the ignorance covering the object. 
(This is what lalitaalaalitah calls "the akhaNDAkAratva or niShprakAratva of vRttiH. Just take it as if a vRttiH dispels ignorance of a pot, etc. but doesn't objectify it's adjectives, it is niShprakArikA.")

3. The  antahkarana now takes the form of the object.
(This is what lalitaalaalitah says "prakAra means adjectives. The vRtti which illuminates base, it's qualities and their relation;  is saprakArikA.")

3. Now, pramatr parichinna caitanya,  pramana parichinna caitanya, prameya parichinna caitanya become one. This unity may be called abheda-abhivyakti. As a result prama arises (the knowledge 'I see a cow' arises). 

B. 
The following points are worth noting from Bhagawan Sankaracharya's Bhashya on 7th mantra of Mandukya Upanishad. 
From the Bhashya

1. An instrument of knowledge fulfills its purpose by removing the darkness of ignorance from its object. The revelation comes pari passu, as a matter of course. 

2. If the instrument of knowledge is supposed to serve the additional purpose of adding a fresh feature, like revelation, to its object, then one may as well argue that the cutting of wood aims not only at removing the adhesion of the two parts, but also at adding something to either of the two parts.

3. 'Duality ceases to exist after realization' (Karika I.18), for knowledge(as a mental state) does not continue for a second moment following that of the cessation of duality. Should it, however, continue, it will lead to infinite regress resulting in non-cessation of duality.  

Thank you and regards
-- durga prasad

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> Date: Sun, 5 Jul 2015 11:08:28 +0000
> To: advaita-l at lists.advaita-vedanta.org
> Subject: Re: [Advaita-l] akdhandaakara vRitti - My mistake
> From: advaita-l at lists.advaita-vedanta.org
>
> namastE. praNaams My Dear  श्रीमल्ललितालालितः
> Yes, i have re-read your earlier post from the advaita-L archives - i am placing here that URLs for those who may wish to read it again: [Advaita-l] Difficulty with Akhandakara Vrtti
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> | [Advaita-l] Difficulty with Akhandakara Vrtti[Advaita-l] Difficulty with Akhandakara Vrtti श्रीमल्ललितालालितः lalitaalaalitah at lalitaalaalitah.com Thu Jun 18 00:25:03 CDT 2015 |
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> | View on www.advaita-vedanta.org | Preview by Yahoo |
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> [Advaita-l] Difficulty with Akhandakara Vrtti
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> | [Advaita-l] Difficulty with Akhandakara Vrtti[Advaita-l] Difficulty with Akhandakara Vrtti श्रीमल्ललितालालितः lalitaalaalitah at lalitaalaalitah.com Thu Jun 18 11:02:34 CDT 2015 |
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> Now a question: 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?
> Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah ||
>
>
> On Sunday, 5 July 2015 3:43 PM, श्रीमल्ललितालालितः via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> ​
> For Keshav,
> I've to say that I've read your posts and they are difficult to understand.
> In clear words, they are not close to my understanding. However, the anvaya
> of akhaNDa to AkAra and Akara to vRtti is correct, if I must make a remark.
> If you read my post in original thread I've given definition of AkAra. That
> may help you.
>
>
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