[Advaita-l] akhanDaakara-vRtti‏

[Venkatraghavan S]

Sri Bhaskar ji
NamaskArs.
I think it is simpler for me to answer your basic question, because
hopefully with that you can extrapolate answers to the rest.

how this nirvikAraKa (akhandAkAra vrutti)  jnAna would help us to erase our
ajnAna about that absolutely unknown thing (brahman).  Or otherwise, if
this akhandAkAra vrutti (nishprakAraka jnAna) is kevala brahma jnAna
(knowledge of brahman) which is in turn nirvikAra, nirvishesha then what is
the problem in calling it as absolute brahma jnAna?

Mahavakya janya jnAnam is akhandAkAra vritti. If it is acceptable that
mahAvAkya janya jnAnam is liberating, that should answer the first part of
the question.

mahAvAkya janya jnAnam is the virodhi of avidyA and its effects - AvaraNa
(asatvapAdika and abhAnapAdika - brahman does't exist, cannot be
experienced) and bhrAnti / shOka (delusions such as I am a being that has
birth, death, etc or there is a world which is real). By the rise of that
jnAnam, avidyA and its effects (bhrAnti, AvaraNam) are destroyed.

I don't understand the meaning of the second part of your question I'm
afraid - what do you mean by the words "absolute brahma jnAna" and "kevala
brahma jnAna"?  If you could please rephrase so that I understand the exact
nature of the question, perhaps I can attempt an answer.

Regards,
Venkatraghavan



On Wed, Jul 8, 2015 at 12:19 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

>  I am simply saying that the sentence "this is that" is not conveying any
> attributes, and the knowledge generated by the sentence* does not contain
> any attributive content about that common devadatta*.
>
>
>
>
>
> praNAms Sri Venkatraghavan prabhuji
>
> Hare Krishna
>
>
>
> Thanks for the clarification.  Let us come to the drAshtrAntika (which is
> the main purpose of all these discussion), how this nirvikAraKa
> (akhandAkAra vrutti)  jnAna would help us to erase our ajnAna about that
> absolutely unknown thing (brahman).  Or otherwise, if this akhandAkAra
> vrutti (nishprakAraka jnAna) is kevala brahma jnAna (knowledge of brahman)
> which is in turn nirvikAra, nirvishesha then what is the problem in calling
> it as absolute brahma jnAna??  Again, it goes back to my series of
> questions asked some days back.  Here it is ready reference, if possible
> kindly address :
>
>
>
> //quote //
>
>
>
> 01.  whether this AV is same as Atma jnAna (paramArtha jnAna) or something
> else??
>
> 02.  whether this AV is mere intellectual understanding that there is no
> 'khanda' in svarUpa jnAna??
>
> 03.  whether this AV would help us to erase the avidyA/ajnAna completely
> and realize our svarUpa jnAna??
>
> 04.  if not, what is the difference between AV and advaita's adviteeya
> jnAna ?
>
> 05.  Whether the holder of AV can be considered as paramArtha jnAni or is
> it mere vrutti without any 'phala' like Atmaikatva jnAna??
>
> 06. Or can we say AV is same as tattvamasi or aham brahmAsmi jnAna ??
>
> 07.  how would one get the AV ??  what is the sAdhana prescribed for
> this??  Is it same as vedAnta vAkya shravaNAdi sAdhana or something else
> apart from it?? If the shavaNAdi sAdhana is required to acquire AV, then
> what is the difference between vedAnta vAkya janita paramArtha jnAna
> (samyak jnAna) and this AV??
>
> 08.  whether the holder of AV is still have any avidyA in any form?? If
> yes, what will be the nature of that avidyA in the holder of AV ""
>
>
>
> // unquote //
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>