[Advaita-l] Attributes and upadhis

[Venkatraghavan S]

Chandramouliji,

The akhanda here refers to the fact that there is only object indicated by
the sentence.

In the Advaita Siddhi summary sent by Anand ji, the question is asked "kim
akhandArthatvam" and it is replied  "padavritti smArita atirikta agochara"
-  (the words are) not indicative of anything other than the ONE suggested
by the vritti of the word.

Regards,
Venkatraghavan
 On 11 Jul 2015 07:38, "H S Chandramouli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sri Anand Ji,
>
>
>  You said << akhaNDarthatva belongs to not just Vedic sentences and words,
> but also
> laukika sentences and words. Please see the advaita siddhi summary that I
> referred to a few days ago. The vRtti knowledge that results from such
> sentences and words is akhaNDAkAra vRtti. >> .
>
>
>  I am curious to know if Advaita Sidhi specifically mentions that the
> Vritti knowledge resulting from such sentences and words is “ akhandakara
> vritti “ or is it your conclusion. Just for my information.
>
>
>  You also mentioned <<  So I don't see why laukika
> sentences and words should be denied this capability of generating it.  >>
> .
>
>
>  I have given the reason. The knowledge resulting from such sentences and
> words in laukika context do not have the capability of generating knowledge
> without parts ( a-khanda ) because they depend upon Chidabhasa for
> generating knowledge and that cannot be without parts.
>
>
>  Pranams and Regards
>
>
>  Chandramouli
>
>
>
> On Sat, Jul 11, 2015 at 11:53 AM, Anand Hudli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Dear Shri Chandramouliji,
> >
> > You wrote:
> > >  My contention is that the use of the word “ akhandakara vritti “ is
> > > inappropriate in respect of any objective perception ( mediate or
> > immediate
> > > ) , ( determinate or indeterminate ) . It is valid only in the context
> of
> > > MahaVakya Janya Jnana.
> > >
> >
> > akhaNDarthatva belongs to not just Vedic sentences and words, but also
> > laukika sentences and words. Please see the advaita siddhi summary that I
> > referred to a few days ago. The vRtti knowledge that results from such
> > sentences and words is akhaNDAkAra vRtti. So I don't see why laukika
> > sentences and words should be denied this capability of generating it. It
> > may be that akhaNDAkAra vRtti is generally used to refer to
> mahAvAkyajanya
> > jnAna, as you say, but technically even laukika words and sentences may
> > generate it. The difference, of course, is that there is no
> mUlAvidyAnAsha
> > in the case of laukika jnAna.
> >
> > Anand
> >
> > Anand
> >
> > On Sat, Jul 11, 2015 at 10:24 AM, Keshava PRASAD Halemane <
> > k_prasad_h at yahoo.co.in> wrote:
> >
> > > namastE.
> > > praNaams to our beloved Sri Sadananda-ji  &  Sri Anand-ji.
> > >
> > > After almost a week of somewhat intensive interactions now i feel
> > > 'exhausted' - not tired, but emptied!
> > > See the word 'exhausted' here! I really mean it, in the same sense that
> > > that word was probably used originally, meaning emptied!
> > > I mean i do not have any more points to present on this issue - i have
> > > shared all that i have, dispersed in several of my emails/posts during
> > the
> > > last week or so, in one of these threads which bear the subject-line
> with
> > > that word 'akhanDAkAra' etc.
> > > Now i wish to sit back silently and may be just read what others have
> to
> > > say.
> > > Of course, i am not averse to share when i do find something that i
> feel
> > > is worth sharing, something that i haven't shared earlier.
> > > I hope you along with all my friends in the group will understand.
> > > Thank you.
> > >
> > > *Keshava PRASAD Halemane*
> > > *mOkShakaamaarthadharmah
> > > <
> >
> https://ia801004.us.archive.org/23/items/MOkShaKaamaArthaDharma/mOkSha-kaama-artha-dharmah.pdf
> > >*
> > > *janmanaa jaayatE jantu**ḥ** |  samskaaraat hi bhavEt dvija**ḥ** ||
> > >  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah ||*
> > > <
> >
> https://ia601903.us.archive.org/1/items/JanmanaajaayatEjantuh/janmanaajaayatEjantuh.pdf
> > >
> > >
> > >
> > >
> > >   On Saturday, 11 July 2015 10:02 AM, kuntimaddi sadananda <
> > > kuntimaddisada at yahoo.com> wrote:
> > >
> > >
> > >
> > >
> > > Ananda ji
> > >
> > > You said:
> > >
> > > -The knowledge that comes to your mind then is "this is that pot", i.e.
> > > what you see now is the same pot that you saw in your home. But the
> > > knowledge, "this is that pot" does not involve any attribute of the
> pot,
> > > such as color or even the special figure on it, although the
> recognition
> > > may have been based on attributes. It is a simple case of recognition,
> > > "this is that object", without focusing on any attribute of the
> object. -
> > >
> > > ---
> > > I am confused by the following statements:
> > >
> > > Is recognition different from knowledge when you say - knowledge 'this
> is
> > > a that pot'  does  not involve any attribute of the pot. Obviously this
> > is
> > > not any other pot but that pot implies recognition. Unless one is
> seeing
> > > for the first time, the cognition and recognition involves comparison
> to
> > > some extent current attributes with those of previous ones.
> > >
> > > Pot itself is akaara and recognition of an object as Pot itself
> involves
> > > attributive knowledge since it is not pot not a jug. This is that pot
> > > involves as you mentioned recognition and some common attribute of this
> > pot
> > > and that pot. Without a basis of some common attributes one cannot say
> > this
> > > is that pot -
> > >
> > > Epistemological -there is always knowledge of x or y, or objective
> > > knowledge, but pure unqualified knowledge is undefinable and that is
> > Jnaana
> > > swaruupam or Braham.
> > >
> > >
> > > Hari Om!
> > > Sadananda
> > >
> > >
> > >
> > >
> > >
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