[Advaita-l] Difficulty with Akhandakara Vrtti

[Ravi Kiran]

Namaste

>> Making the mind fixed in the Self, one should not think of
anything whatsoever.


This seems more like upAsana or jnAna abhyAsa ...

Is this the right understanding of Akhandakara Vrtti ? Pl clarify.


Pranams


2015-06-17 23:27 GMT+05:30 V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> On Wed, Jun 17, 2015 at 7:52 PM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste
> >
> > I am having difficulty with understanding the Akhandakara Vrtti that
> > is the Final Vrtti. Vaadiraaja has two objections . Firstly the
> > Akhandakara Vrtti does not have any Content or Phala. It is
> > Nishparakaraka. If there is a Pot Vrtti there will be a Pot Content.
> > But in Akhandakara Vrtti there is no content like the Advaitis are
> > saying. There is no Contentless Vrtti in the world. If you say the
> > Illusion 'there is no silver' is cancelled there will be a cancelling
> > Vrtti like 'this is a shell'. 'This is a shell' is not a contentless
> > Vrtti. There is no contentless Vrtti like 'there is nothing' like
> > Advaitis are saying.
> >
>
> That 'vṛtti' is not without content; it is ātmākāravṛtti; it has the ātman
> for its content.
>
> //
>
> श्रीमद्भगवद्गीताभाष्यम् । षष्ठोऽध्यायः । श्लोक २५
> शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
> आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥ २५ ॥
> BG 6.25 One should gradually withdraw with the intellect endowed with
> steadiness. Making the mind fixed in the Self, one should not think of
> anything whatsoever.
>
> Bhāṣyam:
>
> आत्मसंस्थम् आत्मनि संस्थितम् ‘आत्मैव सर्वं न ततोऽन्यत् किञ्चिदस्ति’
> इत्येवमात्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् । एष योगस्य परमो विधिः ॥
> Translation:
>  making manah, the mind; atma-samstham, fixed in the Self, with the idea,
> 'The Self alone is all; there is nothing apart from It'-thus fixing the
> mind on the Self; na cintayet, one should not think of; kincit api,
> anything whatsoever. This is the highest instruction about Yoga.//
>
> So, there is no emptiness; the Atman is the content of the vṛtti.
>
>
>
> >
> > Secondly Advaitis are saying there is a Final Akhandakara Vrtti Jnana.
> > It will destroy other Vrttis and destroy itself also. Then we enter
> > Non-duality. How can you say the Akhandakara Vrtti is Final? If you
> > say this you should be saying it in Non-duality condition. But in
> > Non-duality there is no thought or Concept of anything. All concepts
> > are Illusions in Advaiti's book. Then the Akhanadakara Vrtti Concept
> > is also Illusion. It is like hare's horn. It is fictional.
> >
>
> The Māṇḍūkya 7th mantra bhāṣya has material for the above objection:
>
> यदा पुनर्घटतमसोर्विवेककरणे प्रवृत्तं प्रमाणमनुपादित्सिततमोनिवृत्तिफलावसानं
> छिदिरिव च्छेद्यावयवसम्बन्धविवेककरणे प्रवृत्ता तदवयवद्वैधीभावफलावसाना, तदा
> नान्तरीयकं घटविज्ञानं न प्रमाणफलम् । न च
> तद्वदप्यात्मन्यध्यारोपितान्तःप्रज्ञत्वादिविवेककरणे प्रवृत्तस्य
> प्रतिषेधविज्ञानप्रमाणस्य अनुपादित्सितान्तःप्रज्ञत्वादिनिवृत्तिव्यतिरेकेण
> तुरीये व्यापारोपपत्तिः, अन्तःप्रज्ञत्वादि निवृत्तिसमकालमेव
> प्रमातृत्वादिभेदनिवृत्तेः । तथा च वक्ष्यति — ‘ज्ञाते द्वैतं न विद्यते’ (मा.
> का. १-१८)
> <
> http://advaitasharada.sringeri.net/php/format.php?bhashya=Mandukya&page=01#MK_C01_V18
> >
> इति
> । ज्ञानस्य द्वैतनिवृत्तिक्षणव्यतिरेकेण क्षणान्तरानवस्थानात्, अवस्थाने वा
> अनवस्थाप्रसङ्गाद्द्वैतानिवृत्तिः ;
> तस्मात्प्रतिषेधविज्ञानप्रमाणव्यापारसमकालैव
> आत्मन्यध्यारोपितान्तःप्रज्ञत्वाद्यनर्थनिवृत्तिरिति सिद्धम् ।
>
> Translation/gist:
>
> Pl. refer to the mAnDUkya bhAShyam for the seventh mantra (the translation
> by Swami Gambhirananda p.203 in Vol.2 of Eight Upanishads) -
>
> //// tathA cha vakShyati: `~jnAte dvaitam na vidyate' iti. ~jnAnasya
> dvaita-nivritti-kShaNa-vyatirekeNa kShaNAntara-anavasthAnAt. //
>
> [ So also it will be said, `Duality ceases to exist after
> realization' (Kaarika I.18), for knowledge (as a mental state) does
> not continue for a second moment following the moment of the
> cessation of duality.]
>
> // tasmAt pratiShedha-vi~jnAna-pramANa-vyApAra-samakAlA-eva Atmani
> adhyAropita-antaH-pra~jnatvAdi-anartha-nivrittiriti siddham //
>
> [Therefore, the conclusion arrived at is that all evils, such as
> being `conscious of the internal world', superimposed on the Self,
> cease simultaneously with the application (i.e. birth) of the
> instrument (pramAna) (of illumination, sAkshAtkAra) which is nothing
> but a valid knowledge arising from negation of duality.]
>
> Pl. read the complete bhāṣyam on the page stated above.
>
> regards
> subrahmanian.v
>
>
> >
> > --
> > Regards
> >
> > -Venkatesh
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