[Advaita-l] GunAtIta and jIvanmukta

[H S Chandramouli]

Perhaps I missed out on the issue of objectification of Brahman.
Objectification is not due to vritti per se, but because of triputi. Since
triputi is absent in NS, objectification of Brahman does not arise even
though vritti continues.

Regards

On Sun, Oct 2, 2016 at 7:22 PM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Sri Praveen Ji,
>
>
>
> Yes. I meant the bhashya by the Jagadguru only and not Sri Bhagavatpada
> bhashya.  I will just quote another verse from VC and commentary thereon
> by the Jagadguru.  Verse 428 (could be 427 in some versions) reads as
> follows
>
>
>
> ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी।
>
> निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यथे ॥
>
>
>
> brahmAtmanoH shodhitayorekabhAvAvagAhinI|
>
> nirvikalpA cha chinmAtrA vRRittiH praj~neti kathyathe ||
>
>
>
> Translation by sri Shankaranarayanan   << The mental modification which
> comprehends the identity of Brahman and the Atman after analyzing them is
> called prajnA. >>
>
>
>
> The bhashya by the Jagadguru reads as follows.
>
>
>
> << तत्र प्रज्ञाशब्दार्थमाह शोधितयोःमहावाकयार्थकथनावसरे दर्शितदिशा
> तत्वम्पदलक्ष्ययोः उपाधिविनिर्मुक्तयोः, ब्रह्मात्मनोः परमात्मप्रत्यगात्मनोः,
> एकभावावगाहिनी ऐक्यविषयिणी निर्विकल्पा सम्सर्गादिमिथ्यापदार्थाविषयिणी
> चिन्मात्रा अखण्डचिदाकारा वृत्तिः श्रवण-मनन-निदिध्यासनसम्स्कृतमनःपरिणामः
> प्रज्ञा इति कथ्यते । >>,
>
>
>
> << tatra praj~nAshabdArthamAha shodhitayoHmahAvAkayArthakathanAvasare
> darshitadishA tatvampadalakShyayoH upAdhivinirmuktayoH, brahmAtmanoH
> paramAtmapratyagAtmanoH, ekabhAvAvagAhinI aikyaviShayiNI nirvikalpA
> samsargAdimithyApadArthAviShayiNI chinmAtrA akhaNDachidAkArA vRRittiH
> shravaNa-manana-nididhyAsanasamskRRitamanaHpariNAmaH praj~nA iti kathyate
> | >>,
>
>
>
> Translation  << By the method shown in the context of the explanation of
> the mahAvakya, Brahman is the ParamAtman; the Atman is the inner (pratyak)
> atman. Brahman is indicated by the word “tat”; the Atman by the word
> “tvam”. When they are shorn of their upAdhIs, they have an identical
> reference. The modification o the mind as such infinite chit, unchanging
> and not related to the mithya-objects and brought about by hearing (the
> words of the Guru), thinking and firm reflection on them, shravana, manana,
> and nididhyasana, is said to be prajna.  >>.
>
>
>
>  My understanding is based on this.  Manolaya is also the same.
>
>
>
> Reg  <<  If you meant the former, then it is indeed akhaNDAkAra vRtti,
> which as I understand removes avidyA and then removes this vRtti itself.
> Then there would be no vRtti.  >>,
>
>
>
> Yes. I meant the  akhaNDAkAra vRtti.  By removal of vritti is meant “ the
> nature of the vritti “ namely triputi in my understanding. The vritti is
> entirely of the form of Brahman, without parts as in triputi jnana. It does
> not mean physical destruction of the vritti.
>
>
>
> Reg  << Did you have a particular shAnkarabhAshya in mind that you could
> refer me to? >>,
>
>
>
> No. I cannot offhand give any bhashya reference of Sri Bhagavatpada. But
> VC is by him only and I have given the verse itself above.
>
>
>
> Reg  <<If I add the words you suggest, then the vRtti will stop being a
> vRtti, since it will not have any modification. The mind will be merged
> (laya) in brahman.>>,
>
>
>
> Why so. In any samAdhi, SS or NS, there is no modification of vritti, by
> definition. I have given above my understanding of merged(laya) in the
> current context above.
>
>
>
> Regards
>