[Advaita-l] Avachheda Vaada

[H S Chandramouli]

Namaste.

Reg  << Actually the Taittiriya declares ब्रह्मविदाप्नोति परम्....सत्यं
ज्ञानमनन्तं ब्रहम  ' यो वेद निहितं गुहायां परमे व्योमन्

> Thereby it is teaching that one should seek to know Brahman not elsewhere
> but in the cave of his intellect where It is available for knowing.
> Shankara while explaining the pravesh vakya tat सृष्ट्वा तदेवानु प्राविशत्
> discusses at length to conclude that pravesha means only 'Brahman is to be
> known in the buddhi Guha. He reasons that it's only there that one
> experiences one is hearer, seer, thinker, etc which are all indicative of
> consciousness.  That such a consciousness is brahman is also known from the
> passage Brahma puccham pratishtha which occurs at the end of the anandamaya
> kosha delineation. At this point the jivatma ends and Brahman is taught as
> the adhishthsnam of all jagat/laukika ananda. And there occurs the
> brahmatmaj aikyam. Thus the reflection of consciousness in the intellect is
> brahman as taught by the Shruthi >>,
>

I entirely agree. Brahman is **Realized** in the antahkarana only and that
too as a reflection. I had earlier  pointed out that this is accepted by
Bhamati also. But in my understanding, Vivarana school postulates
reflection of Brahman in antahkarana prior to **Realization** also, and
there it is considered as representative of jIvAtma and not as
Paramatma/Brahman. Hence prior to *Realization*, the Consciousness
reflected in the intellect is not the vishaya for that avidya nivartaka
vritti. A distinction needs to be made between the two in my view. This is
what I intended to say.

Regards

>
On Tue, Sep 7, 2021 at 10:24 AM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Tue, 7 Sep 2021, 8:48 am H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
>> Namaste.
>>
>> Reg  << The cited Bhamati passage could be reflecting the Taittiriya
>> passage ' यो वेद निहितं गुहायां परमे व्योमन् ' which itself says 'he who
>> realises - sakshatkara - that Brahman available in the cave of the
>> intellect, buddhi guhaa.' So the Consciousness reflected in the intellect
>> is the vishaya for that avidya nivartaka vritti. In the ' आत्मा वा अरे
>> द्रष्टव्यः..' the bhashyam says ' दर्शनविषयमापादयितव्य:'. >>,
>>
>> Further to my earlier post on the subject, it may also be pointed out
>> that ** Consciousness reflected in the intellect **  represents jIvAtma
>> and hence is not the ** vishaya for that avidya nivartaka vritti **. All
>> sAdhanAs are aimed at transcending this **Consciousness reflected in the
>> intellect** to Realize the ParamAtma.
>>
>
> Actually the Taittiriya declares ब्रह्मविदाप्नोति परम्....सत्यं
> ज्ञानमनन्तं ब्रहम  ' यो वेद निहितं गुहायां परमे व्योमन्
>
>> Thereby it is teaching that one should seek to know Brahman not elsewhere
>> but in the cave of his intellect where It is available for knowing.
>> Shankara while explaining the pravesh vakya tat सृष्ट्वा तदेवानु प्राविशत्
>> discusses at length to conclude that pravesha means only 'Brahman is to be
>> known in the buddhi Guha. He reasons that it's only there that one
>> experiences one is hearer, seer, thinker, etc which are all indicative of
>> consciousness.  That such a consciousness is brahman is also known from the
>> passage Brahma puccham pratishtha which occurs at the end of the anandamaya
>> kosha delineation. At this point the jivatma ends and Brahman is taught as
>> the adhishthsnam of all jagat/laukika ananda. And there occurs the
>> brahmatmaj aikyam. Thus the reflection of consciousness in the intellect is
>> brahman as taught by the Shruthi.
>>
>
> Regards
> Subbu
>
>>
>> My understanding.
>>
>> Regards
>>
>>