[Advaita-l] Avachheda Vaada

[H S Chandramouli]

In the Bhamati School, there is no concept of reflection of Consciousness
in antahkarana prior to *Realization*.

Regards

On Tue, Sep 7, 2021 at 10:53 AM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> 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
>>>
>>>