[Advaita-l] Fwd: Unambiguous statement of Akhandakara vritti in the Gita Bhashyam

[Raghav Kumar Dwivedula]

---------- Forwarded message ---------
From: Raghav Kumar Dwivedula <raghavkumar00 at gmail.com>
Date: Mon, 10 Feb, 2025, 7:01 pm
Subject: Re: [Advaita-l] Unambiguous statement of Akhandakara vritti in the
Gita Bhashyam
To: Michael Chandra Cohen <michaelchandra108 at gmail.com>


Namaste Michael

1.Do shravaNam mananaM nididhyAsanam create any antaHkaraNa vRttis at all?
Or you feel SMN don't create any vRttis whatsoever?

2. If you do agree that when shAstra is carefully heard and dwelt upon over
a period of time, antaHkaraNa vRttis are involved , then you do agree that,
this process of SMN does have a culmination/completion? It's not as if SMN
continues indefinitely.

If you agree with the above two statements, you disagreement with the words
AAV or BKV is merely semantic, not substantive.

If you don't agree with 1. Or 2., the problem is more serious....

Om
Raghav

On Mon, 10 Feb, 2025, 6:33 pm Michael Chandra Cohen, <
michaelchandra108 at gmail.com> wrote:

> Namaste Subbuji and fine response, Bhaskarji,
> HH SSS states it quite simply,
> "The inherent nature of the observer (ātma-svarūpa) is self established (
> svataḥsiddha). It is not derived from another adjunct (upādhi)."
> I believe that one fact best contradicts AAV and better serves as siddhanta
>
>
> On Mon, Feb 10, 2025 at 7:14 AM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste Subbu ji
>> I was recollecting a similar reference containing "बद्धिवृत्यारूढ़ "
>> somewhere perhaps in Taittiriya brahmAnanda Valli for " सर्वान् कामान्
>> समश्नुते " But unable to locate it. If you see it, kindly let me know.
>>
>> Thank you for the excellent direct reference to brahmAkAra vRtti with the
>> word vidyA, buddhivRtti , AtmAnAtmavivekajnAna in apposition.
>>
>> I was unable to coherently follow what Bhaskarji was trying to say to
>> refute you.
>>
>>
>> Om
>>
>>
>>
>>
>> On Mon, 10 Feb, 2025, 4:28 pm V Subrahmanian via Advaita-l, <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > In the Bhagavadgita 2nd ch. we have this verse 21:वेदाविनाशिनं नित्यं य
>> > एनमजमव्ययम् ।
>> > कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥
>> >
>> > 2.21 O Partha, he who knows this One as indestructible, eternal,
>> birthless
>> > and undecaying, how and whom does that person kill, or whom does he
>> cause
>> > to be killed! [This is not a question but only an emphatic denial.-Tr.]
>> >
>> > श्रीमद्भगवद्गीताभाष्यम्द्वितीयोऽध्यायःश्लोक २१ - भाष्यम्
>> >
>> > …
>> >
>> > अविक्रिय एव सन् बुद्धिवृत्त्यविवेकविज्ञानेन अविद्यया उपलब्धा आत्मा
>> > कल्प्यते, *एवमेव आत्मानात्मविवेकज्ञानेन बुद्धिवृत्त्या विद्यया *
>> > * असत्यरूपयैव* परमार्थतः अविक्रिय एव आत्मा विद्वानुच्यते । विदुषः………
>> >
>> > Shankara says that this vRtti is not absolutely real, but unreal:
>> asatyA.
>> > This is no doubt vidyA, right / samyag jnanam.
>> >
>> > Translation by Swami Gambhirananda: What is highlighted is the
>> translation
>> > of the Bhashya for the component 'vRtti' that has for its content the
>> > Discriminative knowledge:
>> >
>> > As on account of the lack of knowledge of the distinction between the
>> Self
>> > and the modifications of the intellect, the Self, though verily
>> immutable,
>> > is imagined through ignorance to be the perceiver of objects like sound
>> > etc. presented by the intellect etc., in this very way,* the Self,
>> which in
>> > reality is immutable, is said to be the 'knower' because of Its
>> association
>> > with the knowledge of the distinction between the Self and non-Self,
>> which
>> > (knowledge) is a modification of the intellect.*
>> >
>> > Anandagiri says: The Atman itself, in association with the
>> Discriminative
>> > knowledge-bearing vRtti, is called the 'Jnani'. (In contrast, the Atman
>> > itself, in association with the ignorance-propelled illusory connection
>> > with objects is known as the knower of objects.
>> >
>> > तेनात्मोपलब्धा कल्प्यते। तच्चाविद्याप्रयुक्तमिथ्यासंबन्धनिबन्धनं
>> > तथैवाध्यासिकसंबन्धेन*
>> ब्रह्मात्मैक्याभिव्यञ्जकवाक्योत्थबुद्धिवृत्तिद्वारा
>> > विद्वानात्मा व्यपदिश्यते* नच मिथ्यासंबन्धेन
>> > पारमार्थिकाविक्रियत्वविहतिरस्तीत्यर्थः।
>> >
>> > Thus, we have in the Bhashyam an irrefutable instance of akhaNDAkAra
>> vRtti
>> > stated.
>> >
>> > warm regards
>> >
>> > subbu
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