[Advaita-l] akhaNDAkAra vritti
kuntimaddisada at yahoo.com
Mon Jan 14 07:28:28 CST 2013
Shreeman - PraNAms - I
will provide a simple explanation as I understand.
I look at an object in the room, I see currently only object without
recognizing it is the light that is getting reflected by the object that is
forming an image which encoded into a vRitti or thought in the mind. If I shift
my attention to the light and not the object that is reflecting the light, then
I have discarded the object - neti -neti - but ascertained that because of
which the object is seen.
same process occurs in the vision of the thought in the mind - when the object
vRitti is formed, the existence of the object out there is as though
transferred to the existence of the vRitti in the mind. The all-pervading light
of consciousness first reflected by the mind (chidaabhaasa) and that reflected
light of consciousness falls on the vRitti gets reflected back to the mind -
for knowledge to take place. (For Ref. See elaborate discussion of peceptuality
condition as discussed in Vedanta ParibhaaSha in advaitaformum.org.) This is
stated as the existence of the object now in the form of vRitti combines with
the consciousness that I am for me to be conscious of the existence of the
thought and thus the object. What is seen is actually the reflected light of
consciousness - just as what is seen when I see object is nothing but the
reflected light from the object. The analogy is exact. Hence Kena Up. says -
pratibodha viditam matam - The consciousness is involved in every knowledge.
The problem is we are paying the attention to the object (or vRitti) that is
reflected and not to the light of consciousness that is getting reflected.
Jnaanam therefore involves constant shift in attention from the object or the
thought that is reflecting but to the light of consciousness that is getting
reflected. Vedanta says -as a pramANa - you are that light of consciousness
that is first reflected by the mind as chidaabhaasa and then by the vRitti.
This constant awareness of this fact - as I am that - in every objective
knowledge - is akhandaakaara vRitti- even though the vRittis of the objects are
khandam or broken there is continuous flow of thoughts and there continuous
reflection of the light of consciousness.
important point to note is without object reflecting; the presence of light
cannot be RECOGNIZED. Yet understanding is required to give the object (vRitti)
that is reflecting and pay attention to the light of consciousness that is
getting reflected constantly. Hence it is not chitta vRitti nirodha or
controlling or eliminating the thoughts in the mind but eliminating our
attention to the forms and thus to the names or contents of the thoughts and
concentrate on the light of consciousness that is getting reflected. This
giving up our attention to the thought content is vairaagya. Any other
vairaagya is only for preparation for this. 'tyaagenaike amRitatvamaanasuH'. yat
chashuShaa napasyati - however - yena chakshuumsi pasyati -tat eva brahma tvam
viddhi. That which eyes cannot see but because of which eyes can see.- that
which mind cannot think - but because of which the mind can think - That you
required to constantly shift minds attention to the light of consciousness that
is getting first reflected by the mind and later by the thought. Mind is
required for paying attention to this light of consciousness that is getting
reflected first as chidaabhaasa and subsequently by the knowledge of the
thoughts. This constant shift in attention is hindered by our lingering
attachments. The previous discussions on the stages of jnaani depends on how
much one is detached from the attachments even though one understands (or has Jnaanam)
that I am not object but I am the light of consciousness that is getting
reflected- the jnaana niShTaa is not there due to pratibandhas or obstacles -
the major obstacles being our lingering attachments - sometimes even to the
shaastras or bhaashyaas.
Some of these are discussed by Shree Sureswara in NaiSkarmya
siddhi in the 3rd Ch.
Hope this helps.
> From: vinayaka ns <brahmavadin at gmail.com>
>> Long time back I had posted a query on akhaNDAkAra vritti and had received a reply from a member, the relevant portion of which is as under:
>> "the vRtti mentioned above is variously known as brahmAkAra/
>> akhaNDAkAra/ AtmAkAra vRtti, ahaM sphuraNa, nirvisheSha-Atma
>> sAkShAtkAra etc.
>> according to sha~Nkara, the immediate knowledge of brahman that arises
>> because of vedAnta vichAra destroys aj~nAna and leads to anAtmavRtti
>> nirodha. this immediate knowledge of brahman is the same as brahmAkAra
>> vRtti. from the yoga point of view, it is a form of saMpraj~nAta
>> samAdhi where the mind assumes the form of the self.
>> the siddhAnta is that brahmAkAravRtti destroys avidyA (dehAtmabhAva)
>> and finally destroys itself. the destruction of the brahmAkAra vRtti
>> by itself would correspond to a transition from sampraj~nAta to
>> asaMpraj~nAta samAdhi, in the above scheme of classification.
>> AchArya gauDapAda talks of brahmAkAra vRtti in his mANDUkya kArikAs as follows:
>> 'yadA na lIyate chittaM na cha vikShipyate punaH.
>> ani~NganamanAbhAsaM niShpannaM brahma tattadA..' (mA.kA. 3.46)
>> the resolution of brahmAkAra vRtti into the self after destroying
>> avidyA is known, for instance, from verses like:
>> 'aj~nAnakaluShaM jIvaM j~nAnAbhyAsAdvinirmalam.
>> kRtvA j~nAnaM svayaM nashyejjalaM katakareNuvat..' (Atmabodha 5)
>> the j~nAnAbhyAsa mentioned by AchArya is the
>> shravaNa-manana-nididhyAsana process (= vedAnta vichAra)
>> it is important to keep in mind that according to sha~Nkara, it is not
>> chitta vRtti nirodha that produces Atmaj~nAna. it's the other way
>> about - by steadily holding on to Atmaj~nAna, which arises from
>> vedAnta vichAra, chitta vRtti nirodha is effected permanently. this
>> doesn't mean mano nigraha is not necessary. mano nigraha is absolutely
>> necessary for vedAnta vichAra. however, permanent chitta vRtti nirodha
>> is impossible without Atmaj~nAna."
>> My question is, this explanation accepted by all the schools of advaita? Can one get jnAna without this akhaNDAkAra vritti? The views of the members is solicited.
>> My specific query is:
>It is said that akhaNDAkAra vritii destroys avidya which is accepted by
>all. But the question is, do all the schools agree that the vritti destroys
>itself and that the duality cease where atman alone shines which
>automatically leads to chiita vritti nirodha? Is this mandatory for
>Pointers and pramANa vAkyas are requested.
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