[Advaita-l] "akhanDaakara-vRitti" = "niShprakaaraka-vRtti"

[Keshava PRASAD Halemane]

namastE. praNaams My Dear  श्रीमल्ललितालालितः 

We are talking about vyavahAra;  vRtti-janya-jnAna  inparticular. 

 
Let us consider any object in the vyavahArika that is theusual perceptible world, say a simple ghaTa and a simple paTa. A knowledge of the ghaTa  arises from the ghaTAkAra-vRtti  asusually understood. A knowledge of the paTa    arises from the paTAkAra-vRtti    as usually understood. 
 
What will be that knowledge of the same  ghaTa/paTa  arisingfrom an  akhanDAkAra-vRtti  associated with it? 
You said that it will be of the nature of  viShEShaNa-rahita or nirviShEShaNa . . . 

 
So then we can consider the following four cases: (1) "ghaTAkAra-vRtti-janya-jnAna      of the ghaTa" on the one hand, and (2) "akhanDAkAra-vRtti-janya-jnAna  of the ghaTa" on the other hand.  
and again,  
(3) "paTAkAra-vRtti-janya-jnAna        of the  paTa" on theone hand, and (4) "akhanDAkAra-vRtti-janya-jnAna  of the  paTa"on the other hand. 
 
Of course we accept that (1) & (3) will be quitedifferent! 
 
Will it be that (1) & (2) [as also (3) & (4)] be the same knowledge, ordifferent? If same why same? If different why different, and how muchdifferent will be those two from one another?  Will it be that (2) & (4) be the same knowledge, ordifferent? If same why same? If different why different, and how muchdifferent will be those two from one another? 
I am eagerly waiting for you response.  Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 


     On Monday, 6 July 2015 10:17 AM, Keshava PRASAD Halemane via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
   

 namastE. praNaams My Dear  श्रीमल्ललितालालितः 

[i further corrected the changed title of the thread - the correction, picked up from your usage, is an indication of my ZERO-knowledge of samskRtam] 
It seems to me, if i have read your posts/mails carefully enough without misunderstanding, that you are in the process of propounding this idea: "akhanDaakara-vRitti" = "niShprakaaraka-vRtti".  Am i right? That is great. Godspeed to your efforts. However, coming to the details, i have raised some questions in my earlier posts/mails that i wish to get answered/clarified by you.  The reason is that my subtle-sense (sUkShma-buddhih) is sensing some possible inconsistency/inadequacy somewhere, unless you are in the process of working it out now after having read those of my questions that i posed yesterday - see may last several emails/posts for which i am still waiting for your response.  Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 


    On Monday, 6 July 2015 9:30 AM, Keshava PRASAD Halemane <k_prasad_h at yahoo.co.in> wrote:
  

 namastE. praNaams My Dear  श्रीमल्ललितालालितः 

[i changed the title of the thread to reflect a change in the gears in this discussion] 
It seems to me, if i have read your posts/mails carefully enough without misunderstanding, that you are in the process of propounding this idea: "akhanDaakara-vRitti" = "niShprakaara-vRtti".  Am i right? That is great. Godspeed to your efforts. However, coming to the details, i have raised some questions in my earlier posts/mails that i wish to get answered/clarified by you.  The reason is that my subtle-sense (sUkShma-buddhih) is sensing some possible inconsistency/inadequacy somewhere, unless you are in the process of working it out now after having read those of my questions that i posed yesterday - see may last several emails/posts for which i am still waiting for your response. 
Keshava PRASAD Halemane


mOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 
  

  
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