[Advaita-l] Difficulty with Akhandakara Vrtti
vmurthy36 at gmail.com
Thu Jun 18 10:10:19 CDT 2015
Namaste Sri Chandramouli
Many thanks to all for the explanations. Now I am a bit confused but I
will write how I have understood this. Kindly correct me if there are
We can continue from the last topic on Vrttis. If I have to see a Pot
the Pot Vrtti will destroy the Tulavidya covering the Pot. Then I see
the Pot. But the Pot Vrtti will not destroy the Mulavidya. Therefore
the Pot and other Adhyaasa superimposed on Brahman will continue. But
there is a special Akhandakara Vrtti. It will destroy Mulavidya
itself. Then I realize Brahman Itself because there is no Mulavidya to
Is the above explanation correct? I am a bit confused because Sri
Lalitalalita Yativarya said the knowledge of Brahman in Jeevanmukta is
not the charama knowledge. Then it means he does not have Akhandakara
Vrtti? How can he say his Ignorance is destroyed? If some person has
Akhandakara Vrtti he will immediately die and get Videha Mukti?
On Thu, Jun 18, 2015 at 1:22 PM, H S Chandramouli
<hschandramouli at gmail.com> wrote:
> Dear Sri Venkatesh Murthy Ji,
> Reg your first question
> << Firstly the
> Akhandakara Vrtti does not have any Content or Phala. It is
> Nishparakaraka. If there is a Pot Vrtti there will be a Pot Content.
> But in Akhandakara Vrtti there is no content like the Advaitis are
> saying. There is no Contentless Vrtti in the world. If you say the
> Illusion 'there is no silver' is cancelled there will be a cancelling
> Vrtti like 'this is a shell'. 'This is a shell' is not a contentless
> Vrtti. There is no contentless Vrtti like 'there is nothing' like
> Advaitis are saying. >> ,
> Phala is a technical term as used here. All Vritti Jnana ( with the
> exception of Akhandakara Vritti ) is attributed to knowledge gained with the
> help of Chidabhasa. Chidabhasa , in the context of perception , is also
> called Phala. This statement applies to knowledge of jada ( inert )
> vishayas. However in Brahma/Atma Jnana, the “ knowledge “ gained is not
> through Chidabhasa , but due directly through Chit ( Chaitanyam ) itself.
> Hence it is stated that there is no Phala , meaning thereby that the
> knowledge is not through Chidabhasa/Phala , but due directly through Chit (
> Chaitanyam ). It does not mean that it is contentless. I have made the
> answer very brief ( considering the huge response already this question has
> receive3d ) , for details one could refer to texts like Vedanta
> Paribhasha/Vichara Sagara etc.
> Regarding your second question
> << Secondly Advaitis are saying there is a Final Akhandakara Vrtti Jnana.
> It will destroy other Vrttis and destroy itself also. Then we enter
> Non-duality. How can you say the Akhandakara Vrtti is Final? If you
> say this you should be saying it in Non-duality condition. But in
> Non-duality there is no thought or Concept of anything. All concepts
> are Illusions in Advaiti's book. Then the Akhanadakara Vrtti Concept
> is also Illusion. It is like hare's horn. It is fictional. >> ,
> it is a cardinal principle that Jnana ( knowledge ) never destroys a Vastu (
> substance ). It only destroys Ajnana ( Ignorance ). Hence wherever in
> Advaita texts it is stated that Jnana “ destroys “ any vastu , my
> understanding is that it should be understood as destroying the “ reality “
> attributed to the vastu and not literally as “ destroying “ the vastu
> itself. That applies to the Akhandakara Vritti and other Vrittis referred to
> in your question also. I think this answers all the observations made in
> your above question. Once again I have made the answer very brief
> intentionally. If there are any further questions relating to the answer I
> will surely respond.
> Many observations have been made on the meaning and scope of the term
> “Akhandakara Vritti “ during the course of this thread. All Vritti Jnana is
> due to Chidabhasa as mentioned earlier and invariably is of the nature “ I
> know the pot “ ( just as an example ). In this Jnana, all three elements ;
> pramatru ( I ) , pramana ( know ) and prameya ( pot ) : are included.
> Generally termed the “ triputi “ . Thus all Jnana ( through Chidabhasa )
> invariably includes three parts ( triputi ) and hence considered “
> khandajnana “ ( jnana having parts ) . However Ahandakara Vritti Jnana is
> through Chit ( Chaitanyam ) directly as mentioned earlier and is not of the
> form “ I know Brahman “ ( which covers triputi ) , but is of the form “ I am
> Brahman “ ( the three terms have samanadhikaranya ) which has only one
> unitary knowledge and not a triputi. Thus the Vritti is said to be
> Akhandakara ( having no parts ) .
> On Wed, Jun 17, 2015 at 7:52 PM, Venkatesh Murthy via Advaita-l
> <advaita-l at lists.advaita-vedanta.org> wrote:
>> I am having difficulty with understanding the Akhandakara Vrtti that
>> is the Final Vrtti. Vaadiraaja has two objections . Firstly the
>> Akhandakara Vrtti does not have any Content or Phala. It is
>> Nishparakaraka. If there is a Pot Vrtti there will be a Pot Content.
>> But in Akhandakara Vrtti there is no content like the Advaitis are
>> saying. There is no Contentless Vrtti in the world. If you say the
>> Illusion 'there is no silver' is cancelled there will be a cancelling
>> Vrtti like 'this is a shell'. 'This is a shell' is not a contentless
>> Vrtti. There is no contentless Vrtti like 'there is nothing' like
>> Advaitis are saying.
>> Secondly Advaitis are saying there is a Final Akhandakara Vrtti Jnana.
>> It will destroy other Vrttis and destroy itself also. Then we enter
>> Non-duality. How can you say the Akhandakara Vrtti is Final? If you
>> say this you should be saying it in Non-duality condition. But in
>> Non-duality there is no thought or Concept of anything. All concepts
>> are Illusions in Advaiti's book. Then the Akhanadakara Vrtti Concept
>> is also Illusion. It is like hare's horn. It is fictional.
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