[Advaita-l] akhanDaakara-vRtti‏

Keshava PRASAD Halemane k_prasad_h at yahoo.co.in
Wed Jul 8 04:05:47 CDT 2015

namastE.My Dear Sri Bhaskar ji: 
I am sorry to say that you are quoting someone else, not my words. 
It is OK, if you really want to put words into my mouth and hear it again as my words; but then i will be incapable to respond to such events. 
Thanks for sharing your thoughts, though - it has been so nice of you to think of me! God Bless You.  Keshava PRASAD HalemanemOkShakaamaarthadharmahjanmanaa jaayatE jantuḥ |  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma jnaanaat hi braahmaNah || 

     On Wednesday, 8 July 2015 1:59 PM, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 praNAms Sri Keshava Prasad prabhuji
Hare Krishna

You wrote : 

> Just take it as if a vRttiH dispels ignorance of a pot, etc. but 
> doesn't objectify it's adjectives, it is niShprakArikA.
> prakAra means adjectives. The vRtti which illuminates base, it's 
> qualities and their relation;  is saprakArikA.

My fundamental question here is can our senses cognize an object as object without any attributes of that object??  What exactly does it mean nishprakArika vrutti??  When I see a pot, I would get the 'pot' vrutti, how can this 'pot' jnAna would arise in mind without any attributes of that 'pot'??  Don’t you think the term 'pot' itself is an attribute (nAma rUpAtmaka vishesha) of the clay??  Is there anything that can be called an 'object' without recognizing / perceiving its attributes / vishesha-s?  Don’t you think it is as good as saying:  I have the nishprakArika(attributeless) jnAna of 'necklace', when the 'necklace' itself is vishesha / attribute / nAma rUpa of the 'gold' ??  

And in dAshtrAntika, can we say this nishprakArika vrutti itself is brahma jnAna that is attributeless jnAna of brahman?? Since brahman is ultimately in its svarUpa nirguNa, nirvishesha, nirvikAra !! 

Sorry to say that I am getting stuck in the basic level itself.  

Hari Hari Hari Bol!!!

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