[Advaita-l] Difficulty with Akhandakara Vrtti

[V Subrahmanian]

It is well known that the term 'akhaṇḍākāravṛtti' is not found in the
bhāṣya.  However there are unmistakable vākyams in the bhāṣyas that mean
the term:

1. Bṛhadāraṇyaka 1.4.7:
यदैवात्मप्रतिपादकवाक्यश्रवणा*दात्मविषयं **विज्ञानमुत्पद्यते**,* तदैव
तदुत्पद्यमानं तद्विषयं मिथ्याज्ञानं निवर्तयदेवोत्पद्यते ;
आत्मविषयमिथ्याज्ञाननिवृत्तौ च तत्प्रभवाः स्मृतयो न भवन्ति
स्वाभाविक्योऽनात्मवस्तुभेदविषयाः ;

Even as, as a result of shravaṇa etc. the direct realization, vijñānam,
having for its content the Atman, arises, it dispels its object
'mithyājñānam'.  To give an example: when a pot is not known and one
activates the right pramāṇa to know it, the knowledge 'this is pot/I know
the pot' arises thereby dispelling the ignorance pertaining to the pot in
the form 'I do not know the pot.'

2. Br.u. 3.5.1
अमौनं च आत्मज्ञानानात्मप्रत्ययतिरस्कारौ पाण्डित्यबाल्यसञ्ज्ञकौ निःशेषं
कृत्वा, मौनं नाम अनात्मप्रत्ययतिरस्करणस्य पर्यवसानं फलम् — तच्च निर्विद्य
अथ ब्राह्मणः कृतकृत्यो भवति —* ब्रह्मैव सर्वमिति प्रत्यय उ**पजायते** ।* स
ब्राह्मणः कृतकृत्यः, अतो ब्राह्मणः ; निरुपचरितं हि तदा तस्य ब्राह्मण्यं
प्राप्तम् ;

'Everything is Brahman' - such a conviction arises.

3. Brahmasutra bhashya
ब्रह्मसूत्रभाष्यम् । चतुर्थः अध्यायः । प्रथमः पादः ।* आवृत्यधिकरणम्*
 । सूत्रम् २ - भाष्यम्

 तस्मात् सर्वदुःखविनिर्मुक्तैकचैतन्यात्मकोऽहमित्येष आत्मानुभवः । न च एवम्
आत्मानमनुभवतः किञ्चिदन्यत्कृत्यमवशिष्यते ; ......यस्य तु न एषोऽनुभवो
द्रागिव जायते, तं प्रति अनुभवार्थ एव आवृत्त्यभ्युपगमः । तत्रापि न
तत्त्वमसिवाक्यार्थात् प्रच्याव्य आवृत्तौ प्रवर्तयेत् ;
Here the experience is stated: It is of the form: I am that Secondless
Sentient Self that is free of all misery.  This arises as a result of
shravaṇa, etc. For the one to whom such a direct realization does not
happen promptly, to make that happen repetition is prescribed.
regards
subrahmanian.v

On Thu, Jun 18, 2015 at 10:28 AM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> My understanding, from Swami Paramarthananda's talks, is that akhandAkAra
> vritti is simply the thought aham brahmasmi. That is the meaning of aham is
> atma, which is identical with Brahman, which is the adhishthanam of the
> world.
>
> Therefore by this thought, one realises that the statement (and reality) is
> really not an equation of the form A=B but an identity of the form A=A, and
> therefore reality is not dvaitam containing elements A and B, but only A -
> that is myself. As Sri Shankara Bhagavatpada says in the mundaka bhashyam
> reference quoted by Sri Subrahmanian, with this thought, duality is negated
> in the next second.
>
> That is the akhandAkAra being referred to here - in my understanding.
>
> If this is incorrect, I would greatly appreciate if someone can point that
> out and correct where I'm wrong.
>
> Regards,
> Venkatraghavan
> Curious to know whether Bhagawan Sankaracharya used 'Akhnadaakara Vritti'
> in any of his  bhashyas, if so, you please give reference.
>
> praNAms
> Hare Krishna
>
> Yes, I am also wondering whether this term has been used anywhere in
> bhAshya by shankara.  I request the Sanskrit knowers to clarify how
> 'akhanda' can have the 'AkAra' that too with 'vrutti' rUpa??  Or is it
> symbolically used to denote the sama darshana of the samyak jnAni??
>
> Hari Hari Hari Bol!!!
> bhaskar
>
>
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>