[Advaita-l] Fwd: Difficulty with Akhandakara Vrtti

Ravi Kiran ravikiranm108 at gmail.com
Sun Jun 21 23:29:06 CDT 2015

Dear Sri Chandramouli Ji

On Sun, Jun 21, 2015 at 5:54 PM, H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Sri Ravi Kiran,
>  Reg << Ok, this Vritti ( akhandakara )  that arises is not of chidabhasa,
> since it is directed towards the attributeless Source ( in the sense that a
> vritti directed towards any object with attributes,  alone is of chidabhasa
> )...In that sense, there is no difference (of any) between the Source and
> the akhandakara vritti ( content or substance wise) >> ,
>  some corrections in semantics ( and hence aid in understanding ) perhaps
> would be in order. Maybe rewording as follows would be better ( just a
> suggestion ) .
> Thank you

>  << This vritti , accompanied by Chidabhasa , unveils the Aavarana covering
> the Chaitanyam .

Ok, any vritti is always of chidabhasa ..can we say, a  vrtti without
chidabhasa is not possible ..

since Aavarana is not a vastu, understand above, as the ajnAna, samshaya or
of svarUpa is removed completely for svarUpa jnAna to take place

Instead of the vritti envoloping , and associated
> Chidabhasa illumining , the “ object “ ( Chaitanyam in this case ) , as
> happens in respect of a vritti directed towards any object with attributes


> , the vritti itself is illumined entirely by the Chaitanyam directly .

jnAnam (knowledge) that Chaitanyam ( Pure Consciousness)
alone  illumines every other vrtti or perceptions or any modifications
in antahakarana..

Posting this related snippet from your next email..

<< No doubt the Jnanam is for the Chidabhasa/mind combination. However in
this Jnanam the Chidabhasa cognizes his identity with
Kutastha/Sakshi/Brahman also.Thus he ( Chidabhasa ) negates ( baadha ) his
mithya svarupa and realizes his identity with Brahman . >> .

Ok, this cognition of his real identity is  jnAna.

Want to clarify that the Chaitanyam ( Pure Consciousness) itself is not
experienced as it is (in its Purity, without tadatmyam with antahakarana),
in jagrat, but, only the knowledge(jnAna) in jagrat that one's identity is
that Chaitanyam ( Pure Consciousness) always and that is the
only reality that ever is ..

> The
> content of the vritti is then essentially Atman itself as there is no other
> content relating to the “ I / knowerhood “ ( pramatru ) or “ know “ (
> pramana ) components ( associated with cognition through Chidabhasa )
> present in all cognition relating to Anatma vastus. In that sense , there
> is no essential difference between Source ( Chaitanyam ) and the content of
> the vritti. >> .
> ok , the jnAnam is said to be complete cognition or pUrnam in that sense,
as it
is chaitanyam's own revelation or illumination of Itself..

Also, since Atma jnAna is essentially a vritti, it cannot be continuous or
unbroken ...
in the sense, once the cognition of the svarUpa occurs, the vRitti does not
get locked itself
continuously without fading away ( like a thought of the Atman that stays
locked forever or
stretched like an elastic in the background etc ) ..

when the antahakaranah (which knows its svarUpa or source) comes in contact
with any object,
cognition of that very object surely takes place.

The knowledge of the svarUpa is not forgotten or fades away in the sense
that there is no
other pramAna or knowledge that can sublate ( bAdha) the svarUpa jnAna, in
that sense, it is
said to be permanent knowledge (nitya jnAna)

>  I know I am treading on dangerous ground and the terminology may not pass
> close expert scrutiny . But this is the best I could do. For further
> refinement in understanding / terminology , better to refer to experts/
> standard texts / talks.

Yes, me too and would appreciate the experts to summarize or clarify their


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