[Advaita-l] What is avidyA vR^itti as against antaHkaraNa vR^itti?

[Durga Janaswamy]

Hari Om,
Namaste.

Thank you, it is clear.  

I have few more doubts.

You  wrote "Where the mind is the object itself".  Here object = विषय  (viShaya) 
Is it correct? 
1.
कामः सङ्कल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव    (बृहदारण्यकोपनिषद्1.5.3)
kAmaH sa~Nkalpo vichikitsA shraddhAshraddhA dhR^itiradhR^itirhrIrdhIrbhIrityetatsarvaM mana eva    (bR^ihadAraNyakopaniShad1.5.3) 

These are attributes of mind.   Bhagawan Sankaracharya says dhIH  (धीः)   as  praj~nA  (प्रज्ञा) in the bhAShya.
Please elaborate the word:  dhIH.
2.
In घट इच्छा  
इच्छा का विषय    :    घटाकार  वृत्ति    is    अन्तःकरण वृत्ति 
इच्छा का  ज्ञान   :     इच्छाकार   वृत्ति   is    अविद्या वृत्ति
Is it  correct?  
In ghaTa ichChA  
ichChA  viShaya :   ghaTAkAra  vR^itti is antaHkaraNa vR^itti 
ichChA  j~nAna  :   ichChAkAra   vR^itti is avidyA vR^itti 
Is it  correct?  

3
In घट धीः 
धीः  का विषय    :   घटाकार  वृत्ति     is    अन्तःकरण वृत्ति
धीः का  ज्ञान :        धीः  आकार  वृत्ति    is    अविद्या वृत्ति 
Is it  correct?  
In ghaTa dhIH 
dhIH   viShaya    :   ghaTAkAra  vR^itti     is    antaHkaraNa vR^itti
dhIH   j~nAna :        dhIH  AkAra  vR^itti    is    avidyA vR^itti 
Is it  correct?  
 
4. Support 'I am thinking about solution for a math problem'.
Please tell me the above statement in the above model (viShaya  and   j~nAna) and associated   antaHkaraNa   vR^itti   and    avidyA   vR^itti .

Thank you and regards
-- durga prasad



________________________________
> Date: Mon, 20 Jul 2015 11:03:15 +0530 
> Subject: Re: [Advaita-l] What is avidyA vR^itti as against antaHkaraNa  
> vR^itti? 
> From: hschandramouli at gmail.com 
> To: janaswamy2001 at hotmail.com; advaita-l at lists.advaita-vedanta.org 
>  
>  
> Dear Sri Durga Prasad Ji, 
>  
>  
> Reg << What is avidyA vR^itti  (अविद्या वृत्ति)  as against antaHkaraNa  
> vR^itti  (अन्तःकरण वृत्ति)? 
>  
> Examples of avidyA vR^itti  (अविद्या वृत्ति)  are 
>  
> इच्छाकार अविद्या वृत्ति  (ichChAkAra avidyA vR^itti) 
>  
> सुखाकार अविद्या वृत्ति   (sukhAkAra avidyA vR^itti) 
> (That is mind and its attributes.)>> , 
>  
>  
> Where the mind is the object itself , as in the above two examples you  
> have cited , the vritti leading to knowledge is termed “ avidya vritti  
> “ ( अविद्या वृत्ति ) . In all other cases where the object is different  
> from the mind ( and its vritti ) , the vritti is termed antahkarana  
> vritti ( अन्तःकरण वृत्ति ) . 
>  
>  
> Reg << Sarvajnatma-muni states that in illusions such as seeing a nacre  
> as silver, 
> इदम्  is अन्तःकरण वृत्ति   (  idam is antaHkaraNa vR^itti 
> रजताकार​ is अविद्या वृत्ति  (  rajatAkAra  is avidyA vR^itti)>> , 
>  
>  
> The antahkarana vritti issues forth through the eye and contacts the  
> object nacre . However it is not capable of uncovering the nacre fully  
> and does so only partially. Hence the Chidabhasa is only able to  
> illumine the Idam ( this is ) part only . It is unable to illumine the  
> “ nacre “ ( shell ) part . Therefore Idam is termed antahkarana vritti  
> . The “ rajatakara “ ( रजताकार​ ) ( silver ) part is a projection of  
> the avidya located in the Consciouness enclosed by nacre (  
> शुक्तिअवछ्छिन्नचैतन्याश्रितअविद्या ) . This is not contacted by the  
> earlier antahkarana vritti ( which is in contact with nacre ) and is  
> illumined directly by the Consciousness associated with the mind (  
> साक्शि ) ( Sakshi or Witness ) . This “ rajatakara “ ( रजताकार​ ) is  
> termed Avidya vritti ( अविद्या वृत्ति ) . 
>  
>  
> In all cases of illusion , the “ this is “ part is due to “ antahkarana  
> vritti “ and the “ illusion “ part is due to “ avidya vritti “ . 
>  
>  
> I hope I am clear. 
>  
>  
> Regards 
>  
>  
> On Sun, Jul 19, 2015 at 10:03 AM, Durga Janaswamy via Advaita-l  
> <advaita-l at lists.advaita-vedanta.org<mailto:advaita-l at lists.advaita-vedanta.org>>  
> wrote: 
> Hari Om, 
>  
> Pranams 
>  
> What is avidyA vR^itti  (अविद्या वृत्ति)  as against antaHkaraNa  
> vR^itti  (अन्तःकरण वृत्ति)? 
>  
> Examples of avidyA vR^itti  (अविद्या वृत्ति)  are 
>  
> इच्छाकार अविद्या वृत्ति  (ichChAkAra avidyA vR^itti) 
>  
> सुखाकार अविद्या वृत्ति   (sukhAkAra avidyA vR^itti) 
> (That is mind and its attributes.) 
>  
> This is in the context of the following statement in Vedanta Paribhasha: 
>  
> "Similarly, although the mind and its attributes (note 1), etc.(note  
> 2), are objects of the witness alone, yet as we assume (them to be  
> objects of) mental states in the form of those, the definition  
> mentioned above applies there also, and hence it is not too narrow. 
>  
> Note 1: such as pleasure and desire 
> Note 2: refers to illusions, such as seeing a nacre as silver" 
>  
> Sarvajnatma-muni states that in illusions such as seeing a nacre as silver, 
> इदम्  is अन्तःकरण वृत्ति   (  idam is antaHkaraNa vR^itti 
> रजताकार​ is अविद्या वृत्ति  (  rajatAkAra  is avidyA vR^itti) 
>  
>  
> Thank you and regards 
> -- durga prasad 
>  
>  
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