[Advaita-l] Sakshi Pratyaksham and Avidya Vritti

[kuntimaddi sadananda]

Venkataraghavan - PraNAms.

It comes under saaskipratyama by process of elimination - it is not indriya pratyaksha or shaabda pratyaksha - as long as jnaana vRitti and vishaya sambandha is there. 

Saakshi pratyaksha is also truely speaking a figurative since it is only by the process of negation of the other two. From Saakshii point there is no pratyaksha or paroksha as there is no other vishayas to begin with. However - we call it as saaskhi pratyaksha

In the saakshi pratyaksha there are two types: 1. antaH karaNa and 2. kaarana shareera pratyaksha . The sukham duhkama and dreams etc come under antahkarana pratyaksha while - avidyaa comes under kaarana shareera pratyaksha. - In the later it is only subtle mind - it is a mental process as in akhandaakara ajnana vRitti - as I do not know - the subject-object duality in the deep sleep state. 

Hope this helps

Hari Om!
Sadananda

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On Tue, 1/19/16, Venkatraghavan S via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: [Advaita-l] Sakshi Pratyaksham and Avidya Vritti
 To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Tuesday, January 19, 2016, 5:22 AM
 
 Namaste all,
 Recently Sri Chandramouli ji and Sri Sadananda ji referenced
 the ongoing
 Vichara Sagara classes conducted by Swami Paramarthananda. I
 listened to
 the class recently and had a doubt, hope someone can
 clarify.
 
 First प्रत्यक्षं was defined as the
 process of knowledge where there is a
 direct संबंध (contact/connection) between the
 ज्ञान विषय (object of
 knowledge) and ज्ञान वृत्ति (knowledge
 thought).
 
 Then प्रत्यक्षं was divided into three
 types, ऐन्द्रियकं, शाब्द,
 साक्षि.
 SadAji has explained this in an email sent a few days ago.
 
 The specific topic I had a question about was
 साक्षि प्रत्यक्षं. There,
 two
 kinds of साक्षि प्रत्यक्षं
 were discussed - one where व्यावहारिक
 सत्य विषय
 ज्ञानं was produced using अन्तः
 करण वृत्ति, and another where
 प्रातिभासिक
 विषय ज्ञानं was produced by
 अविद्या / कारण शरीर
 वृत्ति.
 
 Emotions are व्यावहारिक सत्यं,
 and their knowledge is साक्षि
 प्रत्यक्षं,
 produced using अन्तःकरण
 वृत्ति.  मिथ्या
 सर्पं  in
 रज्जुसर्पं,  मिथ्या
 रजतं
 in शुक्तिरजतं etc. are
 प्रातिभासिक सत्यं, and their
 knowledge is also
 साक्षि प्रत्यक्षं, but
 produced using अविद्या वृत्ति.
 
 The questions I had were:
 1) For साक्षि प्रत्यक्षं
 where अविद्या वृत्ति reveals the
 object, does the
 location of ज्ञान विषय and ज्ञान
 वृत्ति have to be the कारण
 शरीरं, or is it
 possible for the विषय to be in the
 अन्तःकरणं, but the ज्ञान
 वृत्ति is in
 the कारण शरीरं?
 2) If there is a requirement that both have to be in the
 कारण शरीरं, then
 it would mean that dreams, which have
 प्रातिभासिक सत्ता would be
 located in
 the कारण शरीरं, not अन्तः
 करणं (because प्रातिभासिक
 विषय are revealed by
 अविद्या वृत्ति located in the
 कारण शरीर). This does not seem intuitively
 correct.
 
 If anyone can provide some clarity, it would be most
 helpful.
 
 Regards,
 Venkatraghavan
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