[Advaita-l] ***UNCHECKED*** Re: Sakshi Pratyaksham and Avidya Vritti

[H S Chandramouli]

Sri Venkatraghavan Ji,

By the way I forgot to mention. You will find it useful to refer to the
portion covering Anirvachaniya Khyati earlier in the talks on Vichara
Sagara by SP. He often refers to that as the unrefined version as compared
to the refined version he recently covered. I will give you the reference
number for the talks a little later today as presently there is a power
shutdown here. I think your queries are answered there.

Regards

On Wed, Jan 20, 2016 at 8:06 AM, H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Sri Venkatraghavan Ji,
>
>
>
> Reg  << 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? >>,
>
>
>
> in the case of रज्जुसर्पं the ज्ञान विषय is located in रज्जु (
> वस्त्ववछ्छिन्नचैतन्याश्रितअविद्या) being the परिणाम of the तमोगुण of this
> अविद्या while the ज्ञान is produced through the परिणाम of the सत्वगुण of
> the अविद्या  located in Sakshi (साक्षीचैतन्याष्रितअविद्या) which is
> associated (आरूढ) with the . अन्तःकरण वृत्ति reaching the  रज्जु.
>
>
>
> Reg  << 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.>>,
>
>
>
> the ज्ञान विषय  for dreams is located in अन्तःकरण (
> अन्तःकरणचैतन्याष्रितअविद्या) being the परिणाम of the तमोगुण of this
> अविद्या while the ज्ञान is produced through the परिणाम of the सत्वगुण of
> the अविद्या  located in Sakshi (साक्षीचैतन्याष्रितअविद्या).
>
>
>
> I have not used the terminology or explanation employed by Swami
> Paramarthananda , But it is still based on Vichara Sagara only, based on a
> book in kannada by Swami Shankarananda. I have regularly compared the
> contents of this book with the talks by SP and found them to correspond
> very closely except in this part of Vichara Sagara. There are significant
> differences in this portion. The kannada book in fact does not mention the
> term कारणशरीरवृत्ति and makes no reference to two वृत्ति (ज्ञान वृत्ति
> and विषय वृत्ति) at all at any place in the book. I have presented the
> answer to your questions based on this book because it is more in tune with
> my understanding. Hope it would be useful in clearing your doubts.
>
>
>
> Regards
>
> On Tue, Jan 19, 2016 at 3:52 PM, Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> 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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