[Advaita-l] Vaadiraaja Teertha's Yuktimallika - Advaita Criticism - Slokas 1-511 to 1-524

[kuntimaddi sadananda]

Anandaji - PraNAms
Just a comment for clarification based on my understanding.
Formation of vRitti in the pratyaksha pramaana involves sense input. Senses that go with the mind to the obeject can only cognize the reflected attributes of the object since attributes are inseparable from their locus. If the senses are defective as in person who is color blind, then the sense input to the mind is defective as it does not reflects true attributes of the obejct. Erronious perception can occur due to defective or incomplete attributive content in the formation of the vRitti in the mind. 
When I perceive an object, the vRitti of the object that forms in the mind contains the (form) ruupa or other attributes of the object that the senses can sense. The object is identified as pot if I have a pot knowledge before which is stored in memory. The cognition and recognition both are involved in the knowledge that this is  a pot. anadigatatvam here involves only cognition of the existence of the object, pot, via perceptual processes which could not happen until I see. Recognition has to come from memory only. 
If I am seeing the pot for the first time (in essence I have no knowledge of the pot in my memory) then anadigatatvam ends with the knowledge that - here is an object, which some form, and I do not know what this is. If my mother or teacher tells me that - this is pot - then only I have knowledge of object with its attributive content (rupa), and a name or naama for the form that I perceive. Hence nemability involves knowability. Jagat is naama ruupatmakam - since knowability is also included as the existence of an object is established only the knowledge of its existence. Of course, if an object looks similar to something that I know, then upamana pramana operates, but that is not complete knowledge of the object.  Hence even in perception memory to some extent operates not in the cognition but in the recognition. Ignorance has two aspects - one is removed by cognition and the other by recognition from memory. Not sure which one pertains to the bhaava ruupa ajnaana here. 
Just recollection from memory - if somebody says POT - visualition of a pot in the mind- does not involve sense input - hence it is separated from pratyaksha pramaana. 
Some Vedantins try to separate the two steps as indeterminate vs determinate perceptions. 
Just my 2c
Hari Om!Sadananda








On 24 Jun 2017 9:58 a.m., "Anand Hudli via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:


Incidentally, the definition of "anadhigatatva" also addresses the issue of
how there is an apekShA of ajnAna for a pramA (valid cognition) to arise.
This is found in the excellent commentary by MM Shri Anantakrishna Sastri
on the VedAnta ParibhAShA. Says he:
ayaM ghaTa ityAdau svakShANa eva ajnAnasya ajnAnaviShayatAyA vA nivRttiH na
tu sva-avyavahitapUrvakShaNa iti ghaTAdiranadhigata eva| smRtau tu
saMskArodbodhasyApi ajnAnaviShaytAnivartakatvasya dvitIyamithyAtve
brahmAnandasarasvatIbhiruktatvAt sva-avyavahitapUrvakShaNe ghaTo nAjnAta
iti nAtivyAptiH| vastutastu
svapUrvasvakaraNakShaNAvacchinnAjnAnaviShayatvameva anadhigatatvam ...

In cognitions such as "This is a pot", the ignorance (of the pot) or the
content of the ignorance are destroyed at the moment when the pot-cognition
arises, but (the ignorance) is not destroyed during the immediately
preceding moment. Hence, the pot is (previously) unknown. In the case of
memory (recollection), although it destroys the content of ignorance, as
BrahmAnanda-sarasvatI has said in the second definition of mithyAtva in the
advaita-siddhi, the pot is not unknown during the immediately preceding
moment. Hence, the definition is not too wide. In fact, the prevalence of
ignorance and its content during the preceding moment when the (pramANa)
karaNa operates is defined as anadhigatatvam, ie. being previously unknown.

Perhaps this requires further explanation for those who are not familiar
with the way how advaitins view the production of knowledge of an object
through a pramANa. The knowledge arises as a vRtti in the mind, after the
ignorance of the object has been destroyed. It is necessary for this
ignorance of the object to exist before its destruction through the
operation of a pramANa and to be called an anadhigata object. Since
advaitins also hold that this ignorance is bhAva-rUpa, i.e. a "positive"
entity, they are not talking about the destruction of a mere absence or
nonexistent entity. This bhAva-rUpa-ajnAna of an object, say pot, must be
destroyed in order for the knowledge of the pot to arise as a vRtti in the
mind. Now, this bhAva-rUpa-ajnAna exists for a previously unknown object,
and through operation of a pramANa, it gets destroyed and replaced by the
knowledge of the object. However, in the case of a mere recollection or
memory of an object, the object is not previously unknown, and hence, the
bhAva-rUpa-ajnAna of the object does not exist, which means the necessary
condition for anadhigatatva is absent.

In short, without the bhAva-rUpa-ajnAna of an object, the object cannot be
revealed by a pramANa, and a pramA (valid knowledge) of the object cannot
arise. It can, however, be recollected as a case of memory, without the
need for a pramANa.

Anand