[Advaita-l] DSV in the advaitasiddhi: no anavasthA doSha in dRShTi-sRShti

[Srinath Vedagarbha]

On Mon, Sep 4, 2017 at 10:39 PM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>
>
>
> Brahmananda refutes this objection as follows. svaccheShu sukhAdiShu
> citpratibiMbasaMbhavAt vRttirna svIkriyate| tatsvIkAre api
> parasparaviShayakavRttidvayasvIkArAt na anavasthA| We do not accept a
> (mental) vRtti in the case of pleasure, pain, etc, in which Consciousness
> can be reflected. Even if we accept vRttis, we accept two vRttis that have
> contents of each other.


Saying "two vRittis that have contents of each other" itself is a piece of
knowledge, who's knowledge is this? That begs again the need for
consciousness delimited by vritti.  You are back to original anavastha
dOSha.

You can get away with this problem if you were to admit one of those two
vRittis is svaprakASha and hence svayam-nirvahaka in serving this knowledge
without need of Consciousness. But by saying so, you will end up with two
conscious entities -- the original Conscious and this vRitti with
svaprakAShatva.

/sv















> Hence, there is no infinite regress. Here,
> BrahmAnanda is referring to avidyAvRtti, through which pleasure, pain, and
> other subjective feelings can be known. However, even with this type of
> avidyAvRtti, there is a second (mental) vRtti that reveals the experience
> of such pleasure, pain, etc. In order to understand this subtle concept, we
> need to examine the experience of happiness in dreamless sleep. This
> happiness is surely not known during sleep, rather it is known upon waking
> up, when one exclaims, "I slept happily". What happens here is that there
> is an avidyAvRtti whose content (object) is happiness. But this is not
> enough for the experiencer to know that he/she experienced happiness in
> sleep. This is known only through a mental vRtti that arises upon waking up
> and that refers to the avidyAvRtti. Thus there is a mutual dependence
> between the two vRttis, in the sense the first depends on the second to
> enable knowledge of the experience and the second depends on the first to
> objectify the happiness experienced. In a similar fashion, in DSV too,
> there are two vRttis involved in a dRShTi. Remember that in DSV all objects
> are produced by an avidyAvRtti, unlike in the SDV case, where an object
> "out there" corresponds to an antaHkaraNa vRtti. The first, avidyAvRtti,
> has the shape of the object that is being created (example, a pot), without
> the need for another vRtti. The second vRtti enables knowledge of the
> object in the form "I know the pot". These two mutually dependent vRttis
> are all that is required for sRShTi in DSV. No third vRtti is involved,
> thereby ruling out infinite regress.
>
> Madhusudana: अत एव दोषाज्ञानादृष्टदेहेन्द्रियानामभावे न भ्रम इति तेषामपि
> दृष्टिसृष्टित्वे अनवस्थेति निरस्तम्।
> स्वाप्नभ्रमवद्देहेन्द्रियादिनैरपेक्ष्येणाप्युपपत्तेः।
> अन्वयव्यतिरेकानुविधानं च तद्वदेव। Hence, the objection that there can be no
> illusion (bhrama) without defects, ignorance, adRShTa, body, sense organs,
> etc., and their being subject to dRShTi-sRShTi gives rise to an infinite
> regress is refuted, since there can be a bhrama like a dream, which has no
> dependence on body, sense organs, etc. The compliance with the
> anvaya-vyatireka method of bhrama with body, sense organs, etc. is also due
> to similarity with dreams. The pUrvapakShin makes an erroneous observation
> that there can be no bhrama without factors, such as defects, ignorance,
> body, sense organs, etc. and those factors themselves need to be created by
> another dRShTi, thereby leading to infinite regress. This is disproved in
> the case of dreams, where one can experience a dream without being aware of
> factors such as the body, sense organs, etc. The presence of the factors
> such as body, sense organs, etc, in the waking state is anvaya, while the
> absence of those factors in dreams is vyatireka. Hence, it is possible to
> justify the absence of those factors in dRShTi-sRShTi also, based on the
> similarity with dreams.
>
> Anand
> ,
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