[Advaita-l] DSV of Sri Madhusudana Saraswati

[H S Chandramouli]

Pranams Sri Sadananda Ji,

Reg  << When when I see  a snake where the rope is, at that time, it is
anadigatam from the point of the snake that I am seeing where the rope is.
I am seeing it for the first time >>,

What is the position when the snake continues to be seen, as happens
sometimes, even after it is known to be a rope. Then it is not valid
knowledge because it is already बाधित(bAdhita).
Regards

On Sun, Apr 26, 2020 at 1:03 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> On Sun, Apr 26, 2020 at 8:36 AM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> There was an interesting article by Smt. S.Revathy (professor, Madras
>> Sanskrit College) on Vedanta paribhAShA. She says that the very condition
>> of an object being anadhigata is a sufficient criterion for a valid
>> cognition. In other words, the condition of abAdhitatvam as a criterion
>> for
>> valid knowledge is superfluous.
>>
>> Wherever the origination of the object is coeval with perception, it is
>> termed jnAtaikasattAka and that puts all such cognitions such as cognition
>> of shell in silver (here the object is jnAtaikasattAka), such cognitions
>> are not valid knowledge at all, according to VP.
>>
>> She quotes Shri Madhusudana Saraswati from to substantiate this from his
>> work Advaita Ratna rakshaNa.
>>
>> Incidentally the fact that the requirement that the object is to be
>> ajnaatasattaaka (unknown prior to its cognition) - an implicit necessity
>> for the condition of anadhigatatvam (unknown prior to its cognition -
>> implying that the object exists but is unknown) to be satisfied, places
>> the
>> vedAnta paribhAShA epistemology clearly within the ambit of sRShTi dRShTi
>> prakriyas.
>>
>> Om
>>
>> Raghav
>
> Namaste Raghav Ji,
>
> In anticipation of your approval, I have changed the title of the thread
> as above.
>
> Reg  << Incidentally the fact that the requirement that the object is to
> be
> ajnaatasattaaka (unknown prior to its cognition) - an implicit necessity
> for the condition of anadhigatatvam (unknown prior to its cognition -
> implying that the object exists but is unknown) to be satisfied, places the
> vedAnta paribhAShA epistemology clearly within the ambit of sRShTi dRShTi
> prakriyas >>,
>
> The following is from  दृष्टिसृष्टिविचारः – आद्वैतसिद्धिः
> dRRiShTisRRiShTivichAraH – AdvaitasiddhiH
>
> प्रथमः परिच्छेदः   prathamaH parichChedaH.
>
> << न च इदं रूप्यमिति ज्ञानकाले शुक्तित्वादेरभावेनाध्यासस्य
> तदज्ञानकार्यत्वादिप्रक्रियाविरोध इति वाच्यम् । ‘इदं रूप्य'मिति ज्ञानकाले
> शुक्तित्वस्याभावेऽपि तदज्ञानस्थित्यविरोधात् । नहि सत्ताकाल इव
> सत्ताविरहकालेऽपि अज्ञानं विरुध्यते । >>
>
> << na cha idaM rUpyamiti j~nAnakAle shuktitvAderabhAvenAdhyAsasya
> tadaj~nAnakAryatvAdiprakriyAvirodha iti vAchyam | ‘idaM rUpya'miti
> j~nAnakAle shuktitvasyAbhAve.api tadaj~nAnasthityavirodhAt | nahi sattAkAla
> iva sattAvirahakAle.api aj~nAnaM virudhyate |>>
>
> Meaning (not literal translation)
>
> << Objection  ::  At the time of delusion of the nature “This is silver”,
> there is no knowledge of the adhisthana, since in the view of
> dRRiShTisRRiShTi there is nonexistence of object prior to its knowledge;in
> the absence of the object its ignorance also cannot exist; therefore the
> causal effect ascribed to the ignorance of the adhisthana  nacre leading to
> the declared adhyAsa cannot take place; resulting in the illogicity of the
> postulate of ignorance of the adhisthana leading to adhyAsa.
>
> Response  ::  At the time of the delusion “This is silver”, even though
> adhisthana of the nature of nacre is admitted to be nonexistent, it does
> not conflict with the existence of its ignorance (अज्ञान), because in DSV
> both an object (capable of existence) as well as its ignorance (अज्ञान)
> are admitted to be the vishaya (content or subject matter) of its knowledge
> >>.
>
> Reg the observation by Sri Subrahmanian Ji
>
> << All
> knowledge/perception activity is  akin to dream perception  >>,
>
> Rajju sarpa also is within the ambit of DSV as per the following from
> Advaita Siddhi
>
> << शुक्तिरूप्यस्वप्नादिवत् दृष्टिसृष्ट्यन्यथानुपपत्त्यापि जगतो
> मिथ्यात्वसिद्धिः । >>
>
> <<  shuktirUpyasvapnAdivat dRRiShTisRRiShTyanyathAnupapattyApi jagato
> mithyAtvasiddhiH | >>
>
> Meaning  << Even though dRRiShTisRRiShTi  cannot take place except as
> being similar to nacre-silver and dream creation, still jagat mithyatva can
> be established through it >>.
>
> There are any number of statements in this chapter of Advaita Siddhi which
> clearly admit of all the three levels of
> sattA;pAramArthika/vyAvahArika/prAtibhAsika; in this prakriya of DS in
> accordance with the definition adopted by Sri MS for DS.
> Regards
>