[Advaita-l] DSV of Sri Madhusudana Saraswati

[Raghav Kumar Dwivedula]

Namaste Chandramouli ji
There are two perspectives

1. Silver is first seen. Later verified to be nacre. After this you only
see nacre. You can't see silver again even though the thing seen is bright
and shines like silver.

2. Silver is first seen. Later verified to be nacre. Still, the appearance
of silver continues. This appearance-of-silver cognition is no doubt
experienced, but not regarded as pramA since abAdhitatvam criterion is not
satisfied.

My understanding is that only if perspective  2 is regarded as a
possibility, then we have to include abAdhitatvaM as a necessary criterion
for deciding whether a given cognition is pramA.

Even the word prAtibhAsika is, as I understand, applied to the experiences
under perspective 2. That is, there is a certain continuation of the
earlier appearance. Like the sun rising etc.

Is that what you wete referring to in saying the "wrong perception"
continues not withstanding sublation.

Om
Raghav



On Sun, 26 Apr, 2020, 4:41 PM H S Chandramouli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Pranams Sri Sadananda Ji,
>
> But it is an experience that many a time even in prAtibhAsika errors,wrong
> perception continues even after it is known to be an error.
>
> Regards
>
> On Sun, Apr 26, 2020 at 4:17 PM Kuntimaddi Sadananda <
> kuntimaddisada at yahoo.com> wrote:
>
> > Chandramouliji - PraNAms
> >
> > For praatibhasika errors when one knows the truth by using the better
> > pramaana then the error in the perception is removed. In the case of
> > vyaavahaarika errors (Iswara srushti) such as mirage waters, sunrise, and
> > sunset, the appearance will continue
> >
> >
> >
> >
> > On Sunday, April 26, 2020, 03:12:03 PM GMT+5:30, H S Chandramouli via
> > Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >
> > 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
> > >
> > _______________________________________________
> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > http://blog.gmane.org/gmane.culture.religion.advaita
> >
> > To unsubscribe or change your options:
> > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >
> > For assistance, contact:
> > listmaster at advaita-vedanta.org
> >
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>