[Advaita-l] DSV of Sri Madhusudana Saraswati

[H S Chandramouli]

Pranams Sri Sadananda Ji,

Reg  << If perception continues even after knowing it is an error then the
perceiver also should think that it is not a pramaa but brahmaa.

Even in the shell/shell silver case, the silveriness can still be seen but
it is understood that it is brahmaa than pramaa >>,

I agree. Reason being the bAdhita of error. Hence abAdhitatvaM is not
superflous. It is essential.
Regards

On Sun, Apr 26, 2020 at 8:01 PM Kuntimaddi Sadananda <
kuntimaddisada at yahoo.com> wrote:

> Chandramouliji
>
> If perception continues even after knowing it is an error then the
> perceiver also should think that it is not a pramaa but brahmaa.
>
> Even in the shell/shell silver case, the silveriness can still be seen but
> it is understood that it is brahmaa than pramaa.
>
> Hari Om!
> Sadananda
>
>
>
>
> On Sunday, April 26, 2020, 04:22:08 PM GMT+5:30, H S Chandramouli <
> hschandramouli at gmail.com> 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
> >
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