[Advaita-l] Acollection of articles on Advaita - 'Voice of Shankara'.

[Raghav Kumar Dwivedula]

Namaste Praveen ji

On Sun, 26 Apr, 2020, 10:01 PM Praveen R. Bhat via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Raghavji,
>
> This is interesting indeed, but I have a concern as follows...
>
> On Sun, Apr 26, 2020 at 8:56 PM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > ...
>
> 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.
> >
>
> So shouldn't ajnAtasattAka be added to the VP definition itself then or am
> I missing something? Where is such an assumption coming from?
>
>
>
>
> > 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.
> >
>



>
> IMO, quoting Bhagavan

Madhusudhana Saraswati may not be right unless the
>
:) I know name-dropping is not wise. The text name is alone given as
Advaita Ratna raxaNa.


exact context is known. To that effect, I plead ignorance; could you point
> me to the source I could look up to understand better? OTOH, I could say
> that each object is coeval with the perception and that would exclude each
> object-cognition from pramA. We wouldn't need this business of pramA at all
> then! :-)
>
You mean dRShTireva sRShtih or the other viz., yat dRShTam tat sRShtaM (I
may not be using the exact words)? As far as I am able to make out, VP
would imply that dRShTireva sRShTiH to be inapplicable for pramA and VP
would include the idea of "an object originates even as it is perceived" to
be not fit to be termed pramA. VP would include it under either bhrama (if
unsublated) or bAdhita anuvRtti (if sublated).

I too was struck by the dismissal of abAdhtatvam as a necessary prayojakam
for a pramA, in the article of the author. That is why I highlighted the
point.

I am attaching the relevant pages in jpg format in a separate mail.

The word aGYAtasattAka and jnAtaikasattAka used by the author are evidently
from the standard model of AvaraNa nivRtti. I do not know the source. I can
only request other members to help.

There is a passage of Karapatri Swamiji who also references it.

जो वस्तु अज्ञातसत्ताक होती है उसी का आवरण हटाने के लिये वृत्ति होती है।
A vRtti occurs to remove the AvaraNa of only that object which is
aGYAtasattAka.

 सिद्धान्त यह है कि घटादि का प्रकाश घटाद्य-वच्छिन्न चैतन्य से ही होता है,
किन्तु जब तक वह आवृत रहता है तब तक उसका प्रकाश नहीं होता, क्योंकि ज्ञान
अनावृत चैतन्य से ही होता है। अतः वृत्ति का काम यही है कि आवरण की निवृत्ति
कर अनावृत्त चैतन्य से सम्बन्धित घटादि का ज्ञान कराये...

(
https://hi.krishnakosh.org/%E0%A4%95%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%A3/%E0%A4%AD%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BF_%E0%A4%B8%E0%A5%81%E0%A4%A7%E0%A4%BE_-%E0%A4%95%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A5%80_%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%9C_%E0%A4%AA%E0%A5%83._1014
)



> Kind rgds,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
> _______________________________________________
>

Om

Raghav

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