[Advaita-l] Shabda-ajanya-vritti-vishayatva of tuchch

[Sudhanshu Shekhar]

Hari Om,

वस्तुतस्तु – शब्दाजन्यवृत्तिविषयत्वमेव दृश्यत्वम् ; अन्यथा शशविषाणं
तुच्छमित्यादिशब्दजन्यवृतिर्विषये तुच्छे व्यभिचारस्य दुरुद्धरत्वात् । एवं च
सति शुद्धस्य वेदान्तजन्यवृत्तिविषयत्वेऽपि न तत्र व्यभिचारः; तुच्छशुद्धयोः
शब्दाजन्यवृत्तिविषयत्वानभ्युपगमात् ।

In drishyatva-hetu-vichaar of Advaita Siddhi, it is said that both Brahman
and tuchchha are shabda-janya-vritti-vishaya. And accordingly, drishyatva
was defined as shabda-ajanya-vritti-vishayatva.

This is quite logical also - as tIkA thereupon explains - that tuchchha and
Brahman cannot be vishaya of a vritti generated by means other than shabda.
Brahman, because it is nirdharmaka and hence cannot have sambandha with
dharma like hetu and sAdhya. Tuchchha, because being asat - it cannot have
sambandha with hetu and sAdhya.

Having said this - when the discussion starts subsequently with यद्वा --
the tIkA presents couple of anumAna to show that tuchchha is vishaya of
anumAna-janya-vritti also and is not merely the vishaya of
shabda-janya-vritti. And then goes on to refine the definition of
drishyatva. The anunAna are -

तुच्छं वृत्तिविषयः, व्यवह्रियमाणत्वात्, घटादिवत्।
तुच्छं न क्षणिकम्, अकारणत्वात्, ब्रह्मवत्।

My question is -- how is anunAna admissible when it is held that asat vastu
cannot have sambandha with hetu/sAdhya rendering anunAna inapplicable for
tuchchha. And hence why is the need for refining the definition of
drishyatva when it is quite fitting to keep it at -
shabda-ajanya-vritti-vishayatvam.

Regards,
Sudhanshu.