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

[Venkatesh Murthy]

Namaste

Tuccha is Shabda Janya Vritti Vishaya means we can talk about it and
understand it because of the Vritti.

It becomes like any object in Vyavahara like a Pot.

Therefore we can also use Anumana to understand it like we can use Anumana
for a Pot.



On Sun, Dec 26, 2021 at 10:54 PM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste
>
> That is accepted by Advaita Siddhi also. It accepts tuchcha to have
> shabda-janya-vritti-vishayatva.
>
> Confusion is how can it be anumAna-janya-vritti-vishaya when it has been
> held as NOT shabda-ajanya-vritti-vishaya.
>
> Regards.
>
>
> On Sun, 26 Dec 2021, 21:54 H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
> > Namaste Sudhanshu Ji,
> >
> > I am not sure if the following addresses the question you have raised.
> All
> > the same I am just presenting a possibility.
> >
> > In his commentary on Sidhanta Bindu, Sri Abhyankara points out that
> > according to Bauddha (बौद्ध) view, substances are of four sorts, namely
> > pAramArthika,vyAvahArika, prAtibhAsika (imaginary with a substratum) and
> > Bauddha (बौद्ध) (imaginary without a substratum). The fourth category is
> > made up of purely fantastic substances such as the horn of a hare which
> is
> > a total impossibility  and is not a product of anything but is merely a
> > fantasy. He further says that it is stated in
> > लघुशब्देन्दुशेखर-अर्थवत्सूत्र (laghushabdendushekhara-arthavatsUtra)
> > that according to बौद्धदर्शन (bauddhadarshana)  the words शशशृङ्ग
> > (shashashRRi~Nga) खपुष्प (khapuShpa) and others of that class have an
> > inherent power to give rise to ideas of the horn of a hare, sky-flower
> etc
> > and that in view of the experiences of dreams it is necessary to assume
> > such a fourth category of substances.
> >
> > (The above is taken from the commentary on Sidhanta Bindu by Sri P C
> > Divanji)
> >
> > Perhaps the tIka is responding to such a proposition.
> > Regards
> >
> > On Sun, Dec 26, 2021 at 12:19 AM Sudhanshu Shekhar via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> 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.
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-- 
Regards

-Venkatesh