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

[Sudhanshu Shekhar]

Venkatesh ji,

But Acharya holds
तुच्छशुद्धयोः शब्दाजन्यवृत्तिविषयत्वानभ्युपगमात्

Regards

On Mon, 27 Dec, 2021, 11:14 am Venkatesh Murthy via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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
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