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

[H S Chandramouli]

Namaste Sudhanshu Ji,

The quote from the tIka you have presented in your initial post

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

actually  reads in full, in the tIka, as

<<  ननूक्तशब्देनेव तुच्छं वृत्तिविषयः; व्यवह्रियमाणत्वात्,
तुच्छं न क्षणिकम्; अकारणत्वात्, इत्य्द्यनुमानेनापि  तुच्छं  ज्ञाप्यते,
तत्राह--*यद्वेति ।* *कश्चिद्धर्म  इति* । ग्राह्य इति शेषः। >>.

I would understand from this that the tIka presents the anumAna  stated
above as a possible  pUrva paksha,  and mentions that the same is refuted
in Advaita Siddhi itself by the further clarification  on the previous
definition  namely <<  शब्दाजन्यवृत्तिविषयत्वमेव दृश्यत्वम्  >>  by the
statement

<<  सप्रकारकवृत्तिविषयत्वम् >>.

Regards

On Mon, Dec 27, 2021 at 4:28 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste,
>
> The refined definition is सप्रकारकवृत्तिविषयत्वम्
>
> Regards
>
> On Mon, 27 Dec, 2021, 4:22 pm H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Sudhanshu Ji,
>>
>> I am referring back to your initial post and copying here
>>
>> << 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।  >>
>>
>> Which is the refined  definition of drishyatva you are referring to.
>> Please clarify
>>
>> Regards
>>
>>
>>>>>>>>>
>>>>>>>>>