[Advaita-l] Perception in lightning

[V Subrahmanian]

On Mon, May 10, 2021 at 1:15 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshu Ji,
>
> Reg  << Now once this दण्डायमान श्रोत्र वृत्ति is formed and mind and
> shrotra are already there at vishaya desha, how will again it need to go
> there >>
>
> And
>
> << When there is indriya-vishay sanikarsha, the indriya does not leave it's
> place in body.. it stretches out till vishaya.. otherwise there will be
> निरिन्द्रियत्व आपत्ति of body >>,
>

Vedanta Paribhasha:

तत्र घटाद्यवच्छिन्नं चैतन्यं विषयचैतन्यम् , अन्तःकरणवृत्त्यवच्छिन्नं
चैतन्यं प्रमाणचैतन्यम् , अन्तःकरणावच्छिन्नं चैतन्यं प्रमातृचैतन्यम् ।
 तत्र यथा तडागोदकं छिद्रान्निर्गत्य कुल्यात्मना केदारान् प्रविश्य तद्वदेव
चतुष्कोणाद्याकारं भवति, तथा तैजसमन्तःकरणमपि चक्षुरादिद्वारा निर्गत्य
घटादिविषयदेशं गत्वा घटादिविषयाकारेण परिणमते । स एव परिणामो
वृत्तिरित्युच्यते ।    This, read with the following concluding part of the
Pratyaksha Pariccheda of the Vedanta Paribhasha:   चक्षुःश्रोत्रे तु स्वत
एव विषयदेशं गत्वा स्वस्वविषयं गृह्णीतः, श्रोत्रस्यापि चक्षुरादिवत्
परिच्छिन्नतया भेर्यादिदेशगमनसम्भवात् ।     gives us the idea: antaHkaraNam
going out 'through' the chakshurindriya means: the chakshurindriya too goes
out, along with the anathkaraNam to the vishayadesha to contact the
vishaya.

// निरिन्द्रियत्व आपत्ति//  whose objection is this, on whom?

In Prashna and other Upanishads there is a story, only a story, where each
indirya will leave the body for one year and return to find that he has
been carrying on without that particular indriya.  This is just a story,
but yet the  निरिन्द्रियत्व आपत्ति is there.

regards
subbu

>
> दण्डायमान श्रोत्र वृत्ति is same as manOvritti issuing through the श्रोत्र
> indriya. It stretches out till the location of vishaya. However there is a
> continuous stream of such vrittis, each extending out the same way. Each
> vritti covers one cognition. Hence there is  continuity in the cognitions.
> Thus the condition considered by you
>
> << Considering that vishaya is same, vritti remains same. Mind+shrota of
> both a and b are in vishaya desha. Yet, at 10.05.01, a has no auditory
> perception but b will continue to have perception till 10.05.10 >>
>
> does not arise.
>
> Reg  << It cannot be argued that every moment new vritti is created >>,
>
> As said above, continuous stream of vrittis is already in position. Each
> new cognition is by way of the succeeding vritti.
>
> I hope I have clarified my understanding.
>
> Regards
> Chandramouli
>
> On Sun, May 9, 2021 at 8:07 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com
> >
> wrote:
>
> > My understanding is as follows. Kindly correct Chandramouli ji.
> >
> > There is a दण्डायमान श्रोत्र वृत्ति which spans from our body till vishay
> > desha. Riding on that the antahkaran forms antahkaran vritti from our
> body
> > till vishay desha. There owing to samyoga of shrotra and vishaya, mind
> > forms vsihayAkAra vritti.
> >
> > Now once this दण्डायमान श्रोत्र वृत्ति is formed and mind and shrotra are
> > already there at vishaya desha, how will again it need to go there. If
> due
> > to change in frequency, it is argued that new vishaya has come about
> > needing new vritti, then let us keep the frequency same and switch off
> the
> > source after 5 minutes.
> >
> > Considering that vishaya is same, vritti remains same. Mind+shrota of
> both
> > a and b are in vishaya desha. Yet, at 10.05.01, a has no auditory
> > perception but b will continue to have perception till 10.05.10.
> >
> > It cannot be argued that every moment new vritti is created.
> >
> > Regards
> >
> >
> >>>>>
> >>>>>
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