[Advaita-l] ***UNCHECKED*** Fwd: A comparative analysis of drishTi-srishTi-vAda and srishTi-drishTi-vAda

[Sudhanshu Shekhar]

Namaste Chandramouli ji

नाप्यर्थाभासम् , *चित्तत्वात्*, स्वप्नचित्तवत् ।

नाप्यर्थाभासश्चित्तात्पृथक् । *चित्तमेव हि घटाद्यर्थवदवभासते* यथा स्वप्ने

Don't these two statements clearly indicate that bAhya-artha-AbhAsa is
chitta itself?

Regards.


On Wed, 6 Sep, 2023, 2:35 pm H S Chandramouli, <hschandramouli at gmail.com>
wrote:

> Namaste Sudhanshu Ji,
>
> Reg  //  What about the bAhya-artha-AbhAsa of chitta? That also is
> accepted by advaita. Isn't it? //,
>
> No. Not in my understanding.
>
> Reg  //  यस्मादसत्येव घटादौ *घटाद्याभासता चित्तस्य* विज्ञानवादिना
> अभ्युपगता, तदनुमोदितमस्माभिरपि भूतदर्शनात्. Thus, advaita holds that it
> is chitta itself which appears as bAhya-artha-AbhAsa such as pot, in the
> absence of pot //,
>
> Appropriate anvaya would be as below
>
> //  यस्मादसत्येव घटादौ घटाद्याभासता, * चित्तस्य विज्ञानवादिना अभ्युपगता *,
> तदनुमोदितमस्माभिरपि भूतदर्शनात् //.
>
> This is in conformity with the declaration in the verse // तस्मान्न जायते
> चित्तं चित्तदृश्यं न जायते । //. It is also in conformity with the second
> half of the verse // तस्य पश्यन्ति ये जातिं खे वै पश्यन्ति ते पदम् ॥ //
> which rejects the vijnAnavAda view. It also clearly points to the advaitic
> view of objects being AdhyAsic in nature.
> Regards
>
> On Tue, Sep 5, 2023 at 7:04 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
> wrote:
>
>> Namaste Chandramouli ji,
>>
>> //VijnAnavAdin  established   two  points  while refuting other Baudha
>> doctrines  in kArika verses 4-25 to 27. First  that external objects do not
>> exist , and second  that jnAna exists  even in the absence of  external
>> objects.//
>>
>> Perfect. KArikA 4.24 perfectly depicts the position of bAhyArthavAdI
>> which basically is  बाह्यार्थस्य प्रज्ञानव्यतिरिक्तस्य अस्तिता There is
>> existence of external objects different from prajnAna (pratIti such as that
>> of shabda etc). This position is contradicted by vijnAnavAdI who holds in
>> 4.26 that there is no bAhya-artha. There is only artha-AbhAsa which is same
>> as chitta.
>>
>> यस्मान्नास्ति बाह्यं निमित्तम् , अतः चित्तं न स्पृशत्यर्थं
>> बाह्यालम्बनविषयम् , (This says - there is no bAhya-artha)
>>
>> नाप्यर्थाभासम् , चित्तत्वात् , स्वप्नचित्तवत् । (this accepts
>> bAhya-artha-AbhAsa, however it holds that to be chitta. That is,
>> bAhya-artha-AbhAsa is same as chitta/vijnAna/prajnapti)
>>
>> ..नाप्यर्थाभासश्चित्तात्पृथक् । चित्तमेव हि घटाद्यर्थवदवभासते यथा स्वप्ने
>> ॥ (artha-AbhAsa, accepted by VijnAnavAdI is not different/separate from
>> chitta like swapna-chitta).
>>
>> Thus, in addition to // First  that external objects do not exist , and
>> second  that jnAna exists  even in the absence of  external objects//,
>> VijnAnavAda also holds that bAhya-artha-AbhAsa is same as chitta.
>>
>>
>> //In kArika 4-28, Advaita SidhAnta  accepts both,  but rejects the
>> VijnAnavadins understanding  of the same.//
>>
>> What about the bAhya-artha-AbhAsa of chitta? That also is accepted by
>> advaita. Isn't it? यस्मादसत्येव घटादौ *घटाद्याभासता चित्तस्य* विज्ञानवादिना
>> अभ्युपगता, तदनुमोदितमस्माभिरपि भूतदर्शनात्. Thus, advaita holds that it is
>> chitta itself which appears as bAhya-artha-AbhAsa such as pot, in the
>> absence of pot.
>>
>> //As per VijnAnavAda, jnAna is kshaNika and  born. In  Advaita SiddhAnta,
>> there is no birth for either jnAna or external objects. SidhAnta interprets
>>  absence of birth in two different ways.  In respect of  jnAna
>>  (Consciousness) , it is not born but *Exists* as nitya and anAdi.
>> (तस्मान्न जायते चित्तं). It does not depend on external objects for its
>> *Existence*. In respect of external objects, SidhAnta interprets absence of
>> birth as absence of *Real* birth. External objects  perceived  by
>> Consciousness  (चित्तदृश्यं)  do not  have birth in reality (चित्तदृश्यं न
>> जायते),  but their birth is AadhyAsic.  This is the purport of  the first
>> half of verse 4-28.//
>>
>> I think positing AdhyAsic birth here for pot is out of context. What has
>> been accepted by advaita is --- "pot does not exist. There is pot-AbhAsa
>> and that is non-different from chitta". This is the position of VijnAvAda
>> also and there is concurrence thereupon with advaita. However, VijnAnavAda
>> accepts kshanikatva of vijnAna/chitta and birth thereof. That is rejected
>> by advaita by positing the ultimate doctrine of ajAti.
>>
>> For rejecting the birth of chitta, an anumAna is used: and the anumAna
>> adduced is by taking help of VijnAnavAda itself:
>>
>> यस्मादसत्येव घटादौ घटाद्याभासता चित्तस्य विज्ञानवादिना अभ्युपगता,
>> तदनुमोदितमस्माभिरपि भूतदर्शनात्//
>>
>> since there is pot-AbhAsatA of chitta, despite non-existence of pot.
>>
>> तस्मात्तस्यापि चित्तस्य जायमानावभासता असत्येव जन्मनि युक्ता भवितुमिति अतो
>> न जायते चित्तम् ।
>>
>> therefore, there is chitta-janma-avabhAsatA of chitta, despite
>> non-existence of chitta-janma.
>>
>> That is what is stated more explicitly by Anandagiri:  विमतं विज्ञानजन्म
>> न तात्त्विकं दृश्यत्वान्नीलपीतादिवदित्यर्थः. Chitta-janma is not tAtvika,
>> on account of being drishya, like blue, yellow etc. Here, chitta-janma is
>> paksha, non-tAtvika-tva is sAdhya, drishyatva is hetu and blue, yellow are
>> drishTAnta.
>>
>> This discussion on chitta-janma is, however, not material to our
>> discussion on DSV which confines itself to drishTi alone being srishTi.
>> That is srishTi is non-different from drishTi which appears to be accepted
>> by advaita as stated in 4.28.
>>
>> The doctrine of ajAti, is the ultimate apavAda-drishTi, as explained in
>> Samkshepa-shArIraka. However, a step penultimate thereto, the DSV does
>> appear to be accepted by advaita in so far as explanation of perception etc
>> is concerned in absence of bAhya-artha.
>>
>> Regarding Laghuchandrika, I will apply mind.
>>
>> Regards.
>> Sudhanshu Shekhar.
>>
>>
>>
>
> <https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail>
> Virus-free.www.avast.com
> <https://www.avast.com/sig-email?utm_medium=email&utm_source=link&utm_campaign=sig-email&utm_content=webmail>
> <#m_-4527933518827446127_DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2>
>