[Advaita-l] Role of antah-karaNa-vritti in vishaya-pratyaksha

[Sudhanshu Shekhar]

Hari Om,

It is important to understand the role of
indriya-sannikarsha-janya-antah-karaNa-vritti in vishaya-pratyaksha. The
issue comes up in pratikarma-vyavsthA in Advaita Siddhi, in
Vishaya-parichchheda of VedAnta ParibhAshA and also in prathama varNaka in
VivaraNa.

A clear understanding of the role of
indriya-sannikarsha-janya-antah-karaNa-vritti across models is required. I
have made a study of the topic and presented the understanding in a
systematic format in the PDF file containing tabular representation of the
models. The PDF can be downloaded from
https://sudhanshushekhar.wordpress.com/wp-content/uploads/2024/08/the-role-of-antah-karana-vritti-in-vishaya-pratyaksha.pdf

A succinct summary of the study is as under. It is requested to kindly
peruse the file and provide critical feedback containing errors in
understanding/presentation. The valuable comments of learned members shall
be of great help to me.







*11. The vishaya-prakAsha happens on tAdAtmya between
anAvrita-jIva-chaitanya and anAvrita-vishaya-avachchhinna-chaitanya. 11.1
In case of jIva being avidyA-anAvrita-avidyA-upahita-chit, despite it being
omnipresent on account of omnipresence of upAdhi avidyA, it does not have
tAdAtmya with vishaya on account of its non-upAdAnatva. Further, despite
jIva-chaitanya being anAvrita, the vishaya-avachchhinna-chaitanya is
Avrita. Accordingly, antah-karaNa-vritti removes the AvaraNa of
vishaya-avachchhinna-chaitanya (AvaraNa-abhibhava) and also brings about
tAdAtmya between non-connected vishaya and anAvrita-jIva-chaitanya
(chit-uparAga). Thus, there arises tAdAmya between anAvrita-jIva-chaitanya
and anAvrita-vishaya-avachchhinna-chaitanya and consequently, there is
vishaya-prakAsha to jIva.11.2 In case of jIva being
avidyA-Avrita-avidyA-upahita-chit, it is omnipresent and also, it has
tAdAtmya with vishaya on account of being upAdAna. Hence, there is no
requirement of chit-uparAga. The only requirement is AvaraNa-removal of
both jIva-chaitanya and vishaya-avachchhinna-chaitanya as both are Avrita.
That is achieved by antah-karaNa-vritti which removes the AvaraNa of
vishaya-avachchhinna-chaitanya. Since, Avrita-jIva-chaitanya is
omnipresent, its AvaraNa also stands removed by removal of AvaraNa of
vishaya-avachchhinna-chaitanya and there arises the tAdAtmya of
anAvrita-jIva-chaitanya and anAvrita-vishaya-avachchhinna-chaitanya.
Consequently, there is vishaya-prakAsha to jIva.   11.3 In case of jIva
being antah-karaNa-upahita-chit, the jIva is limited and localised whereas
the vishaya-avachchhinna-chaitanya is covered by AvaraNa. The
antah-karaNa-vritti ensures AvaraNa-removal and abheda-abhivyakti of
jIva-chaitanya and vishaya-avachchhinna-chaitanya and brings about tAdAtmya
of anAvrita-jIva-chaitanya and anAvrita-vishaya-avachchhinna-chaitanya.
Consequently, there is vishaya-prakAsha to jIva. *

Regards.
Sudhanshu Shekhar.