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

[Raghav Kumar Dwivedula]

Namaste Sudhanshu ji
Thank you for sharing your study of vRtti in the arising of pratyaxa pramA.
I downloaded the write-up and am just starting to read it.

I wanted to draw your attention to the discussion earlier about the
extension of the antaHkaraNa to cover the viShaya.

 The question was about how such a vedAnta paribhAShA pratyaxa pariccheda
model falls foul of certain current observations.

If there is a dead star (a remnant of a supernova), say, a 1000 light years
away, its last rays of light reach us just now and pratyaxa pramA occurs
just now.. At yet, at this instant, there is no luminous star  at that
distant region where the star had been shining until 1000 years ago, for
the antaHkaraNa to extend till there and cover it.

This was sought to be addressed in various ways not altogether completely
perhaps...

Om
Raghav

On Sat, 24 Aug, 2024, 1:04 am Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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.
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