[Advaita-l] What is avidyA vR^itti as against antaHkaraNa vR^itti?
H S Chandramouli
hschandramouli at gmail.com
Mon Jul 20 00:33:15 CDT 2015
Dear Sri Durga Prasad Ji,
Reg << What is avidyA vR^itti (अविद्या वृत्ति) as against antaHkaraNa
vR^itti (अन्तःकरण वृत्ति)?
Examples of avidyA vR^itti (अविद्या वृत्ति) are
इच्छाकार अविद्या वृत्ति (ichChAkAra avidyA vR^itti)
सुखाकार अविद्या वृत्ति (sukhAkAra avidyA vR^itti)
(That is mind and its attributes.) >> ,
Where the mind is the object itself , as in the above two examples you
have cited , the vritti leading to knowledge is termed “ avidya vritti
“ ( अविद्या
वृत्ति ) . In all other cases where the object is different from the mind (
and its vritti ) , the vritti is termed antahkarana vritti ( अन्तःकरण
वृत्ति ) .
Reg << Sarvajnatma-muni states that in illusions such as seeing a nacre as
इदम् is अन्तःकरण वृत्ति ( idam is antaHkaraNa vR^itti
रजताकार is अविद्या वृत्ति ( rajatAkAra is avidyA vR^itti) >> ,
The antahkarana vritti issues forth through the eye and contacts the
object nacre . However it is not capable of uncovering the nacre fully and
does so only partially. Hence the Chidabhasa is only able to illumine the
Idam ( this is ) part only . It is unable to illumine the “ nacre “ ( shell
) part . Therefore Idam is termed antahkarana vritti . The “
rajatakara “ ( रजताकार
) ( silver ) part is a projection of the avidya located in the Consciouness
enclosed by nacre ( शुक्तिअवछ्छिन्नचैतन्याश्रितअविद्या ) . This is not
contacted by the earlier antahkarana vritti ( which is in contact with
nacre ) and is illumined directly by the Consciousness associated with the
mind ( साक्शि ) ( Sakshi or Witness ) . This “ rajatakara “ ( रजताकार ) is
termed Avidya vritti ( अविद्या वृत्ति ) .
In all cases of illusion , the “ this is “ part is due to “ antahkarana
vritti “ and the “ illusion “ part is due to “ avidya vritti “ .
I hope I am clear.
On Sun, Jul 19, 2015 at 10:03 AM, Durga Janaswamy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Hari Om,
> What is avidyA vR^itti (अविद्या वृत्ति) as against antaHkaraNa vR^itti
> (अन्तःकरण वृत्ति)?
> Examples of avidyA vR^itti (अविद्या वृत्ति) are
> इच्छाकार अविद्या वृत्ति (ichChAkAra avidyA vR^itti)
> सुखाकार अविद्या वृत्ति (sukhAkAra avidyA vR^itti)
> (That is mind and its attributes.)
> This is in the context of the following statement in Vedanta Paribhasha:
> "Similarly, although the mind and its attributes (note 1), etc.(note 2),
> are objects of the witness alone, yet as we assume (them to be objects of)
> mental states in the form of those, the definition mentioned above applies
> there also, and hence it is not too narrow.
> Note 1: such as pleasure and desire
> Note 2: refers to illusions, such as seeing a nacre as silver"
> Sarvajnatma-muni states that in illusions such as seeing a nacre as silver,
> इदम् is अन्तःकरण वृत्ति ( idam is antaHkaraNa vR^itti
> रजताकार is अविद्या वृत्ति ( rajatAkAra is avidyA vR^itti)
> Thank you and regards
> -- durga prasad
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