[Advaita-l] What is avidyA vR^itti as against antaHkaraNa vR^itti?

Durga Janaswamy janaswamy2001 at hotmail.com
Sun Jul 26 22:49:09 CDT 2015

Thank you Sri Anand ji for clarifying my doubts on the subject.
I want to bring the following information to your notice:

>From Vedanta Paribhasha (translation by Swami Madhavananda): 
Subjective Perception
"Again (1), since the Consciousness limited by happiness etc. and Consciousness limited by
the mental state relating to them are invariably limited by the two limiting adjuncts (2) that
occuy the same space (3), the knowledge , "I am happy," is invariably a perception (4).

However recollection of the happiness etc. abiding in oneself would not be a perception.

(1) In the perception of internal objects
(2) Viz., happiness etc. and the mental state in the form of those.
(3) Viz., that occupied by the mind
(4) In respect of happiness only.

I thank Sri Anand ji and Sri Chandramouli ji for spending their time and sharing their knowledge to a beginner like me.
I learned a lot during the discussion with you on this subject.

-- durga prasad

> Date: Sun, 26 Jul 2015 23:10:24 +0530
> To: advaita-l at lists.advaita-vedanta.org
> Subject: Re: [Advaita-l] What is avidyA vR^itti as against antaHkaraNa vR^itti?
> From: advaita-l at lists.advaita-vedanta.org
> An attempt to answer some questions.
> The difference between objective knowledge and subjective knowledge lies in
> the capability of the former type of knowledge to be *directly*
> (aparokSheNa) conveyed or used in dealings (vyavahAra) with people other
> than the person who has this knowledge. For example, if you see a pot, you
> may point it out to others, "this is a pot", and they too will have the
> same direct perception of the pot. On the other hand, if you feel happy,
> you cannot *directly* convey this feeling to me. There is no way for me to
> *directly* feel what you are feeling. You may express your feeling with
> some act, words, etc. that allows me to understand your feeling, but this
> only gives me an *indirect* knowledge. Coming to illusions such as a
> silver-nacre, the advaitasiddhi holds that two cognitions are involved
> here. In the (erroneous) cognition, "this is silver", the "this" (idam)
> part is objective, but the "silver" (rajatam) part is subjective. Why? When
> a person seeing illusory silver says, "this is silver", another person in
> the vicinity will certainly see some object as the first person did, but
> he/she may not see the object as silver. It is possible the second person
> is not affected by the illusion, and may, in fact, see the nacre, not
> silver. So the agreement between the first person and the second person is
> that there is "something" out there. The knowledge of "something" is
> objective and is common to both persons. However, the knowledge of "silver"
> is restricted to the first person who is affected by the illusion. The
> second person may have the knowledge of nacre, not silver. This is why it
> is said avidyAvRtti can be prAtibhAsika or vyAvahArika.
> If we look "under the hood" and try to understand what is anataHkaraNa
> vRtti and what is avidyAvRtti, it is important to note that objective
> knowledge, called "pramA", is gained through a pramANa (means of knowledge,
> such as perception, inference, scriptures, etc), while subjective
> knowledge, including the prAtibhAsika type, is not so obtained. In the case
> of subjective knowledge, the witness-consciousness (sAkShicaitanya)
> cognizes it without the need for antaHkaraNavRtti. In contrast, objective
> knowledge gained through a pramANa results in the modification of the
> antaHkaraNa (mind), called antaHkaraNavRtti. MahamahopAdhyAya Abhyankar has
> remarked in his commentary on the siddhAntabindu (dashashlokI):
> apramAjnAnaM na manovRttirUpaM kiMtu avidyAvRttirUpaM sAkShyAshrayam.
> Anand
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