[Advaita-l] DSV in the advaitasiddhi: no anavasthA doSha in dRShTi-sRShti

Venkatesh Murthy vmurthy36 at gmail.com
Tue Sep 5 08:12:12 EDT 2017


In Sanskrit Vichara Sagara Page 43 -

यद्यपि सुखदुःखादयः साक्षिभास्याः तथापि न केवलः साक्षी सुखदुःखादीन् भासयति
किन्तु वृत्तिद्वारैव।

Page 85 -

स्वप्ने त्वन्तःसाक्ष्याश्रयाविद्यागततमोगुणांशो विषयाकारेण परिणमते,
तादृशाविद्यागतसत्त्वगुणांशस्तज्ज्ञानाकारेण परिणमते। अत एव स्वप्ने अन्तस्था
अविद्यैव विषयतज्ज्ञानयोरुभयोरुपादानकारणं भवति ।

> Brahmananda refutes this objection as follows. svaccheShu sukhAdiShu
> citpratibiMbasaMbhavAt vRttirna svIkriyate| tatsvIkAre api
> parasparaviShayakavRttidvayasvIkArAt na anavasthA| We do not accept a
> (mental) vRtti in the case of pleasure, pain, etc, in which Consciousness
> can be reflected. Even if we accept vRttis, we accept two vRttis that have
> contents of each other. Hence, there is no infinite regress. Here,
> BrahmAnanda is referring to avidyAvRtti, through which pleasure, pain, and
> other subjective feelings can be known. However, even with this type of
> avidyAvRtti, there is a second (mental) vRtti that reveals the experience
> of such pleasure, pain, etc. In order to understand this subtle concept, we
> need to examine the experience of happiness in dreamless sleep. This
> happiness is surely not known during sleep, rather it is known upon waking
> up, when one exclaims, "I slept happily". What happens here is that there
> is an avidyAvRtti whose content (object) is happiness. But this is not
> enough for the experiencer to know that he/she experienced happiness in
> sleep. This is known only through a mental vRtti that arises upon waking up
> and that refers to the avidyAvRtti. Thus there is a mutual dependence
> between the two vRttis, in the sense the first depends on the second to
> enable knowledge of the experience and the second depends on the first to
> objectify the happiness experienced. In a similar fashion, in DSV too,
> there are two vRttis involved in a dRShTi. Remember that in DSV all objects
> are produced by an avidyAvRtti, unlike in the SDV case, where an object
> "out there" corresponds to an antaHkaraNa vRtti. The first, avidyAvRtti,
> has the shape of the object that is being created (example, a pot), without
> the need for another vRtti. The second vRtti enables knowledge of the
> object in the form "I know the pot". These two mutually dependent vRttis
> are all that is required for sRShTi in DSV. No third vRtti is involved,
> thereby ruling out infinite regress.
> Madhusudana: अत एव दोषाज्ञानादृष्टदेहेन्द्रियानामभावे न भ्रम इति तेषामपि
> दृष्टिसृष्टित्वे अनवस्थेति निरस्तम्।
> स्वाप्नभ्रमवद्देहेन्द्रियादिनैरपेक्ष्येणाप्युपपत्तेः।
> अन्वयव्यतिरेकानुविधानं च तद्वदेव। Hence, the objection that there can be no
> illusion (bhrama) without defects, ignorance, adRShTa, body, sense organs,
> etc., and their being subject to dRShTi-sRShTi gives rise to an infinite
> regress is refuted, since there can be a bhrama like a dream, which has no
> dependence on body, sense organs, etc. The compliance with the
> anvaya-vyatireka method of bhrama with body, sense organs, etc. is also due
> to similarity with dreams. The pUrvapakShin makes an erroneous observation
> that there can be no bhrama without factors, such as defects, ignorance,
> body, sense organs, etc. and those factors themselves need to be created by
> another dRShTi, thereby leading to infinite regress. This is disproved in
> the case of dreams, where one can experience a dream without being aware of
> factors such as the body, sense organs, etc. The presence of the factors
> such as body, sense organs, etc, in the waking state is anvaya, while the
> absence of those factors in dreams is vyatireka. Hence, it is possible to
> justify the absence of those factors in dRShTi-sRShTi also, based on the
> similarity with dreams.
> Anand
> ,
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