[Advaita-l] GYAna-gata pratyaxa vs. viShayagata-pratyaxa
H S Chandramouli
hschandramouli at gmail.com
Fri Jul 16 04:12:30 EDT 2021
Namaste Raghav Ji,
Reg << I was of the understanding (based on VP itself) that in the two
1. akhaNDartha vAkyas like so'yam devaduttaH, dashamastvamasi etc.
2. anupalalabdhi of bhUtale ghataH nAsti,
there is knowledge which is pratyaxa (GYAna-gata pratyaxatvM holds) but the
viShayas themselves viz., (aikyam and ghaTAbhAvaH respectively) do not
satisfy the condition for viShayagata-pratyxatvaM.
Is this correct? >>,
Not in my understanding of VP. In the first illustration, viShaya is not
aikyam but Devadatta who is in front or the tenth person himself as the
case may be. In the second illustration, for anupalabdhi both the absence
of vastu as well as its location are vishayas. Since the antaHkaraNa vRtti
extends to the location (specific bhUtala), condition for
viShayagata-pratyxatvaM is satisfied.
You may like to listen to the following talk (video) by Sri Mani Dravid
Shastri Ji which covers the topic under discussion. Especially at minute 22
On Thu, Jul 15, 2021 at 11:14 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> I have a query regarding the above idea derived from the vedAnta
> Are there cases where only one of the two criteria hold good?
> To elaborate-
> The criterion for pratyaxatvamv(direct perceptibility) is two fold.
> When the antaHkaraNa vRtti reaches the place occupied by the viShaya i.e.,
> the viShaya-desha and takes the form of a viShaya becoming
> indistinguishable from the viShayAkAra, then VP terms it
> GYAna-gata-pratyaxa ('perceptibility of the cognition'). In anumAna, this
> does not happen w.r.t the inferred object like fire. वृत्त्यवच्छिन्नचैतन्य-
> The other condition viz., viShaya-gata pratyaxa (perceptibility of the
> object) holds when during perception, the viShaya has no existence apart
> from the pramAta - विषयस्य प्रमात्रभिन्नत्वम् or
> Now, to reiterate the question, are there cases where only one of them
> I was of the understanding (based on VP itself) that in the two cases below
> 1. akhaNDartha vAkyas like so'yam devaduttaH, dashamastvamasi etc.
> 2. anupalalabdhi of bhUtale ghataH nAsti,
> there is knowledge which is pratyaxa (GYAna-gata pratyaxatvM holds) but the
> viShayas themselves viz., (aikyam and ghaTAbhAvaH respectively) do not
> satisfy the condition for viShayagata-pratyxatvaM.
> Is this correct?
> I request the learned members here to kindly clarify.
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