[Advaita-l] Definition of Ashrayatva and Vishayatva

[H S Chandramouli]

Namaste Sudhanshu Ji and Venkat Ji,

Copying below from Vichara Sagara By SVBS, PDF page 143, Book page 40, Foot
Note 1



VICHARA SAGARAM

IN SANSKRIT

(A TREATISE IN ADWAITA PHILOSOPHY)

BY

Srimat Paramahamsa Parivrajakacharyavarya

SRI VASUDEVA BRAHMENDRA SARASWATHI SWAMIGAL (Author of Brahmanhikam, Sastra
Siddhanta Lesha Taiparya Sangraham etc.)

EDITED BY

Brahmasri

P. PANCHAPAGESA SASTRIGAL, M.O.L. (Vyakarana, Sahitya and Vedanta Siromani )

AND

Bhashya Bhavagna Brahmasri Varahoor KALYANASUNDARA SASTRIGAL (Sahitya
Visarada; Sahitya and Vedanta Siromani) Lecturer in Sanskrit in Vivekananda
College, Madras

PUBLISHED BY

The Vasudeva Brahmendra Saraswathi Swamigal Library Committee.

88, PATTAMANGALAM STREET, MAYURAM, TANJORE DT. (MADRAS STATE)

(With the Financial Assistance of the Ministry of Education Government of
India)

1964.

Rs. 15/-

//  १. ननु अन्धकाराकृतं गृहं यथाऽन्धकारस्याश्रयो विषयश्च भवति, यथा वा
चैतन्यमेकमेव स्वाज्ञानस्याश्रयो विषयश्च भवति एवमेवान्तःकरणमपि
स्ववृत्तेराश्रयो विषयश्च कुतो न स्यादिति चेन्न । गृहान्धकारवत्
यत्राश्रयाश्रयिणौ भिन्नौ भवतस्तत्रै- कस्यैवाश्रयत्वं विषयत्वं च स्यात् ।
यत्र तु वहितदाश्रितदाहशक्तिवदाश्रयाश्रयिणौ न भिन्नौ भवतः तत्रैकमेव
वस्त्वाश्रयो विषयश्च न स्यात् । प्रकृते चान्तःकरणतवृत्त्योव मेदा-
भावान्नान्त: करणं स्वतेविषयीभवति । किन्त्वाश्रयमात्रं भवति,
उपादानकारणत्वादन्तः- करणस्य स्वद्वृत्तिं प्रति । //

//  1. nanu andhakArAkRRitaM gRRihaM yathA.andhakArasyAshrayo viShayashcha
bhavati, yathA vA chaitanyamekameva svAj~nAnasyAshrayo viShayashcha bhavati
evamevAntaHkaraNamapi svavRRitterAshrayo viShayashcha kuto na syAditi
chenna | gRRihAndhakAravat yatrAshrayAshrayiNau bhinnau bhavatastatrai-
kasyaivAshrayatvaM viShayatvaM cha syAt | yatra tu
vahitadAshritadAhashaktivadAshrayAshrayiNau na bhinnau bhavataH
tatraikameva vastvAshrayo viShayashcha na syAt | prakRRite
chAntaHkaraNatavRRittyova medA- bhAvAnnAnta: karaNaM svateviShayIbhavati |
kintvAshrayamAtraM bhavati, upAdAnakAraNatvAdantaH- karaNasya svadvRRittiM
prati | //,

Translation by Bhuvaneswari  //  No - just as a house engulfed by darkness
is the substratum and content of darkness, similarly also, the one
Consciousness is the substratum and content of its own ignorance; in the
same manner why can't the mind also be the substratum and content of its
own thought-modification ? If this is the contention, it is not so. Like
the darkness in the house, in which the supporter and the supported are
different, in that case the same entity is both the support and the
content. Like the fire and its power of burning, the supporter and the
supported are not different, and here the same entity does not serve as
both the substratum and the content. In this context, since the mind and
its thought-modifications are not different, the mind does not become the
object of its own thoughts. But it remains as the substratum alone, since
it is the material cause of its own thoughts  // .
Regards

On Fri, Jan 26, 2024 at 5:59 AM Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshu ji,
> Are you interested in Ashrayatva / viShayatva definitions in general or
> definitions of ajnAna's Ashrayatva / viShayatva in particular?
>
> Where something is located is its Ashraya - does there need to be anything
> more to it? That being the case, where ignorance is located is its Ashraya.
> I think we can define the object of ignorance (viShaya) as the locus of
> non-cognisance arising due to ignorance of an otherwise cognisable entity.
>
> Have you looked at the TIkA's to the sankshepa shAriraka in this regard? I
> briefly referred to the tattvabodhini TIkA of nRsimhAshrama (
>
> https://archive.org/details/434_Wthe-samkshepa-shariraka-with-tattva-bodhini-sarasvati-bhavana-granthmala-no.-69-_202012_/page/n9/mode/2up
> ).
>
> The commentary to the sloka 20 on Page 34 defines anavabhAsa as नास्ति न
> प्रकाशते इति स्वरूपविपरीतव्यवहारविषयत्वयोग्यत्वं, and that can be used for
> ajnAnaviShayatva also.
>
> The siddhAnta leSha sangraha also says something similar ‘नास्ति न
> प्रकाशते’ इत्यादिव्यवहारयोग्यत्वमिति परम्परया अज्ञानविषयत्वाभ्युपगमात्.
>
> A similar approach is taken in the advaita siddhi chapter on ajnAna
> viShayopapattih in defining AvaraNakRtyam - नास्ति न प्रकाशत इति व्यवहार
> एवाभिज्ञादिसाधारणः; अस्ति प्रकाशत इत्येतद्व्यवहाराभावो वा आवरणकृत्यम् ।
> आवरणं
> च तद्योग्यता अज्ञानसंबन्धरूपा सुषुप्त्यादिसाधारणी आब्रह्मज्ञानमवतिष्ठते ।
>
> Kind regards,
> Venkatraghavan
>
>
> On Tue, Jan 23, 2024 at 4:39 PM Sudhanshu Shekhar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Hari Om,
> >
> > In Samkshepa ShArIraka, it is said that Ashraya and vishaya of ajnAna is
> > shuddha chaitanya.
> >
> > It is to request the learned members that precise definitions of
> Ashrayatva
> > and vishayatva may kindly be shared along with citations, if possible.
> >
> > Regards.
> > Sudhanshu Shekhar.
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