[Advaita-l] Vikalpa, Savikalpa, and Nirvikalpa

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On Wed, Aug 22, 2012 at 5:02 PM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> In the Vedanta paribhAShA scheme of pramAtR-pramANa-prameya (chaitanyam)
> the 'pramANam' is the karaNam.  That shows that the antaHkaraNa vRtti alone
> is called pramANam (pramAkaraNam).
>

What is pramA here for which this vR^itti works as karaNam ?


>  Vachaspati Mishra's view is no different from the
> Upanishad's/sutrakaara's
> and bhashyakara's view. If that is ekadesha we have to conclude that the
> Upanishad/sutra and bhashyakara are ekadeshins.
>

Well, as you wish.


> The Panchadashi verses you quoted does not say anything different from what
> Vachaspati Mishra has said:
>
> *ताभ्यां निर्विचिकित्सेऽर्थे चेतसःस्थापितस्य यत् |
> एकतानत्वमेतद्धि निदिध्यासनमुच्यते ||५४||
> *तत्र *प्रत्ययैकतानता *ध्यानम् (यो.सू.३.२) which the Bhamati says is
> 'निदिध्यासनम्’ of the Upanishad.
>
> //पुनः पुनर्वासितेऽस्मिन्वाक्याज्जायेत तत्त्वधीः //
>
> This जनिः of the तत्त्वधीः is what is termed as 'darshanam' in the Br.Up.
> (आत्मा वा अरे द्रष्टव्यः) which the Bhamati calls samAdhi. And the
> तत्त्वधीः is essentially a vRttiH.
>

bhAmati says that nididhyAsana is dhyAnam or samAdhi. It doesn't say that
samAdhi is tattva-dhIH.
Instead it said that antaHkaraNa accompanied with nididhyAsana,etc. or
purified by them is karaNa for brahmaGYAna.
While pa~nchadashI says that after nididhyAsana mahAvAkya generates
brahma-GYAnam.
We were talking about this. Now see above your lines. You got deviated.


>  >>As you are a serious reader of bhAShya, I'll like to direct you to
> br^ihadAraNyaka-bhAShyam-s and it's vArttika to gain clarity.
>
> The Br.Up. bhashya for this term 'nididhyAsanam' says: 'nishcayena
> dhyAtavyaH.' And as to what this dhyAnam is Shankara has said in the
> Bh.Gita bhashya 13.24:
>
> //-- ध्यानेन, ध्यानं नाम शब्दादिभ्यो विषयेभ्यः श्रोत्रादीनि करणानि मनसि
> उपसंहृत्य, मनश्च प्रत्यक्चेतयितरि, एकाग्रतया यत् चिन्तनं तत् ध्यानम्; तथा,
> ध्यायतीव बकः, ध्यायतीव पृथिवी, ध्यायन्तीव पर्वताः (छा0 उ0 7।6।1) इति
> उपमोपादानात्। *तैलधारावत् संततः अविच्छिन्नप्रत्ययो ध्यानम्; *तेन ध्यानेन
> आत्मनि बुद्धौ पश्यन्ति आत्मानं प्रत्यक्चेतनम् आत्मना स्वेनैव प्रत्यक्चेतनेन
> ध्यानसंस्कृतेन अन्तःकरणेन केचित् योगिनः। //
> The Bh.Gita verse itself uses the term 'dhyAnena' in the karaNavibhakti,
> tRtIyA.  This is the vRtti that brings about the sAkShAtkAra.
>
> Since each of the six pramANams will become pramANam only through this
> vRtti,


There is no possibility of six pramANa-s according to you. You have only
one, that vR^itti.
Now see your sentence again :
six *pramANams *will become *pramANam *through *vR^itti*(which is again
pramANam) !!!!???? (remember bold words have same meaning according to you.)


> In fact it is improper to bring in the Vedanta Paribhasha's six-fold
> pramANa scheme here.  That scheme is only about their overall working in
> the sphere of Vedanta.  What is being discussed here is about the
> particular context of the genesis of AtmajnAnam.
>

AtmaGYAnam is a pramA(sometimes we interpolate words pramA and pramANam
because of vyutpatti and vivaxA) and hence it must fit the scheme.