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

[Durga Janaswamy]

Hari Om,
Pranams.

Thank you.
Few more doubts:

1. What is the reason for subjective knowledge being accepted only as avidyAvRtti but not antaHkaraNavRtti?

2. Is there any reason why both illusion and subjective knowledge are put in  the same category:  avidyAvRtti?

3. I understand  dhIH,   the mental state is a vRtti, an antaHkaraNavRtti.
Now objective knowledge, such as that of a pot, is antaHkaraNavRtti.  This antaHkaraNavRtti being a
mental state, is in turn an avidyAvRtti. In summary we have only  avidyAvRtti?

3. You wrote
"objects such as a pot which are capable of direct vyavahAra but do form the content (viShaya) of a jnAna"
But there is a content such as object (eg. pot)?

4. Please suggest what tool shall I use to transliterate portions of your text into Devanagari.
I tried some but not successful.

Thank you and regards
-- durga prasad



________________________________
> Date: Sat, 25 Jul 2015 10:28:41 +0530 
> Subject: Re: [Advaita-l] What is avidyA vR^itti as against antaHkaraNa  
> vR^itti? 
> From: anandhudli at hotmail.com 
> To: janaswamy2001 at hotmail.com; advaita-l at lists.advaita-vedanta.org 
>  
> The advaitasiddhi has a section on "bhramasya vRttidvayopapattiH",  
> wherein it is said "adhiShThAnAmshe anataHkaraNavRttiH, adhyastAmshe  
> cAvidyAvRttiH", meaning (in an illusion, for example silver-nacre) the  
> vRtti/jnAna of the substratum is antaHkaraNavRtti and the vRtti of the  
> superimposed (silver) is avidyAvRtti. Actually, avidyAvRtti can be of  
> two kinds, prAtibhAsika (illusory silver) and vyAvahArika. Among the  
> vyAvahArika avidyAvRttis, we may include subjective knowledge such as  
> feelings of pleasure, pain, desire, emotions, etc. Generally speaking,  
> objective knowledge, such as that of a pot, is antaHkaraNavRtti and  
> subjective knowledge is avidyAvRtti. This thinking can be traced back  
> to Citsukha's tattvapradIpikA, where he differentiates the Self from  
> both subjective knowledge and objective knowledge. His definition of  
> "svaprakAsha" Self-luminous runs thus:  
> aparokShavyvahRteryogyasyAdhipadasya naH| saMbhave svaprakAshasya  
> lakShaNAsaMbhavaH kutaH||", meaning a Self-luminous entity (Atman) is  
> one that is capable of being immediate (direct) in ordinary (vyavahAra)  
> usage and that at the same time is not an object of knowledge (like a  
> pot). So the Self is different from subjective mental states such as  
> feelings, emotions, etc., which cannot be an object of knowledge like a  
> pot nor can be capable of direct vyavahAra, and objects such as a pot  
> which are capable of direct vyavahAra but do form the content (viShaya)  
> of a jnAna. 
>  
> Anand 
>  
> On Tue, Jul 21, 2015 at 7:22 PM, Durga Janaswamy  
> <janaswamy2001 at hotmail.com<mailto:janaswamy2001 at hotmail.com>> wrote: 
> Hari Om, 
> Namaste. 
>  
> Can you please clarify my doubts: 
>  
> It is written  "Where the mind is the object itself".  Here object  
> = विषय  (viShaya) 
> Is it correct? 
> 1. 
> कामः सङ्कल्पो विचिकित्सा श्रद्धाश्रद्धा  
> धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव    (बृहदारण्यकोपनिषद्1.5.3) 
> kAmaH sa~Nkalpo vichikitsA shraddhAshraddhA  
> dhR^itiradhR^itirhrIrdhIrbhIrityetatsarvaM mana eva    
>   (bR^ihadAraNyakopaniShad1.5.3) 
>  
> These are attributes of mind.   Bhagawan Sankaracharya says dhIH  (धीः)  
>    as  praj~nA  (प्रज्ञा) in the bhAShya. 
> Please elaborate the word:  dhIH. 
> 2. 
> In घट इच्छा 
> इच्छा का विषय    :    घटाकार  वृत्ति    is    अन्तःकरण वृत्ति 
> इच्छा का  ज्ञान   :     इच्छाकार   वृत्ति   is    अविद्या वृत्ति 
> Is it  correct? 
> In ghaTa ichChA 
> ichChA viShaya :   ghaTAkAra  vR^itti is antaHkaraNa vR^itti 
> ichChA  j~nAna  :   ichChAkAra   vR^itti is avidyA vR^itti 
> Is it  correct? 
>  
> 3 
> In घट धीः 
> धीः  का विषय    :   घटाकार  वृत्ति     is    अन्तःकरण वृत्ति 
> धीः का  ज्ञान :        धीः  आकार  वृत्ति    is    अविद्या वृत्ति 
> Is it  correct? 
> In ghaTa dhIH 
> dhIH   viShaya    :   ghaTAkAra  vR^itti     is    antaHkaraNa vR^itti 
> dhIH   j~nAna :        dhIH  AkAra  vR^itti    is    avidyA vR^itti 
> Is it  correct? 
>  
> 4. Support 'I am thinking about solution for a math problem'. 
> Please tell me the above statement in the above model (viShaya  and  
>    j~nAna) and associated   antaHkaraNa   vR^itti   and    avidyA    
> vR^itti . 
>  
> Thank you and regards 
> -- durga prasad 
>  
>  
>  
> ________________________________ 
> > Date: Mon, 20 Jul 2015 11:03:15 +0530 
> > Subject: Re: [Advaita-l] What is avidyA vR^itti as against antaHkaraNa 
> > vR^itti? 
> > From: hschandramouli at gmail.com<mailto:hschandramouli at gmail.com> 
> > To: janaswamy2001 at hotmail.com<mailto:janaswamy2001 at hotmail.com>;  
> advaita-l at lists.advaita-vedanta.org<mailto:advaita-l at lists.advaita-vedanta.org> 
> > 
> > 
> > Dear Sri Durga Prasad Ji, 
> > 
> > 
> > Reg << What is avidyA vR^itti  (अविद्या वृत्ति)  as against antaHkaraNa 
> > vR^itti  (अन्तःकरण वृत्ति)? 
> > 
> > Examples of avidyA vR^itti  (अविद्या वृत्ति)  are 
> > 
> > इच्छाकार अविद्या वृत्ति  (ichChAkAra avidyA vR^itti) 
> > 
> > सुखाकार अविद्या वृत्ति   (sukhAkAra avidyA vR^itti) 
> > (That is mind and its attributes.)>> , 
> > 
> > 
> > Where the mind is the object itself , as in the above two examples you 
> > have cited , the vritti leading to knowledge is termed “ avidya vritti 
> > “ ( अविद्या वृत्ति ) . In all other cases where the object is different 
> > from the mind ( and its vritti ) , the vritti is termed antahkarana 
> > vritti ( अन्तःकरण वृत्ति ) . 
> > 
> > 
> > Reg << Sarvajnatma-muni states that in illusions such as seeing a nacre 
> > as silver, 
> > इदम्  is अन्तःकरण वृत्ति   (  idam is antaHkaraNa vR^itti 
> > रजताकार​ is अविद्या वृत्ति  (  rajatAkAra  is avidyA vR^itti)>> , 
> > 
> > 
> > The antahkarana vritti issues forth through the eye and contacts the 
> > object nacre . However it is not capable of uncovering the nacre fully 
> > and does so only partially. Hence the Chidabhasa is only able to 
> > illumine the Idam ( this is ) part only . It is unable to illumine the 
> > “ nacre “ ( shell ) part . Therefore Idam is termed antahkarana vritti 
> > . The “ rajatakara “ ( रजताकार​ ) ( silver ) part is a projection of 
> > the avidya located in the Consciouness enclosed by nacre ( 
> > शुक्तिअवछ्छिन्नचैतन्याश्रितअविद्या ) . This is not contacted by the 
> > earlier antahkarana vritti ( which is in contact with nacre ) and is 
> > illumined directly by the Consciousness associated with the mind ( 
> > साक्शि ) ( Sakshi or Witness ) . This “ rajatakara “ ( रजताकार​ ) is 
> > termed Avidya vritti ( अविद्या वृत्ति ) . 
> > 
> > 
> > In all cases of illusion , the “ this is “ part is due to “ antahkarana 
> > vritti “ and the “ illusion “ part is due to “ avidya vritti “ . 
> > 
> > 
> > I hope I am clear. 
> > 
> > 
> > Regards 
> > 
> > 
> > On Sun, Jul 19, 2015 at 10:03 AM, Durga Janaswamy via Advaita-l 
> >  
> <advaita-l at lists.advaita-vedanta.org<mailto:advaita-l at lists.advaita-vedanta.org><mailto:advaita-l at lists.advaita-vedanta.org<mailto:advaita-l at lists.advaita-vedanta.org>>> 
> > wrote: 
> > Hari Om, 
> > 
> > Pranams 
> > 
> > What is avidyA vR^itti  (अविद्या वृत्ति)  as against antaHkaraNa 
> > vR^itti  (अन्तःकरण वृत्ति)? 
> > 
> > Examples of avidyA vR^itti  (अविद्या वृत्ति)  are 
> > 
> > इच्छाकार अविद्या वृत्ति  (ichChAkAra avidyA vR^itti) 
> > 
> > सुखाकार अविद्या वृत्ति   (sukhAkAra avidyA vR^itti) 
> > (That is mind and its attributes.) 
> > 
> > This is in the context of the following statement in Vedanta Paribhasha: 
> > 
> > "Similarly, although the mind and its attributes (note 1), etc.(note 
> > 2), are objects of the witness alone, yet as we assume (them to be 
> > objects of) mental states in the form of those, the definition 
> > mentioned above applies there also, and hence it is not too narrow. 
> > 
> > Note 1: such as pleasure and desire 
> > Note 2: refers to illusions, such as seeing a nacre as silver" 
> > 
> > Sarvajnatma-muni states that in illusions such as seeing a nacre as silver, 
> > इदम्  is अन्तःकरण वृत्ति   (  idam is antaHkaraNa vR^itti 
> > रजताकार​ is अविद्या वृत्ति  (  rajatAkAra  is avidyA vR^itti) 
> > 
> > 
> > Thank you and regards 
> > -- durga prasad 
> > 
> > 
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