Reason for vRitti at the location of the object.

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Reason for vRitti at the location of the object.

 

According to vedAnta paribhAShA, perceptual knowledge (pratyakSha j~nAnam)

arises when the Consciousness limited by the mental mode (vRitti) coincides with

the Consciousness limited by the object. The theory is that the mind goes out

through the visual organ to the place of the object and takes the form of the

object there. This is a vRitti. The reflection of consciousness in the vRitti is

known as the phala, which is the knowledge of the object.

 

The theory of the mind going out to the object and forming a vRitti at the place

where the object is located may look crude and unscientific, but Advaitasiddhi

of Madhusudana Sarasvati shows how important this is for answering objections to

one of the fundamental principles of advaita. This theory is not for explaining

how vision takes place, which is a matter for science and the medical

profession, but it is one of the main building blocks in the edifice of advaita.

According to advaita, the whole world is superimposed on consciousness. As a

corollary it is held by advaita that every object is superimposed on the

knowledge of that object. The reasoning for this conclusion is this: There must

be some connection between an object and the knowledge of it, because without

such a connection the knowledge cannot illumine the object. The object and its

knowledge belong to two different levels of reality, the object being

vyAvahArika, while the knowledge is pAramArthika. Therefore the only connection

possible between them is by way of superimposition (adhyAsa). But here an

objection was raised by the author of nyAyAmRita that there cannot be such a

relationship because the vRitti is in the mind within the body, while the object

is outside. Superimposition requires that both the superimposed object and the

substratum should be at the same place. This objection was refuted by the author

of Advaitasiddhi on the ground that the vRitti is also in the same place as the

object and not elsewhere. If the theory of the advaitins had been that the

vRitti is formed in the mind, this objection could not have been met. Thus this

theory is very important. This is discussed in Advaitasiddhi (chapter on

dRig-dRishya-sambandha-bhangaH)

 

Prof. Hiriyanna, an eminent scholar in vedAnta, says in a footnote on page 346

of his book `Essentials of Indian Philosophy', " The theory of perception adopted

by the Advaita Vedanta is rather crude on the scientific side, though its

metaphysical insight is valuable " .

 

It is therefore seen that every prakriya has been put forth with some purpose

which may not be intelligible to us until we go deep into the matter.

 

This may be rather tough to understand, but I thought of bringing this out

because sometimes we are inclined to dismiss some prakriyas as crude and to

suggest some other explanation in its place.

 

Best wishes,

S.N.Sastri

[Guest guest]

Hari Om

 

Is there a possibility of the existance of a "Prakarshna Shakthi" in all objects which transmits "its" presence (Nature) to other objects or "beings" which are around it ?

 

Is there a reference in the scriptures towards this ? Will some learned folks in this groups be able to contribute or correct me ?

 

Om namo Narayanaya

Rammohan

 

 

 

 

 

snsastri <sn.sastriadvaitin Sent: Mon, March 8, 2010 5:31:40 AM Reason for vRitti at the location of the object.

Reason for vRitti at the location of the object. According to vedAnta paribhAShA, perceptual knowledge (pratyakSha j~nAnam) arises when the Consciousness limited by the mental mode (vRitti) coincides with the Consciousness limited by the object. The theory is that the mind goes out through the visual organ to the place of the object and takes the form of the object there. This is a vRitti. The reflection of consciousness in the vRitti is known as the phala, which is the knowledge of the object. The theory of the mind going out to the object and forming a vRitti at the place where the object is located may look crude and unscientific, but Advaitasiddhi of Madhusudana Sarasvati shows how important this is for answering objections to one of the fundamental principles of advaita. This theory is not for explaining how vision takes place, which is a matter for science and the medical profession, but it is one of the main building blocks in

the edifice of advaita. According to advaita, the whole world is superimposed on consciousness. As a corollary it is held by advaita that every object is superimposed on the knowledge of that object. The reasoning for this conclusion is this: There must be some connection between an object and the knowledge of it, because without such a connection the knowledge cannot illumine the object. The object and its knowledge belong to two different levels of reality, the object being vyAvahArika, while the knowledge is pAramArthika. Therefore the only connection possible between them is by way of superimposition (adhyAsa). But here an objection was raised by the author of nyAyAmRita that there cannot be such a relationship because the vRitti is in the mind within the body, while the object is outside. Superimposition requires that both the superimposed object and the substratum should be at the same place. This objection was refuted by the author of

Advaitasiddhi on the ground that the vRitti is also in the same place as the object and not elsewhere. If the theory of the advaitins had been that the vRitti is formed in the mind, this objection could not have been met. Thus this theory is very important. This is discussed in Advaitasiddhi (chapter on dRig-dRishya- sambandha- bhangaH)Prof. Hiriyanna, an eminent scholar in vedAnta, says in a footnote on page 346 of his book `Essentials of Indian Philosophy', "The theory of perception adopted by the Advaita Vedanta is rather crude on the scientific side, though its metaphysical insight is valuable". It is therefore seen that every prakriya has been put forth with some purpose which may not be intelligible to us until we go deep into the matter.This may be rather tough to understand, but I thought of bringing this out because sometimes we are inclined to dismiss some prakriyas as crude and to suggest some other explanation in its

place. Best wishes,S.N.Sastri

[Guest guest]

Hello everyone,

I have been a passive observer until I saw S.N. Sastri's provocative

message relating one of the central tenents of Vedanta.

 

Here are my own observations of what happens in my head:

On an experiential level, the mind receives the sensory input - for example, one

can feel the mental tension of the visual field and concomitant focus on a

particular object - (sensations felt to be located in the mind) which is

separate sensation from any knowledge of the object - also distinctly felt as

being in and of the mind. If it did exist at the spacial location of the object,

we would also have knowledge of that location simultaneous to our own spacial

location. All of the preceding sensations occur in the head space and coexist

quite nicely with the perception of mental space by the witnessing function of

the mind.

 

Perhaps a better demonstration of the limitations of consciousness is merely

close observation of the mind and perceptions and not an erroneous (on a

material level) abstraction which is impossible to verify by the mind?

 

Kind regards,

sattvasound.

 

advaitin , " snsastri " <sn.sastri wrote:

>

> Reason for vRitti at the location of the object.

>

> According to vedAnta paribhAShA, perceptual knowledge (pratyakSha j~nAnam)

arises when the Consciousness limited by the mental mode (vRitti) coincides with

the Consciousness limited by the object. The theory is that the mind goes out

through the visual organ to the place of the object and takes the form of the

object there. This is a vRitti. The reflection of consciousness in the vRitti is

known as the phala, which is the knowledge of the object.

>