[Advaita-l] Shankara and DrishTi-SrishTi vAda - eka jeeva vaada

[Srinath Vedagarbha]

On Sat, May 7, 2016 at 11:20 AM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> The sidhhAntaleshasaMgraha of appayya dIkshita cites one view of the
> dRShTisRShTi vAda. In response to an objection, "nanu
> dRShTisRShTimavalambya kRtsnasya jagatprapaMchasya kalpitatvopagame
> kastasya kalpakaH? nirupAdhirAtmA vA, avidyopahito vA?" Who creates this
> entire world? Is it the Atman without upAdhis? Or is it the Atman with
> upAdhis? To this objection, one reply is as follows. It is the Atman with
> avidyA upAdhi who creates the next avidyA. The Atman with the resultant
> avidyA upAdhi creates the next avidyA and so on
> (pUrvapUrvakalpitAvidyopahita uttarottarAvidyAkalpakaH).
>
>
Probably you already know this -- beejAnkura anavasta is not a dOSha at all.

Anavasta is said to be a flaw only in those scenarios when a proposition is
argued by a vAdi to support a his proposed hypothesis. This is because the
flaw arising from anavasta is precisely defined as 'mUlAxaya pareem prAvuHu
anavastam Hi dUShaNam '. Meaning, given anavasta is said to be dOsha only
if the final result in such anavasta is an impossibility due one must wait
for any such niSchhya eternally.  BeejAnkura-anavasta (or
chicken-egg anavasta ) is not such anavasta, for such series are given fact
in pratyksha, and the effect (of series) has already taken place. There is
no one arguing for such series. That means, in all anavasta cases where the
effect is already established (siddha), such cases can not be called dOsha.

In the above light, one needs to evaluate pUrvapUrvakalpitAvidyopahita
uttarottarAvidyAkalpakaH anavasta.

/sv