[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi

[Bhaskar YR]

praNAms Sri Anand Hudli prabhuji
Hare Krishna

>  Before sharing my thoughts with you on Advaita siddhi, would like to say something about this work.  When I was in fight with dvaitins (just had come out of that camp hence was very enthusiastic to refute their claims) I came to know that there is a workd called  Advaita siddhi of Sri MS and it is a right source material to defend Advaita and reply dvaita objection.  Hence I asked my guruji Sri Ashwattha Narayana avadhAni and told him I want to read this work.  With a big smile on his face he said in Kannada : ningyaako aa kabbiNada kadale sahavAsa??  Atharada granthagaLellavu ( he also mentioned Sri Harsha's khandanakhada khAdya ) kevala panditarugaLige meesalittiddu, neenu tarka, nyAya ellavannu adhyayana maadabeku avugaLannu arthamaadikolluvudakke.  Sadyakke adara sahavaasakke hOgabeda..After reading your' s & Sri VenkatarAghavan prabhuji's series of mails on this work, I realized that this work is indeed 'kabbiNada kadale' and those who donot have any exposure to nyAya, tarka would hardly get anything from it.  

>  Anyway, as a vedAnta jignAsu with very little knowledge of shankara vedAnta, without any background in nyAya, tarka etc.  I would like to seek some clarification from your goodself.  It may appear too childish for the prabhuji-s well versed in nyAya, tarka etc.  But as far as my doubts are concerned, they are genuine ones.  Hence kindly bear with me prabhuji.      And if this work in general and this topic  in particular is meant only for the SDV followers,  no need to follow the shankara bhAshya in each and every detail and it is  mere an attempt on dvaita refutation you can ignore my queries prabhuji by citing so.  


There is an interesting discussion in the advaitasiddhi regarding how adhyAsa is handled in DSV. For one thing, it is hard to explain a snake-rope illusion in terms of DSV since both the rope and snake are prAtibhAsika! Remember there is no vyAvahArika satya (objective reality) in DSV/EJV. 

>  if there is no vyAvahArika satya then what would be the implication of shankara's clarification with regard to jnana and it is not vyavahAra abhAva avasthA??  And shankara in sU. Bh. Says creation of Ishwara universally perceived in the waking state such as ether are objective the dream creation is not objective and it is not sArvajanika vyavahAra yOgya.  And elsewhere bhAshyakAra confirms that there is paramArtha in vyAvahArika hence it is universally available but not even a gandha of paramArtha in svapna.  


When Devadatta observes Yajnadatta experiencing or expressing pleasure over some matter (for instance, Yajnadatta won a lottery), from Devadatta's point of view there is another draShTA for the pleasure. BrahmAnanda addresses this objection saying that Devadatta imagines, in his own mind, another person
(Yajnadatta) to be experiencing pleasure, although Devadatta himself cannot perceive the pleasure of Yajnadatta. "dRShTisRShTipakShe puruShAntarIyasukhAdikaM na jnAyate, kiMtu puruShAntarIyatvena svasminneva kalpyate iti bhAvaH."

>  OK fine, devadatta imagines in his own mind another person yajnadatta and this imagined person's feeling cannot be perceived by devadatta.  what would be the problem if we stretch this analogy and says devadatta sees in his own mind that there is pramANa prameya vyApAra but prama from that vyApAra is not known to him or how can pramANa janita jnana is not an illusory (bhrama) and it is only kalpita in the mind of devadatta??  If again, someone argues that kalpita jagat pramANa vyavahAra can give 'real' knowledge or kalpita jneya can give real jnana or kalpita jneya (like pramANa vyavahAra) can remove only kalpita jnana / mithyAjnAna and svarUpa jnana is svayaM siddha...how can these statements be considered as prama (correct knowledge)  when everything comes under 'bhrama' ??  

>  And what is the adhishtAna for the kalpita jneya here??  Is it devadatta's antaHkaraNa, if yes, how come devadatta's antaHkaraNa is not kalpita and only yajnadatta's antaHkaraNa and its feeling kalpita??  If devadatta imagining something in his antaHkaraNa without any objective reality outside, how can he imagines things that would bring shOka, dvesha etc.  Is this kalpita jagat of devadatta is under his control?? If yes, how can he imagines the jagat which is not comfortable to him (hita-akaraNa srushti) ?? 

>  I am getting multiple doubts like this after reading this perhaps due to the reasons I  mentioned above.  Anyway, I shall stop here prabhuji.

Hari Hari Hari Bol!!!
bhaskar