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

[Anand Hudli]

> A small doubt. What is the Reality status of jIva? Is it prAtibhAsika or
> pAramArthika?
>

Quick answer is that jIva is one of the six entities that are not
considered to be within the scope of DSV, as per Madhusudana. If literally
everything is part of dRShTi-sRShTi, then everything has a short existence
confined by the dRShTi of it and thereby DSV starts to sound similar to
Buddhist KShaNikavAda. In fact, this is the very next objection by the
pUrvapaKShin. To answer this objection and to conform DSV with the words of
previous AchAryas in the advaita tradition, Madhusudana holds that six
entities, namely jIva, Ishvara, shuddhacit, the bheda between Ishvara and
jIva, avidyA, the combination of avidyA and cit (a la
satyAnRtamithunIkaraNa), are all anAdi and not under the purview of DSV.
This does not mean that those entities, except for shuddhacit, are not
mithyA. They could be shown to be mithyA, not from DSV viewpoint but due to
having dRshyatva, etc. anAdyavidyAnAM dRShTi-sRShTitvena mithyAtva-abhAve
api dRshyatvAdihetunA eva teShAM mithyAtvasiddheriti.

Anand

On Thu, Aug 10, 2017 at 6:05 PM, Anand Hudli <anandhudli at hotmail.com> wrote:

> >  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) ??
>
> Shri Bhaskarji,
>
> Two observations after reading your message. First, we should not, in
> general, mix concepts from one prakriyA into another, and as an example
> Madhusudana cites the pratikarmavyavasthA and says it is not applicable in
> DSV. Each prakriyA is complete in itself and should be studied
> independently, at least before comparing it with others. Second, as the
> definitions suggest, all objects are primarily of the character of Bhrama,
> Illusion. This being the case, the draShTA does not have complete control
> of what he is seeing even though it is his dRShTi that creates the sRShTi,
> since the objects are all doShaprayukta, as in a dream. No dreamer has
> control over the entire content of his dream, although he may feel he has
> some control on his actions in the dream. Who has control then? It could be
> Ishvara, who is also posited in the dream by the draShTA! It is in this
> sense it is called jIva-sRShTi. It does not mean that the jIva controls his
> sRShTi instead of Ishvara. As far as I understand, Ishvara is very much
> needed to explain why laws of Karma hold, for example, who upholds Dharma,
> etc. It is only that Ishvara Himself is part of the jIva's dream.
>
> Anand
>
> On Thu, Aug 10, 2017 at 5:08 PM, Anand Hudli <anandhudli at hotmail.com>
> wrote:
>
>> I intend to address some of these topics as part of the discussion on DSV
>> as found in the advaitasiddhi.
>>
>> Anand
>>
>> On Thu, Aug 10, 2017 at 2:37 PM, H S Chandramouli via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>>> A little elaboration of the consequences of admitting only prAtibhasika
>>> in
>>> DSV would perhaps be in order. There is no kArya-kAraNa sambandha, no
>>> indriya janya jnAna, no pramANAs, no epistemology admitted in DSV. Hence
>>> in
>>> case of milk transforming to curds, it is not a transformation at all.
>>> Milk
>>> does not get transformed to curds. What appeared as milk earlier, later
>>> appears as curds. Just as in a dream. So with other events also. A pot is
>>> not seen through the eyes. Pot and its jnAna appear simultaneously.
>>>
>>
>>
>