[Advaita-l] DSV in the advaitasiddhi: rejection of kShaNikavAda

[Anand Hudli]

nanu- jIva Isho vishuddhA cit tathA jIveshayorbhidA| avidyA taccitoryogaH
ShADasmAkamanAdayaH|| iti prAcAM vacanena bauddhaM prati pratyabhijnAnAdinA
vishvasya sthAyitvapratipAdakena ca sUtrabhAShyavArtikavivaraNAdigranthena
virodha iti cet- na.
Objection: DSV contradicts the ancient saying, "jIva, Ishvara, pure
Consciousness, difference between Ishvara and jIva, avidyA, the combination
of avidyA and Consciousness- these six are without a beginning (anAdi) for
us", which was meant to establish the permanence of the world in contrast
to the Bauddha (doctrine of kShaNikavAda), using the pratyabhijnA
principle, etc. (Madhusudana): anAdyatiriktasRShTiviShaya eva
dRShTisRShTisvIkArAt, kAraNAtmanA sthAyitvasvIkArAcca| tAvataiva
bauddhAbhimata-kShaNikatva-nirAkaraNopapatter-nAkaravirodhaH
pratyutAkareShu bahusho dRShTisRShTirupapAditaiva| dRShTi-sRShTi is
accepted only in the matter of everything except the (six) anAdi entities.
Furthermore, the permanence of the world in its causal form is
accepted(i.e. in the form of avidyA as the pariNAmikAraNa and Brahman as
the vivartakAraNa. Both avidyA and Brahman/Consciousness are anAdi). With
the same stroke, the Bauddha doctrine of momentariness is rejected. Hence,
there is no contradiction with the original source texts (of advaita such
as the sUtras, shAnkarabhAShya, vArtika, vivaraNa, etc.), rather the
original source texts mainly establish dRShTi-sRShTi. Note here that
permanence of the world does not mean eternality.

The Bauddha theory of niranvaya vinAsha is not accepted in DSV.
niranvayavinAsha means a thing gets destroyed into a void, leaving behind
nothing. DSV accepts sAnvayavinAsha for all sAdi (originated through
dRShTi) objects, which means a thing gets destroyed into its causal form,
i.e avidyA and Brahman, since avidyA is the material cause and Brahman is
the transfigurative cause. When you see a pot, the pot's material cause is
avidyA, whereas the transfigurative cause is Brahman, in the sense the pot
appears like an illusory snake appears on a rope. sAdivastumAtrasya
anuyAyikAraNaM dvayam, adhiShThAnatayA brahma pariNAmyupAdAnatayA avidyA -
tayordvayor-anAdi-ShaTkamadhye antarbhAvAt na anupapattiH.

Anand