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

[Bhaskar YR]

praNAms Sri Anand Hudli prabhuji
Hare Krishna

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. 

>  Yes prabhuji that is really a valid point.  If each and every prakriya complete in itself and has to be studied independently then don’t we have to study these independent prakriya-s along with the lines of shruti, smruti, shrutyanugraheeta yukti and anubhava prabhuji??  Or else, do you suggest that since these prakriya-s are independent in themselves  there is no need to follow or comply with any other prakriya or shAstra prabhuji??  And one more curious question, whether Sri MS while advocating DSV discusses about the merits and demerits of SDV also??  Or has he discussed the prakriya  SDV as a separate prakriya at some other place??  Does he anywhere compares SDV with DSV and picks his choice??  Or DSV's main purport is to refute ONLY dvaitin's objection to brahman's jagat kAraNavADa??  


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.

>  But prabhuji,  you said that Ishwara does not forms a part of DSV (jeeva kalpita or jeeva srushti) along with other five including shuddha Chaitanya.  

>  And finally one more important and final question with regard to DSV.  Whether the 'drushti' which is the hetu (kAraNa) for the srushti  in this prakriya pertains to avidyA saMyukta jeeva / bhrAnta jeeva or avidyAvinirmukta nitya shuddha Buddha mukta Ishwara??  Here jeeva denotes parichinna Chaitanya with upAdhi or Ishwara with vishesha upAdhi ??  If this whole DSV prakriya based on bhrAnta jeeva srushti.  Then I am afraid this prakriya cannot be reconciled with shruti, yukti and anubhava.  

Hari Hari Hari Bol!!!
bhaskar