[Advaita-l] DSV in the advaitasiddhi: no anavasthA doSha in dRShTi-sRShti

[Anand Hudli]

Shri Bhaskarji,

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Just a small query, Can eka rUpa avidyA (jnAnAbhAva rUpa avidyA) gives
birth to nAnArUpa (multi-dimensional) adhyAsa / vrutti-s prabhuji without
getting the aid from mAyA kArya??  And one more doubt how can this avidyA
be pravartaka when bhAshyakAra says : sApi naiva pravartikA
vastusvarUpAvaraNAtmikA hi sA...Though avidyA (jnAnAbhAva)  is pravartaka
beeja,   the hetu for the pravartakatvaM is eshaNa / kAma (adhyAsa or
anyathAgrahaNa avidyA) and for this adhyAsa vrutti-s to take place there
must be some Asare (Ashraya) Hence is there any problem if we say for
adhyAsa the mAyA kArya (Ishwara srushti)  is the Asare??  I think this line
of thinking is also acceptable in one of the versions of DSV.  Which you
have quoted earlier.
>>

The "svapnavat" formula is to be used in resolving all doubts in DSV.
ekasya api nidrAdoShasya anekavidhakAryajanakatvasya svapne dRShTatvAt
lAghavasahakRtA anyathA anupapattirvicitrashaktikamekamajnAnamAdAya
vishrAmyati iti yutkam, says PrakAshAnanda. Just as the variegated dream
objects are effects of the one defect, sleep (nidrA), it is appropriate to
presume, aided by the law of parsimony, that there is one ajnAna with a
multitude of powers. Of course, this one ajnAna has its locus (Ashraya) in
Brahman. Shankara also says, avidyAtmikA hi bIjashaktiH and
parameshvarAshrayA mAyAmayI. So there is no difference between avidyA and
mAyA. In the version of DSV where Ishvara sRShTi is superimposed by jIva
dRShTi, it can be admitted that the adhiShThAna for the adhyAsa is Ishvara
sRShti, as in the case of a rajju-sarpa or shukti-rajata adhyAsa. However,
we have to remember that even the rajju or shukti, i.e. Ishvara sRShTi,
itself is mithyA only. Any sRShTi, whether it is by Ishvara or jIva, is
mithyA, to be consistent with the ajAta-vAda or non-creation, which is the
final siddhAnta.

Anand