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

Anand Hudli anandhudli at hotmail.com
Thu Aug 10 08:35:18 EDT 2017

>  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.


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.

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