[Advaita-l] dRShTi-sRShTi definitions in the advaitasiddhi
anandhudli at hotmail.com
Thu Aug 10 12:49:14 EDT 2017
Correction. "anAdyavidyAnAM" should be "anAdyavidyAdInAM ".
On Thu, Aug 10, 2017 at 10:15 PM, Anand Hudli <anandhudli at hotmail.com>
> A small doubt. What is the Reality status of jIva? Is it prAtibhAsika or
> 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.
> On Thu, Aug 10, 2017 at 6:05 PM, Anand Hudli <anandhudli at hotmail.com>
>> > 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>
>>> I intend to address some of these topics as part of the discussion on
>>> DSV as found in the advaitasiddhi.
>>> 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
>>>> 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.
>>>> 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
>>>> not seen through the eyes. Pot and its jnAna appear simultaneously.
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