[Advaita-l] DSV in the advaitasiddhi: adhyAsa is substantiated

Venkatraghavan S agnimile at gmail.com
Mon Aug 21 09:45:14 EDT 2017

Thanks Sri Anand ji.

On Mon, Aug 21, 2017 at 1:44 PM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> A couple of clarifications. If by vyAvahArika sattA is meant something that
> exists independent of dRShTi,

One way of defining vyAvahArika sattA is brahmapramA atirikta abAdhyatve
sati sattvena pratItyarham chidbhinnam - that which appears as existing, is
different from pure consciousness, and is non sublated by anything other
than the real knowledge of brahman. This is if you will recall, the
pakshatA avacChedaka dharma in the beginning of advaita siddhi. The
question is whether such a sattA exists in the world or not within DSV.
Looked at this way, one has to say that it does exist. However if
vyAvahArikatvam is defined as ajnAtasattA, then it does not.

> then the six entities
> (except shuddhacit) jIva, etc. mentioned before qualify to be called
> vyAvahArika. They are not created by dRShTi. In that case, one may object
> and say sattA traividhya which was denied, has been brought back into the
> system. However, it is only a dispute over names, because all the objects
> of the world, jagat, including jagat itself, are clearly treated as
> prAtibhAsika. The term vyAvahArika means different things in SDV and DSV.


> The other clarification is regarding another flavor of DSV that is found in
> VidyAraNya's works, such as the brihadAraNyaka-vArtika-sAra, where it is
> stated "yena yad dRshyate tattu tena sRShTaM svakarmaNA| dRshyasya
> bhrAntirUpatvAt darshanaM sRShTirucyate|| (1.5.7)". The commentator on this
> verse, MaheshvaratIrtha, interprets it in light of the Ishvara sRShTi and
> jIva sRShTi concept that is found in the PanchadashI, so as to reconcile
> both views. Ishvara creates the objects of the world, but the jIva views
> them as belonging to three categories- upAdeya (to be obtained), heya (to
> be avoided), and udAsIna (indifferent). This *dRShTi* of the jIva towards
> the objects of the world is his sRShTi and Ishvara has nothing to do with
> it. Hence, the world is jIva-kartRka-sRShTi again.

Further, if we consider
> Ishvara sRShTi only, even that is through the dRShTi of Ishvara, as per
> VidyAraNya's explanation of the nRsimha-uttaratApanIya words, "ihedaM
> sarvaM dRShTvA."  VidyAraNya's explanation is: iha pratyagAtmani idaM
> sarvaM jagaccharIracatuShTayarUpaM dRShTvA, sRShTvA dRShTireva sRShTiH,
> where it is significant that Ishvara creates by His sight. By the way, this
> ties in nicely with the Saundaryalahari verse that Shri Praveenji posted.
> Thank you for these references.

Kind regards,

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