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

[Bhaskar YR]

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.

praNAms Sri Anand Hudli prabhuji
Hare Krishna

I am really happy to note that even in DSV there is a provision to understand that there is a Ishwara srushti on this srushti, the bhrAnta jeeva sees his own prapancha due to his avidyA.  Hendati, mane, makkaLu, bandhu, baLaga, I am tall, I am dwarf, I am fat, I am thin, I am intelligent, I am an idiot etc. is jeeva kalpita due to dehAdhyAsa, antaHkaraNa adhyAsa whereas panchabhUtAtmaka shareera, stree, purusha, nadi, giri samudra etc. are Ishwara srushti.  For the later brahman is the abhinna nimittOpadAna kAraNa and for the former is due to adhyAsa atasmin tadbuddhiH..shankara's adhyAsa bhAshya explains this avidyAkalpita jagat beautifully.  Ascribing the abrahmatvaM, asarvatvaM, apUrNatvaM to the Ishwara srushti is due to jeeva's avidyA.  And the avidyA pratyayada jneya vastu is avidyA kalpita prapancha or mithyA prapancha says Sri SSS somewhere.  He says in Kannada, E jagattellavu brahmave, abrahma pratyayavembudellavu haggadalli haavemba pratyayadante tappu tiLuvaLikeye...Ofcourse this is based on shankara's clarification in mundaka : brahmaiva ukta lakshaNaM idaM yat purastAt agre abrahmeva  avidyA drushteenaam pratyava bhAsamAnaM ...brahmaivedaM vishvaM samasthaM ...abrahma pratyayaH sarvaH avidyAmAtraH rajjvAmiva sarpa pratyayaH...kurukshetra the battle field, the warriors assembled there, Krishna, arjuna etc. is not jeeva srushti, but vishAda, shOka, mOha, rAga, dvesha is jeeva (arjuna's) srushti.  Hence avidyAkalpita vikArakke adhishtAnavaadaddu vikArAtmaka nAma rUpave...shankuntala as stree is stree only, who is Ishwara srushti,  thinking her as prostitute and later on realizing that she is legitimate wife is the problem faced by dushyanta due to his ignorance.  Stree shareera or any charAchara jagat is Ishwara srushti ascribing visheshaNa and suffering from it is the problem of jeeva due to his ajnAna / avidyA kalpita visheshaNa. 

Hari Hari Hari Bol!!!
bhaskar