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Answer: Jeevam kalpayate purvam means, Brahma thinks he is Hiranyagarbha first. That time there was no creation. Creation (Jagat) came after that. And there are many antahkarans, Then in those antahkarans there are different padarthas. First there is jeevatva kalpana and then there is kalpana of padarthas (objects) - bahya padartha and antah padarth. In Ek Jeeva Vada - first Jeeva and then Jagat. In Bahu Jeev Vada - first Jagat and then Jeeva. Hiranya Garbha projects antahkaran - sukshma shareer, like svapna. Also explained in Sankshep Sharirik. Sukshama shareer is many, but jeeva is one. This is ek jeeva vada. Also another point to note - I am jeeva this bhranti is vishesh bhranti. Because it is in aham. Other bhrantis are in idam, because they are samanya.

Answer: Jeeva is avidhya pratibimbit Chaitanya, not antahkaran pratibimbit Chaitanya. Chaitanya expressing in Avidhya is Jeeva. Then for the transactional (vyavharik) functioning, that Chaitanya from avidhya further expresses in antahkaran, then further expresses in indriya, then further expresses in deha (body). Original expression of chaitanya is in Avidhya. And that is Jeeva Bhav.

Answer: Jeeva is Karta (hetu) and Bhokta (phala). Kalpana (imagination) of Karya Karan Bhav is Hetu phalatamak.. If I do something then I will get such and such results, imagination of this cause and effect relationship is called Hetu-Phalatmak. The complex web of karma, they entangle the person so much, that person is not able to think outside of it. It is always controlled by Hetu and Phala. Aham karomi, mam sukh dukhe - I am doing this, I am doer (karta - hetu), I have sukh and dukha (bhokta - phalam).

Answer: Jagrat prapanch is mithya according to sidhant pakshi. Now the purva pakshi is coming with more objections and his anuman (Jagrat is satyam because objects in Jagrat are available in Dvaya-kala). Dvaya-kala means two kalas; first kala means when first knowledge takes place about an object. Second kala is when pratyabhigya happens about that object. Dvaya kala is when pratyabhigya is possible according to Purva Pakshi. Since Dvaya Kala is possible in Jagrat, it is real. Sidhant Pakshi says that In Svapna the objects are chitta-kala parichhedya. In Chitta-kala, objects are available only when there is perception (seeing or thinking). However in Jagrat there is anyonya parichheda of two kalas. Hence mithyatva applies in both - Jagrat and Svapna. Moreover, Dvaya-kal (pratyabhigya) is possible in Svapna also.

Answer: Arthapatti means - If there was no snow when I went to sleep and I see snow when I wake up that means it must have snowed overnight. Purva Pakshi says if jagrat is mithya, that means pramata triad and karta triad are also mithya, but we see vyavahar happening in Jagrat, that means Pramata, Prameya and Prama and Karta, Karma and Karana triad have to be real using Arthapatti. Sidhant Pakshi is saying that this Purva Pakshi is nyay vaisheshika dvait vadin who thinks that Atma is karta and Atma is pramata. So the triad - pramata, prameya, prama and karta, karma and karana have to be real Jagrat. Sidhant pakshi will explain in karika 12 for mithya vyvahar to take place the triad can be mithya just like in Svapna so you don’t need a real triad for mithya vyavahar to take place. Here (karika 12) Dev (is referring to svayam prakash Chaitanya), through Maya becomes karta which is described as Atma shabda, becomes karan with Atmanaa shabda and becomes Karya with Atmanam. Atma atmani atmanam atmana kalpayati Atma (Karta) in itself imagines itself (atmanam - Karya) with itself (Atmanaa - Karan)