I received a long reply from a proponent of the jiva-choice theory- but I did not publish it as it violates the rules for posting on this site. I will answer one question, which is worth answering:
The writer quotes me from the previous article:
Question: You yourself wrote: “Thus, Kṛṣṇa is the ultimate cause of creation, while Mahā Viṣṇu is a more proximal cause.”. And above you wrote that Vishvanath says that jīva and māyā and their combination is anādi. So how Krishna can be the “cause” of anadi creation?
Answer: This is a substantial misunderstanding of the word anādi as applied to creation, versus anādi as applied to the jīva’s presence conjoined with prakṛti.
Creation, occurs at a specific point of time! Creation of the current world occurred billions of years ago. The world will be destroyed in the future, there will be *nothing* and then creation will occur again. As such, creation is a *recurring event*.
Any event that occurs has a preceding cause. As such, creation has a preceding cause.
What is the cause of creation? There has been considerable argument about this in the scriptures. The Sankhyaites say it is prakṛti itself which is the cause. Others say it is Brahmā. Some Vaiṣṇava scriptures proclaim Mahā Viṣṇu as the cause. The Brahma-saṁhitā says that it is Kṛṣṇa Himself who is the cause of all causes.
Thus, we have
Kṛṣṇa is the ultimate preceding cause of the event of creation, while Mahā Viṣṇu is a more proximal cause, Brahmā is an even more proximal cause, and prakṛti is a more proximal cause.
Why is creation called ‘anādi’ then? Because creation has beginninglessly been occurring, and Kṛṣṇa is called its anādi cause, because He has beginninglessly been its cause.
Imagine we time-travel back in time for t years, such that t is a very large number- say a quadrillion years. We will find that even before this time, infinite creations have already occurred. And we will find that for each of these creations, Kṛṣṇa was the preceding cause.
Contrast this with the jīva’s conjunction with prakṛti. This is not an event that occurred at any point; the jīva has always been with prakṛti.
It is meaningless to talk about a cause for an event that did not occur. This is why Sri Visvanatha clearly says: the jīva’s conjunction with prakṛti has *no cause* as discussed in the preceding article.