[Advaita-l] Sandhyadhikaranam in the three schools

V Subrahmanian v.subrahmanian at gmail.com
Sun Mar 18 12:36:52 EDT 2018

On Sun, Mar 18, 2018 at 9:40 PM, H S Chandramouli <hschandramouli at gmail.com>

> Reg BSB 3-2-4 cited, the immediately preceding paragraph of the same
>> Bhashya itself clarifies the point.
>> << यथा ‘लाङ्गलं गवादीनुद्वहति’ इति निमित्तमात्रत्वादेवमुच्यते, न तु
>> प्रत्यक्षमेव लाङ्गलं गवादीनुद्वहति ; एवं निमित्तमात्रत्वात् — सुप्तो
>> रथादीन्सृजते, ‘स हि कर्ता’ — इति च उच्यते ; न तु प्रत्यक्षमेव सुप्तो
>> रथादीन्सृजति ।>>,
The above is not denying the siddhanta that 'the jiva is the creator of
dream.'  It only says that the jiva does not create the chariot, etc.
'actually'.  Why is he saying so? It is because, as stated immediately
after the above sentence  निमित्तत्वं तु अस्य
रथादिप्रतिभाननिमित्तमोदत्रासादिदर्शनात्तन्निमित्तभूतयोः सुकृतदुष्कृतयोः
कर्तृत्वेनेति वक्तव्यम् ।    the jiva is the creator of the dream
objects/events 'through' his sukruta and dushkruta'.  The meaning is: The
present dream   where the jiva is experiencing  joy or sorrow, is the
effect of his prior karma that is either sukruta or dushkruta.  That way
the jiva is the creator of the dream. That is the idea. Again, we see that
the 'rain' example exactly fitting here: the rain is the saadhaarana
kaaranam and the nature of the beeja is the vishesha kaaranam for the
particular type of plant coming out. Similar is the case here. Ishwara is
the saadhaarana kaaranam while the jiva's karma is the vishesha kaaranam
for the dream. That is why the shruti says 'svayam nirmaaya..' that
Shankara cites in the subsequent lines.


>> << yathA ‘lA~NgalaM gavAdInudvahati’ iti nimittamAtratvAdevamuchyate, na
>> tu pratyakShameva lA~NgalaM gavAdInudvahati ; evaM nimittamAtratvAt — supto
>> rathAdInsRRijate, ‘sa hi kartA’ — iti cha uchyate ; na tu pratyakShameva
>> supto rathAdInsRRijati | >>,
>> Translation (Swami Gambhirananda)  << This is like the statement, “The
>> plough sustains the bullocks”, where the plough is said to be the cause of
>> sustenance because it is metaphorically so. Not that the plough really
>> sustains the bullocks etc. So also from the mere fact that a sleeping man
>> becomes an accidental cause for the creation, it is said that he creates
>> the chariot etc. and that “he is the agent” >>. ( The last part namely
>> “not that the sleeping man actually creates the chariot etc” appears to
>> have been left out in the translation by Swami G).
>> I will leave it at this before it turns out to be another longwinding
>> session on jIva vis a vis Iswara as the Creator even of the jAgrat srishti,
>> dream vis a vis jAgrat, SDV vis a vis DSV etc.
>> Regards

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