[Advaita-l] Sandhyadhikaranam in the three schools

[V Subrahmanian]

The objection by the Vishishtadvaitin is without substance for this reason
also that Shankara in the 3.2.6  देहयोगाद्वा सोऽपि ॥ ६ ॥    bhashya in the
very same adhikarana has clearly stated that:


// अतश्च न साङ्कल्पिकी जीवस्य स्वप्ने रथादिसृष्टिर्घटते ; यदि च साङ्कल्पिकी
स्वप्ने रथादिसृष्टिः स्यात् , नैवानिष्टं कश्चित्स्वप्नं पश्येत् , न हि
कश्चिदनिष्टं सङ्कल्पयते । //

For this reason also the creation by the jiva in the dream is not
'saankalpiki', planned, deliberated, one.  If it were so, no
unpleasant/detrimental dream would be experienced; none would plan anything
that is detrimental to oneself.

Thus, the objection arises without studying the purvapakshin's bhashya
thoroughly.

Shankara also has explicitly refuted the idea that the
Antaryami/Ishwara/Supreme is the creator but the jiva alone is:  BSB 3.2.4:

 यदप्युक्तम् — ‘प्राज्ञमेनं निर्मातारमामनन्ति’ इति, तदप्यसत् , श्रुत्यन्तरे
‘स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपिति’ (बृ. उ.
४ । ३ । ९)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S03_V09&hl=%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%AF%E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%B9%E0%A4%A4%E0%A5%8D%E0%A4%AF%20%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%AF%E0%A4%82%20%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%AF%20%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A8%20%E0%A4%AD%E0%A4%BE%E0%A4%B8%E0%A4%BE%20%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A8%20%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%BE%20%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A4%BF>
 इति *जीवव्यापारश्रवणात्* ; इहापि ‘य एष सुप्तेषु जागर्ति’ (क. उ. २ । २ । ८)
<http://advaitasharada.sringeri.net/display/bhashya/Kathaka?page=2&id=Ka_C02_S02_V08&hl=%E0%A4%AF%20%E0%A4%8F%E0%A4%B7%20%E0%A4%B8%E0%A5%81%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A5%87%E0%A4%B7%E0%A5%81%20%E0%A4%9C%E0%A4%BE%E0%A4%97%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF>
 इति प्रसिद्धानुवादा*ज्जीव**एवायं कामानां निर्माता सङ्कीर्त्यते ; *तस्य तु
वाक्यशेषेण ‘तदेव शुक्रं तद्ब्रह्म’ इति जीवभावं व्यावर्त्य ब्रह्मभाव
उपदिश्यते — ‘तत्त्वमसि’ (छा. उ. ६ । ९ । ४)
<http://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S09_V04&hl=%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AE%E0%A4%B8%E0%A4%BF>
 इत्यादिवत् — इति न ब्रह्मप्रकरणंविरुध्यते । न चास्माभिः स्वप्नेऽपि
प्राज्ञव्यापारः प्रतिषिध्यते, तस्य सर्वेश्वरत्वात्
सर्वास्वप्यवस्थास्वधिष्ठातृत्वोपपत्तेः

Shankara raises the question, as averred by the purvapakshin at the
beginning of this adhikarana that 'it is Ishwara (Praajna) that is the
creator of the dream' - and says this is also not correct. He cites the
Br.passage that teaches it is the jiva who creates by himself and by his
own 'light' of consciousness dreams. Another shruti which says 'he who
remains awake when the other organs have resolved....' also is proof for
the fact of the jiva creating objects/events in dream. Shankara
acknowledges the role of Ishwara in this thus: For everything it is Ishwara
that is the foundation/support/adhishthaanam for everything.

So, Ishwara's role is a general one.  The particular role of the jiva in
dream-creation is not thereby negated. We recall another instance of
Shankara, in the BSB itself, teaching that while Ishwara is the common
cause of jiva's sukha/duhkha, it is the jiva's own karma that is the
special cause for his experiences.  This was said in order to ward off the
objection that Ishwara is kind to some and cruel to some others: 3.2.4:

 ईश्वरस्तु पर्जन्यवद्द्रष्टव्यः — यथाहि पर्जन्यो व्रीहियवादिसृष्टौ साधारणं
कारणं भवति, व्रीहियवादिवैषम्ये तु तत्तद्बीजगतान्येवासाधारणानि सामर्थ्यानि
कारणानि भवन्ति, एवमीश्वरो देवमनुष्यादिसृष्टौ साधारणं कारणं भवति,
देवमनुष्यादिवैषम्ये तु तत्तज्जीवगतान्येवासाधारणानि कर्माणि कारणानि भवन्ति ;
एवमीश्वरः सापेक्षत्वान्न वैषम्यनैर्घृण्याभ्यां दुष्यति

Shankara gives the example of rain being the common cause for all seeds to
germinate, yet the particular seeds determine what kind of plant comes out
of it; rain has no role in this.

Similarly, Ishwara is the sAdhAraNa kaaranam in creation of the three
states for the jiva; the latter is the vishesha kaaranam in the creation of
dream.

regards
subbu


2018-03-18 13:15 GMT+05:30 V Subrahmanian <v.subrahmanian at gmail.com>:

>
>
> On Sun, Mar 18, 2018 at 7:55 AM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste
>>
>> Good talks.  Jeeva can create bad dreams. Why? Because he has Avidya and
>> out of Avidya he will create bad situations for himself. We can see in the
>> world a person knows something is bad but he will keep on doing it even
>> though it is bad for him.
>>
>
> We have to note that the Advaitin has not claimed that the jiva
> consciously, with deliberation, creates the dream.  The mantra in the
> Brhadaranyaka:4.3.10:
>
> न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान्रथयोगान्पथः सृजते न तत्रानन्दा
> मुदः प्रमुदो भवन्त्यथानन्दान्मुदः प्रमुदः सृजते न तत्र वेशान्ताः
> पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान्पुष्करिणीः स्रवन्तीः सृजते स हि
> कर्ता ॥ १० ॥
>
> Bhashyam for the above:
>
> न तत्र विषयाः स्वप्ने रथादिलक्षणाः ; तथा न रथयोगाः, रथेषु युज्यन्त इति
> रथयोगाः अश्वादयः तत्र न विद्यन्ते ; न च पन्थानः रथमार्गाः भवन्ति । अथ
> रथान् रथयोगान् पथश्च सृजते स्वयम् । कथं पुनः सृजते रथादिसाधनानां
> वृक्षादीनामभावे । उच्यते — ननु उक्तम् ‘अस्य लोकस्य सर्वावतो मात्रामपादाय
> स्वयं विहत्य स्वयं निर्माय’ इति ; अन्तःकरणवृत्तिः अस्य लोकस्य वासना मात्रा,
> तामपादाय, रथादिवासनारूपान्तःकरणवृत्तिः *तदुपलब्धिनिमित्तेन कर्मणा
> चोद्यमाना दृश्यत्वेन व्यवतिष्ठते ; तदुच्यते — स्वयं निर्मायेति *; तदेव आह
> — रथादीन्सृजत इति ; न तु तत्र करणं वा, करणानुग्राहकाणि वा
> आदित्यादिज्योतींषि, तदवभास्या वा रथादयो विषयाः विद्यन्ते ; तद्वासनामात्रं
> तु केवलं तदुपलब्धिकर्मनिमित्तचोदितोद्भूतान्तःकरणवृत्त्याश्रय दृश्यते ।
>
> Shankara has clearly stated what is meant by '(the jiva) creating the
> dream).  The Upanishad itself says:  स हि कर्ता  - he (jiva) is the
> creator. 'Creation' here is not the kind of planned execution of a thing or
> event but something that happens at the mental level. Even this is not like
> a mental reverie, manoratha. It is the manifestation of the vasana maya
> prapancha for bhoga during svapna.  This is what is meant by 'svayam
> nirmaya' by the shruti. Further, there is the Kaivalya shruti too which
> even more explicitly states, without giving room for ambiguity as to
> whether the 'he' in Br.Up. refers to the jiva or paramatma:
>
> https://sanskritdocuments.org/doc_upanishhat/kaivalya.html?lang=sa
>
>
> 'svamayaya jivah svena kalpita jiva loke....' Thus there is no substance
> in the objection. The Kaivalya shruti is cited by Ramanuja in the
> Sribhashya in the very first sutra while denying jiva-para aikya.
>
>
> स्वप्ने स जीवः सुखदुःखभोक्ता *स्वमायया कल्पितजीवलोके ।*
> सुषुप्तिकाले सकले विलीने तमोऽभिभूतः सुखरूपमेति ॥ १३॥
>
>
> .
>
>
> regards
> subbu
>
>
>
>> On Sat, Mar 17, 2018 at 11:24 PM, V Subrahmanian via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > Here is a vakyartha on the above adhikaranam in Tamil:  (all are short
>> > talks, of some 30 minutes average, crisp)
>> >
>> > Advaita: Dr.Maheswaran Nambuthiri:
>> > https://www.youtube.com/watch?v=o5uJUZdEwwE
>> >
>> > Dvaita:  Sri ....   https://www.youtube.com/watch?v=1AiuQJH8OU0
>> >
>> > Vishishtadvaita:  Sri Ananthapadmanabhachariar:
>> >
>> >  https://www.youtube.com/watch?v=vEdaF8pcgoo
>> >
>> >
>> > One objection from the Vishishtadvaita against advaita is: If you say
>> it is
>> > the jiva that creates the dream objects/events, we do have unpleasant
>> > dreams too. Will someone create that which is not good for himself? So,
>> we
>> > have to admit that it is paramatma that creates, and it is for blessing
>> the
>> > jiva.
>> >
>> > Any counters to this?
>> >
>> > regards
>> > subbu
>> > _______________________________________________
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>> >
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>> >
>>
>>
>>
>> --
>> Regards
>>
>> -Venkatesh
>> _______________________________________________
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