[Advaita-l] Sandhyadhikaranam in the three schools
v.subrahmanian at gmail.com
Mon Mar 19 04:07:22 EDT 2018
On Mon, Mar 19, 2018 at 12:20 PM, H S Chandramouli <hschandramouli at gmail.com
> On Sun, Mar 18, 2018 at 10:06 PM, V Subrahmanian <v.subrahmanian at gmail.com
> > wrote:
>> 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.
> Indeed a pleasant surprise. For a change, our respective understandings
> seem to converge
> at least
> in respect of content, though not in
> respect of
> the headings. That would not have mattered, but for
> of misunderstandings thereby. That it is indeed so is borne out by the
> context of this discussion itself, which is the objection raised by Sri
> Ananthapadmanabhachariar. My opinion is that he has gone by the title
> “creation by jIva” and not the content of the Bhashya in raising the
> objection. The content invalidates his objection.
The Advaitic stand that 'the dream creator is the jiva' is the
understanding of both the other schools is clear. I had shared long ago a
video of Sri Haridasa Bhatta Acharya (Dvaita) on this topic where he
clearly says 'Advaitins hold that it is the jiva that creates the dream'
based on the Brihadaranyaka 'na tatra rathaah..' whereas for us it is
Ishwara who creates.' As I had pointed out earlier in this thread, the VA
objection is based on partial understanding of the Advaitic position: 1.
That the jiva is the dream-creator (this is correct) 2. What is actually
meant by that by the Advaitin is not correctly grasped by the opponent.
That was revealed by 'would anyone knowingly court anishTa for himself?'.
This point, as I showed, is already considered by Shankara. So, it is not
a saankalpiki srishti of dream by jiva but naimittiki srishti. The role of
Ishwara is common for all, everything in creation.
In fact, one can take the understanding to another dimension:
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥ BG 4.14
न कर्तृत्वं स्वतः कुरु इति नापि कर्माणि रथघटप्रासादादीनि ईप्सिततमानि लोकस्य
सृजति उत्पादयति प्रभुः आत्मा । नापि रथादि कृतवतः तत्फलेन संयोगं न
कर्मफलसंयोगम् । यदि किञ्चिदपि स्वतः न करोति न कारयति च देही, *कः तर्हि
कुर्वन् कारयंश्च प्रवर्तते इति, उच्यते — स्वभावस्तु स्वो भावः स्वभावः
अविद्यालक्षणा प्रकृतिः माया *प्रवर्तते ‘दैवी हि’ (भ. गी. ७ । १४)
इत्यादिना वक्ष्यमाणा ॥ १४ ॥
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