Siddhanta Sangraha of Sri Sailacharya

by E. Sowmya Narayanan | 2008 | 30,562 words

Siddhanta Sangraha Chapter 10 (English translation), entitled “the theory of quintuplication” as included in the critical edition and study. The Siddhanta Samgraha is a Sanskrit philosophical text dealing with Vishishtadvaita in five hundred Sanskrit verses. It was written by Shri Shailacarya (18th century) and closely follows the philosophy of Vedanta Deshika (13th century).

Chapter 10 - The Theory of Quintuplication

97-98. According to the Vedic Tradition, the Lord, having known that the tattvas which are not created through the process of pañcīkaraṇa are not capable of any action and here the process of pañcīkaraṇa happens for the five-elements (pañcabūtas).

99-100. The Supreme Lord by His free will (saṅkalpa) divides each and every element into two parts and by retaining a half in original, divides the other half into four parts and mixes it with other elements. Through this way the pañcīkaraṇa of five-elements are made. Thus, the pañcīkaraṇa has been performed on five-elements.

101. The elements are named according to their major share as earth, sky etc., which has been explained in the Śrī Bhāṣya.

102. According to the followers of Gautama (naiyāyikas), it is only one element, that is the Upādāna Kāraṇa (material cause) for the physical body. Though there is the presence of other elements in the same physical body, yet, they only nourishes and do not become the material cause.

103. The followers of vedānta tradition have clearly established that all the five-elements are the material cause of the body. If it is doubted that the body which constitutes of the five elements, then there may arise the fallacy (dośa) called jāti-saṅkara by the combination of the five jātis in an element;

104. It is replied that there is no such fault because the physical body consists of the collection of five elements and it is not a substance but it is only a combination of many substances. As each substance is with their own jāti, the above said fallacy does not arise. Jāti is eternal and it is present in all the substances, through the relation of samavāya. However, Vedāntins does not admit a category called a jāti at all.[1]

105. If avyakta, an unmanifest prakṛti is admitted to be the cause, which modifes it into five gross elements then, there arises the defect called anaikāntya; as the avyakta is devoid of parts (niravayava). This is the objection.

106. It is replied that the avyakta or the unmanifest prakṛti is not niravayava but possesses infinite parts and is all pervasive. Hence there is no defect called anaikāntya. Though it is possessed of infinite parts, yet, it is ‘one substance’ as in the instance of ‘one reap of grains (eko dhānyarāśi).’ In the all-pervassive avyakta, there is the origination of the states called mahat, ahaṅkāra etc.

107. It is like the ocean and its waves, just as the wind becomes the cause for the waves, so also the free will (saṅkalpa) of the Supreme Lord. The free will of the Supreme Lord happens in whichever part of the avyakta there happens the modification of mahatva etc.

108. As in the instance of the various levels of waves in the ocean due to the blowing of the breeze. There is also the difference of subtle and gross in one and the same wave.

109. So also in the avyakta there arises the state of sūkṣma and sthūla that become the cause and effect and are not different from each other. This is accepted by the Vedāntins. All the twenty four tattvas endowed with the same dravya (substance) as its cause, all are possessed of the three qualities (triguṇātmaka) namely, sattva, rajas and tamas.

110. The states (avasthās) such as Ākāśa, Vāyu etc., are present in their respective or particular places in that substance. Here an objection is raised that the Ākāśa, which is the cause of Vāyu, there arises the nondifference between Ākāśa and Vāyu then; how can we classify Ākāśa and Vāyu as separate entities?

111. Therefore the dharmibheda will not arise in Ākāśa and Vāyu. It is replied that the ākāśatva, which is a portion of Ākaśa loses its state as ākāśatva and gets modified as Vāyu. Here, the dharmibheda arises on that portion in which the atyantābhāva (the total non-existence) of the dharma such as ākāśatva. Therefore abheda (non-difference) for Ākāśa, Vāyu etc., cannot be admitted.

112. The effect originated on ‘one aspect (ekadeśa)’ of the cause when effect originates in the same place in which the cause existed. Therefore, the state of cause and effect is same and, they are present in the same entity as ākāśatva, vāyutva etc.

113. There will not be the influence of one on the other. The Supreme Lord having sentient and insentient entities as His body in the subtle state (sūkṣmāvasthā), becomes the material cause of the world.

114. He, having the sentient and insentient entities a His body in the gross state (sthūlāvasthā) becomes the effect. The Supreme Lord by His free will becomes the agent and instrumental cause (nimittakāraṇa). He, being the inner-self of time or kāla becomes the sahakārikāraṇa (supportive cause).

115. (A doubt may arise here as to how Brahman could be the material cause of the universe because) then it is replied that the Supreme Lord (Paramātmā) cannot have the sentient and insentient entities as His body both in subtle and gross states directly. He, in both the states only through the body (Śarīra). How can we accept the Paramātmā as a material cause for the world?

It is replied with an illustration that the person holding the pot filled with water. Even though the pot is holding the water, the person carrying the pot is more instrumental and getting fatigue indirectly. In the same manner the Supreme Lord (Īśvara) is the material cause for the world through the body.

Footnotes and references:

[1]:

See Tattva Muktā Kalāpa, V-116-118.

Conclusion:

Rasasastra category This concludes The Theory of Quintuplication according to Vishishtadvaita philosophy explained by Shri Shailacarya. This book follows the model of Vedanta Deshika although the Vishishta Advaita school was originally expounded by Shri Ramanuja. Vishishta-Advaita is one of the various sub-schools of Vedanta which itself represents one of the six orthodox schools of Hindu Philosophy. They highlight the importance of the Upanishads, the Bhagavad Gita and the Brahma Sutras.

Like what you read? Consider supporting this website: