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Chapta ! 61 चित्तस्पन्दित mentioned in IV. 72. This is very unlikely. Kuranirāyana says सर्वस्य प्रणेतृत्वहेतुना प्राणनामा सर्वै जनयतीत्युक्त्वा न विवर्तरूपमुपादानत्वं सर्वप्रभवत्वमित्युक्तं भवति । पुरुषः पूर्णषड्गुणत्वादिना पुरुषनामा प्रागुक्तनामा चतुरूपात्मा हरिः । चेतोंशुज्ञानाख्यरश्मियुक्ताञ्जीवानिति यावत् । पृथग्देवदानवमानवादिभेदेन जनयति । He thus takes both प्राण and पुरुष to refer to हरि. (7) [3] The विभूतिवादिन्s, apparently taking their stand upon the विभूतिs of the Lord described in the Gită and Purānas, explain the process of creation, by attributing the expansion or manifestation of the universe to the supernatural power of the Lord which makes him perceivable in the created objects. सृष्टिचिन्तक--One who is absorbed in reasoning out how the creation proceeded. The सृष्टिचिन्तकs take it for granted that there is a सृष्टि, their worry is only about how it came to be there. The परिणामवादिन् (सांख्यs and others) may also come under this category. 141 The स्वप्नमायावादिन्s are undoubtedly the Mahayana Buddhists who deny the existence of बाह्यार्थ. They are referred to in Brahmasutra ( II. 2. 29, वैधर्म्याच्च न स्वप्नादिवत् ) where Sankara refutes their view. Prof. Vidhusekhara strangely enough remarks This view is held by some of the Vedāntists including our teacher' ( that is, Gaudapada ). Could Gaudapada have referred to himself as अन्यैः सृष्टिर्विकल्पिता? We think that Gaudapada has in his mind here passages from the Lankavatarasutra, like मायास्वप्नोपमं दृश्यं विज्ञप्त्या न विकल्पयेत् ॥ ११ ॥ मायोपमाः सर्वधर्माश्वित्तविज्ञानवर्जिताः ॥ १३॥ मायोपमं समाधि च दशभूमिविनिर्मतम्।। १६ ।। स्वप्नविभ्रममायाख्यं शून्यं वै कल्पितं जगत् ॥६६॥ अनुत्पन्ना ह्यमी धर्मा न चैवैते न सन्ति च । गन्धर्वनगरस्वप्नमायानिर्माणसदृशाः ।। १४४ ॥ गन्धर्वस्वप्नमाया या मृगतृष्णा ह्यभौतिका !! २९१ मायास्वप्नोपमं लोकं हेतुप्रत्ययवर्जितम् ॥ ५६१।। गन्धर्वस्वप्नमायाख्या भावा विद्यन्यहेतुकाः ॥५८२।। मायास्वमनिभा भाषा ... ।। ८७५ || where माया and स्वप्न are used together in one and the same passage. Those who believe सृष्टि to be like स्वप्न or माया, do believe in the reality of the creation-process, while Ramānuja goes to the extent of saying that the creation in dream is real enough. Kuranārāyana remarks, सृष्टिचिन्तका इत्यनेन यथावदृब्रह्मस्वरूपानभिज्ञा इति सूचितम् ! (8)[5] इच्छावादिन; they believe in a real creation by a personal creator who does not stand in need of any उपादानकारण etc. to create, but is able to bring about creation merely by his will.
