SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 16
மணித்யுமணி தீபாதிகள் ஓரிடத்திலேயிருக்க ப்ரபை எங்குமொக்க வ்யாபிக்குமாபோலே ஜ்ஞாநம் எங்குமொக்க வ்யாபிக்கையாலே அவற்றை புஜிக்கத் தட்டில்லை
(maNi-dhyumaNi-dheepAdhigaL Or idaththilE irukka prabhai engum okka vyApikkumAppOlE gyAnam engum okka vyApikkaiyAlE avaRRai bhujikkath thattillai)
Meaning: Just as the radiance of a gem, sun or a lamp spreads everywhere even though the gem or lamp itself remains in one place, the soul experiences pleasure and pain throughout the body because its knowledge pervades the entire body.
Explanation
In the previous sUthra, a doubt was raised.
If the self is atomic (aNu) and resides in the heart, how can it experience pleasure and pain throughout the body?
The commentator now gives the answer.
The example of a gem, sun and a lamp
A precious gem or a lamp remains in a single location.
Yet, its light spreads far beyond the place where it is situated.
Although the source is confined to one spot, its radiance extends over a much larger area.
In the same way, the individual self remains in the region of the heart.
However, its attribute of knowledge extends throughout the body.
Therefore, the soul is able to experience pleasure and pain wherever they occur in the body.
Knowledge pervades the entire body
The self itself is atomic.
But its knowledge (gyAna) is not restricted to the same small extent.
The knowledge belonging to the self spreads throughout the body.
Because of this all-pervading knowledge, experiences arising anywhere in the body become known to the self.
Therefore there is no difficulty in explaining how an atomic self experiences bodily pleasure and pain everywhere.
Support from the brahma sUthrams
The commentator states that this is the meaning of the brahma sUthra
गुणाद्वा लोकवत् (2.3.26)
(guNAdhvA lOkavath)
“Or, because of its attribute, as in the world.”
The sUthra teaches that although the self is atomic, its attribute of knowledge extends beyond its own size, just as light extends beyond the object from which it originates.
Explanation of the bhAshyam
bhAshyakArar explains:
स्वगुणेन ज्ञानेन सकलदेहं व्याप्य अवस्थितः
(svaguNEna gyAnEna sakala dhEham vyApya avasthitha:)
“The self remains established while pervading the entire body through its attribute of knowledge.”
Just as the radiance of a gem spreads far beyond the gem itself, the knowledge belonging to the self extends throughout the body.
Therefore the soul is able to experience conditions occurring anywhere within the body.
bhAshyakArar further explains that knowledge, though residing in the self, can extend beyond the limited size of its substratum, just as the light of a gem extends beyond the gem.
Thus there is no contradiction between the soul being atomic and its experiencing sensations throughout the body.
Scriptural support
The commentator cites a passage from the bruhadhAraNyaka upanishadh to show that knowledge reaches various organs and enables their functions.
Speech
प्रज्ञया वाचं समारुह्य वाचा सर्वाणि नामान्याप्नोति
(pragyA vAcham samAruhya vAchA sarvANi nAmAnyApnOthi)
“Mounted upon speech through consciousness, one grasps all names through speech.”
Smell
प्रज्ञया घ्राणं समारुह्य घ्राणेन सर्वान् गन्धानाप्नोति
(pragyA ghrANam samAruhya ghrANEna sarvAn gandhAn ApnOthi)
“Mounted upon the organ of smell through consciousness, one perceives all smells.”
Sight
प्रज्ञया चक्षुः समारुह्य चक्षुषा सर्वाणि रूपाण्याप्नोति
(pragyA chakshu: samAruhya chakshushA sarvANi rUpANyApnothi)
“Mounted upon the eye through consciousness, one perceives all forms.”
Hearing
प्रज्ञया श्रोत्रं समारुह्य श्रोत्रेण सर्वान् शब्दानाप्नोति
(pragyA SrOthram samAruhya SrOthrENa sarvAn SabhdhAn ApnOthi)
“Mounted upon the ear through consciousness, one perceives all sounds.”
Taste
प्रज्ञया जिह्वां समारुह्य जिह्वया सर्वान् रसानाप्नोति
(pragyA jihvAm samAruhya jihvayA sarvAn rasAn ApnOthi)
“Mounted upon the tongue through consciousness, one perceives all tastes.”
Actions
प्रज्ञया हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति
(pragyA hasthau samAruhya hasthAbhyAm sarvANi karmANyApnOthi)
“Mounted upon the hands through consciousness, one performs all actions.”
Pleasure and Pain
प्रज्ञया शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति
(pragyA SarIraM samAruhyaSarIrENa sukhadhu: khE ApnOthi)
“Mounted upon the body through consciousness, one experiences pleasure and pain.”
Procreation and Enjoyment
प्रज्ञयोपस्थं समारुह्य उपस्थेन आनन्दं रतिं प्रजां चाप्नोति
(pragyOpastham samAruhya upasthEna Anandham ratim prajAm chApnOthi)
“Mounted upon the reproductive organ through consciousness, one experiences enjoyment and offspring.”
Movement
प्रज्ञया पादौ समारुह्य पादाभ्यां सर्वाः गतीराप्नोति
(pragyA pAdhau samAruhya pAdhAbhyAm sarvA: gathIr ApnOthi)
“Mounted upon the feet through consciousness, one reaches all destinations.”
Thought
प्रज्ञया धियं समारुह्य धिया विज्ञातव्यं काममाप्नोति
(pragyA dhiyam samAruhya dhiyA vigyAthavyam kAmam ApnOthi)
“Mounted upon the intellect through consciousness, one knows what is to be known and attains desired objects.”
These passages show that consciousness reaches and operates through all parts of the body.
Conclusion
Although the self is atomic and resides in the heart, its attribute of knowledge extends throughout the body.
Just as the light of a lamp spreads beyond the lamp itself, knowledge spreads beyond the atomic self.
Therefore, there is no difficulty in understanding how the soul experiences pleasure and pain throughout the body.
adiyen vAsudhEva rAmAnuja dhAsan
archived in https://granthams.koyil.org
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – https://granthams.koyil.org
pramAthA (preceptors) – https://acharyas.koyil.org
SrIvaishNava education/kids portal – https://pillai.koyil.org