SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 18
அவ்யக்தமாகையாவது க4டபடாதி3களை க்3ரஹிக்கிற சக்ஷுராதி3களால் தோற்றாதிருக்கை
(avyakthamAgaiyAvadhu ghata-patAdhigaLai grahikkiRa chakshurAdhigaLAl thORRAdhirukkai)
Meaning: The soul is called avyakta because it cannot be perceived by the eyes and other sense organs that perceive objects such as pots, cloth, and other material things.
Explanation
The soul has already been shown to be:
- distinct from the body,
- conscious and not inert,
- blissful,
- eternal,
- atomic in size.
The commentator now explains another characteristic of the soul—its avyaktha nature.
What does “avyaktha” mean?
The word avyaktha does not mean that the soul does not exist.
Nor does it mean that the soul can never be known.
It simply means that the soul cannot be perceived by the external sense organs.
Objects such as pots, cloth, trees, houses, and other material things are perceived through the senses.
The eyes see form.
The ears hear sound.
The other senses similarly perceive their respective objects.
The soul, however, is not an object of that kind.
Therefore it cannot be perceived through the senses.
bhAshyakArar’s explanation
The commentator refers to the explanation given by bhAshyakAra (emperumAnAr)-
सचेतनादियोग्यानि घटपटादीनि वस्तूनि यैः प्रमाणैर्व्यज्यन्ते तैरयं आत्मा न व्यज्यते इत्यव्यक्तः ।
(sachEthanAdhi yogyAni ghata-patAdhIni vasthUni yai: pramANair vyajyanthE thair ayam AthmA na vyajyathE ithyavyakta:)
Meaning
“The means of knowledge by which objects such as pots, cloth, and other perceptible things are known do not reveal this self. Therefore it is called avyaktha.”
The point is that the soul cannot be known through the same means by which ordinary external objects are known.
Does this mean the soul cannot be known?
A doubt may arise.
If the soul is not perceived by the senses, does that mean it is completely unknowable?
If so, would it not become thuccha, or non-existent?
The commentator rejects such an idea.
The soul is certainly knowable.
However, it is not known through sensory perception.
It is known through inner awareness and mental cognition.
Therefore the meaning of avyaktha is not “unknowable.”
Rather, it means “not an object of sensory perception.”
Support from the AzhwAr
The commentator points out that this understanding agrees with the teaching of AzhwAr.
Earlier, while describing the nature of the soul, the AzhwAr said:
“சென்று சென்று பரம்பரமாய்” [thiruvAimozhi 8.8.5]
(senRu senRu param paramAy)
While explaining that passage, the AzhwAr also teaches –
“ஞானம் கடந்ததே” [thiruvAimozhi 8.8.5]
(gyAnam kadandhadhE)
This means that the soul is beyond the reach of ordinary sensory knowledge.
Thus the teaching of the AzhwAr and the teaching of the SAsthrams are in complete agreement.
Establishing the main point
Material objects are revealed through the senses.
The soul is not.
The senses can grasp:
- form,
- sound,
- smell,
- taste,
- touch,
but they cannot directly grasp the self.
The self is the knower behind all sensory experiences.
Therefore, it cannot be reduced to an object among other objects.
For this reason the soul is called avyaktha.
adiyen vAsudhEva rAmAnuja dhAsan
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