SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 52
ஸௌப4ரி சரீரத்திலும் அது காணவேணும்.
saubhari SarIraththilum adhu kANa vENum.
Meaning
(Reply:) If bodily difference is the cause, then the same distinction should also be found in the many bodies of saubhari.
Explanation
Refutation of the opponent’s view
The opponent argued that the distinction in pleasure and pain is caused by differences in bodies (dhEha bhEdha).
piLLai lOkAchArya refutes this by pointing to the example of saubhari. If bodily differences alone were the cause of distinct experiences, then the same rule should apply in the many bodies assumed by saubhari. Since it does not, differences in bodies cannot be the cause of the regulation of pleasure and pain.
An objection
If bodily difference is not the cause, should not the experiences of a previous birth be remembered in the present birth?
Reply
The absence of such memory is due either to:
- the non-manifestation (anudhbhava) of the samskAram (impression), or
- the destruction (nASa) of that samskARam.
Thus, when one body ends, memories such as pleasure and pain do not continue into another body.
If someone says this is due to some other reason, then memory should fail even within the same body. Since that is not the case, bodily difference cannot be accepted as the cause of the regulation of pleasure and pain.
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