SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 82
In the previous sUthram, it was established that Sudhdha sathva is ajada (non-insentient) because it is self-luminous (svayam-prakASa). This naturally gives rise to a question. If Sudhdha sathva is indeed self-luminous, why is it not perceived by bound souls (samsAris)? This sUthram resolves that doubt by explaining the nature and extent of its self-luminosity.
sUthram
ஸம்ஸாரிகளுக்குத் தோற்றாது
samsArigaLukkuth thORRAdhu.
Meaning
Sudhdha sathva does not reveal itself to bound souls (samsAris).
Explanation
A question naturally arises
One may ask: How is the statement that Sudhdha sathva does not reveal itself to bound souls established?
The learned AchAryas have discussed this subject in detail. The present sUthram briefly summarizes their conclusion.
Different views regarding Sudhdha sathva
Among insentient entities (achEthanas), three are commonly spoken of:
- prakruthi,
- Time (kAla), and
- Sudhdha sathva.
prakruthi and Time are universally accepted to be jada (insentient). However, there are some who extend this classification to Sudhdha sathva as well.
What does “jada” mean?
The commentator first explains what is meant by jadathva.
“ஜடத்வமாவது – ஸ்வயம் ப்ரகாசமன்றிக்கேயிருக்கை.”
jadathvamAvadhu – svayamprakASamanRikkE irukkai.
jadathva means the absence of self-luminosity. A jada entity does not reveal itself by its own nature but becomes known only through another means.
Why Sudhdha sathva cannot be considered jada
While some classify Sudhdha sathva as jada, this view is not accepted by the pAncharAthra Agamas or the other authoritative SAsthrams.
These scriptures establish that Sudhdha sathva is of the nature of knowledge (gyAnAthmaka). Since it is of the nature of knowledge, it is self-luminous (svayam-prakASa). Therefore, it cannot be regarded as jada.
Another question
A further question now arises.
If Sudhdha sathva is self-luminous, should it not reveal itself directly to bound souls? Why should its existence have to be known through the scriptures?
The commentator answers this doubt by drawing an analogy from the individual soul (jIvAthman) and its dharma-bhUtha-gyAna.
An analogy from the soul
The essential nature (svarUpa) of conscious beings (chEthanas) and their dharma-bhUtha-gyAna are both self-luminous. Yet their self-luminosity does not extend equally to everyone.
The soul’s essential nature is self-luminous only to itself. To everyone else, it becomes known only through dharma-bhUtha-gyAna.
Likewise, dharma-bhUtha-gyAna is self-luminous only to the soul in which it resides (svASraya). It does not reveal itself independently to others.
In the same way, if the self-luminosity of Sudhdha sathva is understood to operate within its own proper sphere, there is no contradiction in saying that it is self-luminous and yet not perceived by bound souls.
The commentator now cites a scriptural authority to further establish this principle.
Scriptural support
To establish this principle, the commentator cites the following authority:
यो वेत्ति युगपत्सर्वं प्रत्यक्षेण सदा स्वतः ।
तं प्रणम्य हरिं शास्त्रं न्यायतत्त्वं प्रचक्ष्महे ॥
yo vEththi yugapath sarvam prathyakshENa sadhA svatha: |
tham praNamya harim SAsthram nyAyathathvam prachakshmahE ||
Meaning
“Having bowed to lord hari, who directly and eternally knows everything by himself, we shall expound the nyAyathathva SAsthra.”
A further question
One may ask: If Sudhdha sathva is self-luminous only within its own proper sphere, how can it be said to be self-luminous to ISvara, who directly perceives everything through his dharma-bhUtha-gyAna?
The answer
The answer lies in the unique nature of the Lord’s knowledge.
ISvara’s dharma-bhUtha-gyAna comprehends everything as its object, beginning with his own divine essential nature (dhivyAthma-svarUpa) and extending to all other entities.
Just as his divine essential nature is self-luminous to him, Sudhdha sathva too can be self-luminous to him. There is no contradiction in this.
The Cases of the nithyas and the mukthas
The same principle applies to the nithyas (eternally free souls).
At the time when their knowledge shines upon its objects, dharma-bhUtha-gyAna remains self-luminous only to its own substratum (svASraya). Likewise, Sudhdha sathva is self-luminous to them without any inconsistency.
The same is true of the mukthas (liberated souls). In their liberated state as well, Sudhdha sathva is self-luminous to them. Hence, there is no contradiction in accepting its self-luminosity.
Why bound souls do not perceive Sudhdha sathva
A further question remains.
If Sudhdha sathva is naturally self-luminous, why is it not experienced by bound souls?
The commentator answers by comparing it with dharma-bhUtha-gyAna.
The natural power of dharma-bhUtha-gyAna to reveal itself becomes obscured in the bound state because of particular karmic conditions.
Similarly, the natural power of Sudhdha sathva to reveal itself is also obstructed in the case of bound souls. Consequently, Sudhdha sathva does not become manifest to them.
Scriptural authority
To support this, the commentator quotes:
धियस् स्वयम्प्रकाशत्वं मुक्तौ स्वाभाविकं यथा ।
बद्धे कदाचिद् असमृद्धं तथात्रापि नियम्यते ॥
dhiyas svayamprakASathvam mukthau svAbhAvikam yathA |
badhdhE kadhAchidh asamrudhdham thathAthrApi niyamyathE ||
Meaning
“Just as self-luminosity manifests naturally in the liberated state, while in the bound state it is at times obstructed, the same principle applies here as well.”
Conclusion
Such a difference between the bound and liberated states does not amount to a modification (vikAra) in Sudhdha sathva itself.
Rather, it is merely a difference in the conditions under which its natural self-luminosity becomes manifest.
Therefore, there is no logical contradiction in the scriptural conclusion that Sudhdha sathva is self-luminous and yet is not perceived by bound souls.
As explained in the rahasyathrayasAra, once this scripturally established truth is accepted, there remains no scope for reasoning to contradict it.
adiyen vAsudhEva rAmAnuja dhAsan
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