SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 83
In the previous two sUthrams, the commentator established that dharma-bhUtha-gyAna is ajada (sentient). He then established that Sudhdha sathva is likewise ajada. Although both possess this common characteristic, they are not identical. The commentator now proceeds to explain the distinctions between the AthmA, dharma-bhUtha-gyAna, and Sudhdha sathva.
Understanding dharmi, dharmi-gyAna, and dharma-bhUtha-gyAna
To understand the discussion that follows, it is helpful to distinguish between an entity and the quality (attribute) that belongs to it.
- dharmi (धर्मी) is the entity that possesses a quality (attribute). In this context, the jIvAthmA (individual self) is the dharmi.
- dharmi-gyAna (धर्मीज्ञान) is the essential consciousness of the self. It is the self’s intrinsic nature as a conscious being and can never be separated from it. It neither contracts nor expands.
- dharma-bhUtha-gyAna (धर्मभूतज्ञान) is the quality (attribute) of knowledge that belongs to the self. It is through this knowledge that the self knows and experiences objects.
Although the self and its dharma-bhUtha-gyAna are inseparably related, they are not identical. The self is the knower, while dharma-bhUtha-gyAna is the knowledge through which it knows.
Unlike dharmi-gyAna, dharma-bhUtha-gyAna undergoes contraction and expansion. In bound souls, it is contracted because of karma; in liberated souls, it expands fully and reveals objects without limitation.
sUthram
ஆத்மாவிலும் ஞாநத்திலும் பி4ன்னமானபடியென்னென்னில்
AthmAvilum gyAnaththilum bhinnamAnapadiyen ennil.
Meaning
One may ask: In what respects is Sudhdha sathva different from the AthmA and dharma-bhUtha-gyAna?
Explanation
Having established that the AthmA, dharma-bhUtha-gyAna, and Sudhdha sathva are all ajada, the commentator now turns to the next stage of the discussion.
A common characteristic does not imply complete identity. Although all three are sentient and self-luminous, each possesses its own distinct nature and function.
This naturally gives rise to the question:
If Sudhdha sathva is ajada just like the AthmA and dharma-bhUtha-gyAna, in what way does it differ from them?
The commentator raises this question in the present sUthram and proceeds to answer it in the following discussion.
adiyen vAsudhEva rAmAnuja dhAsan
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