SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 84
Having raised the question regarding the distinction between Sudhdha sathva, the AthmA, and dharma-bhUtha-gyAna, the commentator now answers it by pointing out the distinguishing characteristics of Sudhdha sathva.
sUthram
நானென்று தோற்றாமையாலும், ஶரீரங்களாய்ப் பரிணமிக்கையாலும், விஷயங்களையொழியவும் தானே தோற்றுகையாலும், ஶப்த3ஸ்பர்ஶாதி3களுண்டாகையாலும் பி4ன்னமாகக்கடவது.
‘nAn’ enRu thORRAmaiyAlum, SarIrangaLAyp pariNamikkaiyAlum, vishayangaLai ozhiyavum thAnE thORRugaiyAlum, Sabdha-sparSAdhigaL uNdAgaiyAlum bhinnamAgak kadavadhu.
Meaning
Sudhdha sathva is distinct because:
- it does not manifest itself as “I”;
- it transforms into bodies and other forms;
- it reveals itself even without depending upon external objects; and
- it possesses qualities such as sound and touch.
Explanation
Distinction from the AthmA
Sudhdha sathva differs from AthmA in two respects.
It does not manifest as “I”
The AthmA is directly experienced as “I” (aham) because it is the subject (prathyak), the innermost self.
Sudhdha sathva, on the other hand, is an object (parAk). It is experienced as “this” (idham) rather than as “I.”
For this reason, Sudhdha sathva is distinct from AthmA.
It Undergoes transformation
Sudhdha sathva undergoes transformation (pariNAma) and becomes divine bodies, divine worlds, and other objects associated with the supreme lord and the liberated souls.
The AthmA, however, is of a single, unchanging nature (Eka-rUpa). It never transforms into bodies or any other objects.
This is another point of distinction between the two.
Distinction from dharma-bhUtha-gyAna
Sudhdha sathva also differs from dharma-bhUtha-gyAna in two important ways.
It reveals itself independently
dharma-bhUtha-gyAna becomes manifest only when there are objects to be known. Its manifestation is connected with the presence of its objects.
Sudhdha sathva, however, reveals itself by its own nature, even without depending upon external objects.
Therefore, it cannot be identified with dharma-bhUtha-gyAna.
It possesses sensory qualities
Sudhdha sathva possesses qualities such as sound (Sabdha), touch (sparSa), and other sensory attributes.
dharma-bhUtha-gyAna possesses no such qualities. It serves as the means by which these qualities are known but is not their substratum.
This further establishes that Sudhdha sathva is distinct from dharma-bhUtha-gyAna.
Conclusion
Although the AthmA, dharma-bhUtha-gyAna, and Sudhdha sathva are all ajada (sentient), they are distinct entities.
The AthmA is experienced as “I” and remains unchanging.
dharma-bhUtha-gyAna is the self’s attributive knowledge and does not possess sensory qualities.
Sudhdha sathva, while also self-luminous, is experienced as an object, undergoes transformation into divine forms, reveals itself independently, and serves as the substratum for qualities such as sound and touch.
Thus, its unique nature is clearly established.
adiyen vAsudhEva rAmAnuja dhAsan
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