SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 7
இந்த யுக்திகளுக்குக் கண்ணழிவுண்டேயாகிலும், சாஸ்த்ரபலத்தாலே ஆத்மா தேஹாதி விலக்ஷணனாகக் கடவன்
(indha yukthigaLukkuk kaNNazhivu uNdEyAgilum, SAsthra balaththAlE AthmA dhEhAdhi-vilakshaNanAgak kadavan)
Meaning: Even if objections are raised against these logical arguments, the self must still be accepted as distinct from the body and related entities because this truth is firmly established by the authority of the scriptures.
Introduction
In the previous sUthrams, the commentator established through reasoning that the self is distinct from the body, senses, mind, prANa, and knowledge.
A question may now arise.
What if someone finds fault with those arguments?
What if alternative explanations are proposed?
The commentator answers that even if logical arguments are challenged, the conclusion remains unaffected because the distinction between the self and the body is established by Sruthi, smruthi, and the entire body of SAsthra.
Establishing through scripture what was established through reasoning
In the previous sUthrams, the distinction between the self and the body was established through reasoning (yukthi).
The commentator now strengthens that conclusion through the authority of scripture.
When he says:
கண்ணழிவுண்டேயாகிலும்
(kaNNazhivu uNdEyAgilum)
He does not mean that the earlier arguments are actually defective.
His intention is that no valid refutation can truly be raised against them. Yet, even if one assumes for argument’s sake that objections could be raised, the conclusion remains unaffected.
Why?
Because the distinction between the self and the body is established throughout Sruthi, smruthi, and the entire body of sacred literature.
Therefore, scriptural authority alone is sufficient to establish this truth.
The self is the twenty-fifth principle
The scriptures declare:
पञ्चविंशोऽयं पुरुषः
(panchavimSO’yam purusha:)
“This purusha is the twenty-fifth principle.”
Again:
पञ्चविंश आत्मा भवति
(panchavimSa AthmA bhavathi)
“The self is the twenty-fifth principle.”
The commentator cites these passages to show that the self is distinct from the twenty-four principles associated with material existence.
It is not one among the material constituents of the body.
Rather, it stands apart from them.
Enumeration of the material principles
The cited text briefly enumerates the principles that belong to prakruthi.
It speaks of:
- the five elements,
- the ten senses,
- the sense-objects such as smell and the others,
- the mind,
- the ego (ahamkAra),
- the great principle (mahAn),
- and prakruthi.
After enumerating these, the scripture says:
आत्मा तु स मकारेण पञ्चविंशः प्रकीर्तितः
(AthmA thu sa makArENa panchavimSa: prakIrthitha:) [pAdhmOththara purANam 254-25, 26,27]
“The self, denoted separately, is proclaimed as the twenty-fifth principle.”
Thus, after describing all material categories, scripture distinguishes the self from every one of them.
The self is beyond prakruthi
The scripture further says:
प्रकृतेः परः प्रोक्तः पुरुषः पञ्चविंशकः [mahAbhAratham]
(prakruthE: para: prOktha: purusha: panchavimSaka:)
“The twenty-fifth puruSha is declared to be beyond prakruthi.”
The body belongs to prakruthi.
The senses belong to prakruthi.
The mind belongs to prakruthi.
If the self is beyond prakruthi, it cannot be identical with any of these.
The self dwells in all beings
The scripture continues:
स एव सर्वभूतात्मा नर इत्यभिधीयते [mahAbhAratham]
(sa Eva sarva bhUthAthmA nara ithyabhidhIyathE)
“He alone is the self dwelling in all beings”.
The same self exists as the conscious principle within all embodied beings.
Therefore, it is not to be identified with any particular body.
The self is pure and imperishable
Another scriptural statement says:
आत्मा शुद्धोऽक्षरः शान्तो निर्गुणः प्रकृतेः परः
(AthmA SudhdhO’kshara: SAnthO nirguNa: prakruthE: para:) [SrIvishNu purANam]
“The self is pure, imperishable, peaceful, free from material qualities, and beyond prakruthi.”
The body is subject to birth, growth, decay, and destruction.
The self, however, is described as:
- pure,
- imperishable,
- peaceful,
- beyond prakruthi.
Therefore, the body and the self cannot be identical.
Growth and decay belong to the body, not the self
The commentator next cites scriptural reasoning.
Growth and decline are observed in the body.
A child becomes a youth.
A youth becomes old.
The body changes continuously.
Yet the self remains unchanged.
Thus, the characteristics of bodily growth and decay cannot belong to the self.
Which part of the body is the self?
The scripture asks:
शिरः पाण्यादि–लक्षणः पिण्डः पृथक् यतः पुम्सः । ततोऽहमिति कुत्रैतां संज्ञां राजन् करोम्यहम् ॥
(Sira: pANyAdhi-lakshaNa: piNda: pruthak yatha: pumsa: | thatho’ham ithi kuthraithAm samgyAm rAjan karOmyaham ||) [SrIvishNu purANam]
“The body, characterized by the head, hands, and other limbs, is distinct from the person. Oh King! In which part of it shall I identify the ‘I’?”
The body consists of many parts.
The head is not the self.
The hand is not the self.
The foot is not the self.
No individual limb can be identified as the self.
Nor can the aggregate of limbs become the self.
Therefore, the self must be distinct from the body.
Examining the limbs one by one
The scripture continues:
किमेतच्छिरः? किमु नु उरः? तव ततोदरम्? किमु पादादिकं त्वं वै?
(kim Ethachchira:? kimu nu ura:? thava thathOdharam? kimu pAdhAdhikam thvam vai?) [SrIvishNu purANam]
“Is this head you? Is this chest you? Is this abdomen you? Are these feet and other limbs you?”
The purpose of these questions is to make us examine each bodily part carefully.
Upon examination, none of them can be identified as the self.
The self exists apart from all limbs
The scripture then concludes:
समस्तावयवेभ्यस्त्वं पृथग्भूतः व्यवस्थितः
(samasthAvayavEbhyas thvam pruthagbhUtha: vyavasthitha:) [SrIvishNu purANam]
“You exist separately from all the limbs”.
Thus, the self is established as distinct from every bodily component.
Enquire: who am I?
The scripture therefore advises:
कोऽहमित्येव निपुणो भूत्वा चिन्तय पार्थिव
(ko’ham ithyEva nipuNO bhUthvA chinthaya pArthiva) [SrIvishNu purANam]
“Oh King! Carefully enquire: ‘Who am I'”?
Through such enquiry, one discovers that the self is distinct from the body.
The error of ordinary people
The scripture describes the condition of embodied beings:
पञ्चभूतात्मके देहे देही मोहतमोवृतः । अहं ममेति उच्चैः कुरुते कुमतिर्मतिम् ॥
(pancha bhUthAthmakE dhEhE dhEhI mOha thamO vrutha: | aham mamEthi uchchai: kuruthE kumathir mathim ||) [SrIvishNu purANam]
“The embodied self, covered by the darkness of delusion, repeatedly entertains the notions ‘I’ and ‘mine’ with regard to the body made of the five elements”.
This mistaken identification is the root of bondage.
Because of ignorance, the self attributes to itself the characteristics of the body.
The body is not the self
The scripture finally asks:
आकाश–वायु–अग्नि–जल–पृथिवीभ्यः पृथक् स्थिते । अनात्मन्यात्मविज्ञानं कः करोति कलेबरे ॥
(AkASa-vAyu-agni-jala-pruthivIbhya: pruthak sthithE | anAthmanyAthma vigyAnam ka: karothi kalEbarE ||) [SrIvishNu purANam]
“When the self exists separately from ether, air, fire, water, and earth, who would attribute the nature of the self to this body, which is not the self?”
The body is merely a product of the five elements.
The self is distinct from them.
Therefore, identifying the self with the body is contrary to scriptural teaching.
Conclusion
Having established the distinction between the self and the body through reasoning, the commentator now confirms the same conclusion through scriptural authority.
Even if someone imagines objections against logical arguments, the conclusion cannot be shaken.
The distinction of the self from the body is taught throughout Sruthi, smruthi, and the entire body of scripture.
Therefore, it cannot reasonably be denied.
The self is:
- distinct from the body,
- distinct from the senses,
- distinct from the mind,
- distinct from prakruthi,
- pure,
- imperishable,
- and eternally existent.
Hence it must be firmly accepted that the self is different from the body and all related material entities.
adiyen vAsudhEva rAmAnuja dhAsan
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