SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 19
அசிந்த்யமாகையாவது அசித்தோடு ஸஜாதீயமென்று நினைக்கவொண்ணாதிருக்கை
(achinthyamAgaiyAvadhu achiththOdu sajAthIyam enRu ninaikkavoNNAdhirukkai)
Meaning: The soul is called achinthya because it cannot be thought of as belonging to the same category as insentient matter (achith).
Explanation
After describing the soul as avyaktha (not perceptible to the senses), the commentator now explains another characteristic of the soul – its achinthya nature.
A wrong understanding must first be avoided.
The word acinthya does not mean that the soul can never be known or thought about in any way.
If that were the meaning, then all scriptural teachings concerning the soul would become pointless.
Listening to the scriptures, reflecting upon their meaning, and meditating on the nature of the self would all become fruitless.
That is not the intention here.
bhAshyakArar’s explanation
bhAshyakArar explains:
यतच्छेद्यादिविन जातीयन्त तएवनर्ववस्तु विनजातीयत्वेन तत्तत्स्वभावयुक्त तया चिन्तयितुमपि नार्हः।
(yathachchEdhyAdhivina jAtIyantha tha Evanarvavasthu vinajAthIyathvEna thaththathsvabhAvayuktha thayA chinthayithumapi nArha: I)
Meaning
“The self is different in kind from insentient entities and other objects. Therefore it cannot be understood by applying to it the characteristics and modes of thinking that belong to those objects.”
The soul does not belong to the category of material things.
Therefore, methods used to understand material objects cannot adequately explain the nature of the self.
What does “achinthya” mean here?
When we think about material objects, we compare them with other objects of the same class.
For example:
- one pot is compared with another pot,
- one cloth is compared with another cloth,
- one material object is understood through similarities with other material objects.
The soul cannot be understood in this manner.
It cannot be classified together with insentient matter.
It cannot be treated as another material entity.
Therefore, it is called achinthya.
The commentator’s specific intention is:
அசித்தோடு ஸஜாதீயமென்று நினைக்கவொண்ணாதிருக்கை
(achiththOdu sajAthIyam enRu ninaikkavoNNAdhirukkai)
“The soul cannot be regarded as belonging to the same class as insentient matter.”
This is the precise meaning intended here.
What does “achinthya” not mean?
The word achinthya does not mean:
- that the soul is completely unknowable,
- that the soul cannot be understood through scripture,
- that reflection upon the soul is impossible.
If that were accepted, then:
- SravaNa (listening),
- manana (reflection),
- nidhidhyAsana (contemplation),
all of which are prescribed by the SAsthrams, would become meaningless.
Therefore such an interpretation must be rejected.
Support from the bhagavath gIthA
The commentator recalls the well-known statement of bhagavAn in bhagavath gIthA 2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
(avyakthO’yam achinthyO’yam avikAryO’yam uchyathE I)
“This self is said to be unmanifest, inconceivable, and immutable.”
Here also, avyaktha and achinthya are used to show that the self is distinct from material objects and cannot be understood in the same manner as insentient entities.
Establishing the main point
The soul is:
- distinct from the body,
- distinct from the senses,
- distinct from the mind,
- distinct from all forms of matter.
Therefore it cannot be classified together with insentient objects.
The soul must be understood according to its own unique nature and through the teachings of the SAsthrams.
This unique status is what is meant by its being achinthya.
adiyen vAsudhEva rAmAnuja dhAsan
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