SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 29
ஜ்ஞாதாவென்றபோதே, கர்த்தா போ4க்தா என்னுமிடம் சொல்லிற்றாயிற்று.
gyAthAvenRapOdhE, karthA bhOkthA ennumidam solliRRAyiRRu.
Meaning: Once it is said that the soul is the knower, it is already implied that it is the doer and the experiencer.
Explanation
In the previous sūtra, the soul was established as a ज्ञाता (gyAthA), a knower.
A doubt may arise here:
The soul possesses three characteristics:
- ज्ञातृत्व (gyAthruthva) – knowerhood
- कर्तृत्व (karthruthva) – doership
- भोक्तृत्व (bhOkthruthva) – experiencership
If so, why did the author mention only ज्ञातृत्व (gyAthruthva) while explaining ज्ञानाश्रय (gyAnASraya), the soul as the substratum of knowledge? Why were कर्तृत्व (karthruthva) and भोक्तृत्व (bhOkthruthva) not separately mentioned?
The commentator answers that once the soul is accepted as a ज्ञाता (gyAthA), the other two are automatically included.
Therefore, the statement:
“ஜ்ஞாதாவென்றபோதே, கர்த்தா போக்தா என்னுமிடம் சொல்லிற்றாயிற்று.”
gyAthAvenRapOdhE, karthA bhOkthA ennumidam solliRRAyiRRu
means that when the soul is described as a knower, its status as the doer and experiencer has already been conveyed.
The reason for this is stated next:
கர்த்ருத்வபோக்த்ருத்வங்கள் ஜ்ஞாநாவஸ்தாவிசேஷங்களாகையாலே.
karthruthva bhOkthruthvangaL gyAnAvasthA viSEshangaLAgaiyAlE.
That is, doership and experiencership are particular states or modes associated with knowledge.
Hence, once ज्ञातृत्व (gyAthruthva) is established, कर्तृत्व (karthruthva) and भोक्तृत्व (bhOkthruthva) naturally follow and need not be separately stated.
adiyen vAsudhEva rAmAnuja dhAsan
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