SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 47
அசித்துக்கழிந்தவாறே அவித்3யாதிகள் கழியும் என்பர்கள்.
achiththuk kazhindhavARE avidhyAdhigaL kazhiyum enbargaL.
Meaning
Some say that avidhyA, karma, vAsanA, and the other defects disappear only when the soul becomes completely separated from achith (matter).
Explanation
The view of the thathva-viths
Since an effect ceases when its cause is removed (kAraNa-nivruthyA kArya-nivruththi), the learned (thathva-viths) state that avidhyA and the other defects, which arose because of the soul’s association with achith, disappear only when that association with achith comes to an end.
Thus they say:
“Since these defects are dependent upon the soul’s association with achith, they cease only when that association ceases.”
Another view
The sUthram uses the expression “enbargaL” (some say) because there are others who do not accept this as an absolute rule.
They hold that, by the special grace of bhagavAn (bhagavath prasAdha viSEsha), bestowed upon those who have received the blemishless knowledge (mayarvaRa madhi nalam) granted by him, avidhyA and the other defects may disappear even before the complete cessation of the association with achith.
Hence, according to them, there is no absolute rule that the destruction of achith alone marks the destruction of avidhyA.
Support for this view
Even while remaining in the present body, when para-bhakthi has reached its highest state, the devotee experiences the destruction of karmic bondage.
As nammAzhwAr says [in periya thiruvandhAdhi 76]
வினைப்படலம் விள்ள விழித்து உன்னை மெய்யுறக் காலுள்ளவும் யானே என்னாவன் என்றென்?
(vinaippadalam viLLa vizhiththu unnai meyyuRRAl uLLa ulagaLavum yAnum uLanAvan enkolO?) (If I am able to see you, after my bundle of sins has been eliminated with your grace, it appears that I too would pervade all the worlds present).
Likewise, the muktha state described in the upanishadhs,
सर्वं ह पश्यः पश्यति
(sarvam ha paSya: paSyathi)
shows the full manifestation of spiritual clarity (vaiSadhya), even before the complete abandonment of achith.
Summary
Thus, what has been established so far is:
- the AthmA exists in three states—badhdha, muktha, and nithya;
- the cause of the rise of avidhyA and the other defects in the badhdha-jIva has been explained;
- and the order in which these defects cease (nivruththi-krama) has also been taught.
adiyen vAsudhEva rAmAnuja dhAsan
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