SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
A further doubt may arise. Although knowledge extends through the senses to apprehend objects, it is in reality one. Then how does this one knowledge appear as many – such as seeing, hearing, and the like – during the perception of different objects? AchArya explains that this apparent plurality is due solely to the difference in its modes of manifestation through the various senses.
sUthram 68
இதுதான் ஏகமாயிருக்கச் செய்தே நாநாவாய்த் தோற்றுகிறது, ப்ரஸரணபே4த3த்தாலே.
idhuthAn EkamAy irukkach cheydhE nAnAvAyth thORRugiRadu, prasaraNa bhEdhaththAlE.
Meaning
This very knowledge, though remaining one, appears as many because of the differences in its manifestation through the senses.
Explanation
One knowledge appears as many
Knowledge is intrinsically one. However, instead of manifesting through a single channel, it extends through the different sense organs – such as the eye, ear, and others – and apprehends different objects such as form, sound, and the like.
Because of these different modes of manifestation, it appears under different names such as dharSana (seeing), SravaNa (hearing), and so on.
Thus, this plurality is not due to many kinds of knowledge, but is caused by the difference in its manifestation (prasaraNa bhEdha).
A related clarification
Having explained the reason why eternal knowledge is spoken of as arising and perishing, the AchArya also incidentally explains why that one eternal knowledge appears as manifold.
Scriptural support for the eternity of knowledge
The eternality of the soul’s attributive knowledge is established by Sruthi and smruthi, such as:
“न हि विज्ञातुर्विज्ञातेर् विपरिलोपो विद्यते।“ [bruhadhAraNya upanishadh]
(na hi vigyAthur vigyAthEr viparilOpO vidhyathE)
“There is no destruction of the knower or of knowing.”
“न हि द्रष्टुर्दृष्टेर् विपरिलोपो विद्यते।“[bruhadhAraNya upanishadh]
(na hi dhrashtur dhrushtEr viparilOpO vidhyathE)
“There is no destruction of the seer or of seeing.”
and in mahAbhAratham, vishNu dharmam
“ज्ञानं वैराग्यमैश्वर्यं धर्मश्च मनुजे मनुजेश्वर।
आत्मनो ब्रह्मभूतस्य नियमेत्तच्चतुष्टयम्॥“
(gyAnam vairAgyamaiSvaryam dharmaScha manujE manujESvara |
AthmanO brahmabhUthasya niyamEth thach chathushtayam ||)
“Knowledge, detachment, lordly power, and dharma — these four are regulated in the person who has become brahman.”
“यथोदपानकरणात् क्रियते न जलाम्बरम्।
सदेव नीयते व्यक्तिमसतः सम्भवः कुतः॥“
(yathOdhapAna karaNAth kriyathE na jalAmbaram |
sadhEva nIyathE vyakthim asatha: sambhava: kuta: ||)
“Just as by making a water‑pot, a garment of water is not produced; only the existent is led to manifestation — how can the non‑existent arise?”
“तथा हेयगुणध्वंसात् प्रबोधाद्याः गुणाः।
प्रकाशयन्ते न जन्यन्ते नित्या एवात्मनो हि ते॥“
(thathA hEya guNa dhvamsAth prabOdhAdhyA: guNA: |
prakASayanthE na janyanthE nithyA EvAthmanO hi thE ||)
“Thus, when the rejectable qualities are destroyed, the qualities beginning with awakening shine forth; they are not produced – for they are indeed eternal to the self.”
These passages establish that the soul’s knowledge is eternal; it is merely manifested or obscured, never produced or destroyed.
adiyen vAsudhEva rAmAnuja dhAsan
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