SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
achith prakaraNam
The AchArya now proceeds, in the order in which the three realities – chith, achith, and ISvara – were introduced, to explain the svarUpa and svarbhAva of achith. Having already explained in detail the essential nature and characteristics of the conscious self (chith), he now clearly expounds those of the insentient entity (achith). He begins by defining the lakshaNa (distinguishing characteristic) of achith.
sUthram 77
அசித்து ஜ்ஞாநஶூந்யமாய விகாராஸ்பத3மாயிருக்கும்.
achiththu gyAnaSUnyamAy vikArAspadhamAyirukkum.
Meaning
achith is devoid of knowledge and is the substratum of modification.
Explanation
The AchArya first identifies what is meant by achith. It is that entity which is devoid of consciousness (chaithanya). This is the defining characteristic by which achith is distinguished.
The expression “gyAnaSUnyamAy” means that achith is entirely without knowledge. By this expression, the AchArya refers to the entity which the Sruthis describe as bhOgya – that which is experienced or enjoyed by the conscious self.
The expression “vikArAspadhamAy” explains another characteristic of achith. It is the substratum or abode of vikAra (modification).
What is meant by vikAra?
It is avasthAntharApaththi – the passing from one state to another.
Unlike the svarUpa of the conscious self, which remains ever unchanged, achith does not remain in a single state. It is subject to transformation and continually undergoes changes of condition.
adiyen vAsudhEva rAmAnuja dhAsan
archived in https://granthams.koyil.org
pramEyam (goal) – https://koyil.org
pramANam (scriptures) – https://granthams.koyil.org
pramAthA (preceptors) – https://acharyas.koyil.org
SrIvaishNava Education (Children) – https://pillai.koyil.org