SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 80
Having introduced Sudhdha sathva as the first of the three divisions of achith, the AchArya now points out that there are differing opinions regarding its nature. While some consider it to be jada (insentient), others maintain that it is ajada (sentient). The succeeding sUthrams examine these views and establish the accepted conclusion.
sUthram
இத்தைச் சிலர் ஜட3மென்றார்கள்; சிலர் அஜட3மென்றார்கள்.
iththai silar jadam enRArgaL; silar ajadam enRArgaL.
Meaning
Some consider it to be jada (insentient), while others consider it to be ajada (sentient).
Explanation
Having identified Sudhdha sathva as one of the three divisions of achith, the AchArya now introduces the differing views regarding its nature.
The subject under discussion
The expression “இத்தை“ (iththai) refers to Sudhdha sathva, which was introduced in the previous sUthram.
The view that Sudhdha sathva is jada
The expression “சிலர் ஜட3மென்றார்கள்“ (silar jadam enRArgaL) presents the view held by some scholars that Sudhdha sathva is jada (insentient).
This view is referred to in the traditional statement:
इहजडामादिमां केचिदाहुः। [thathvamukthAkalApa: composed by SrI vEdhAtha dhESikar]
iha jadamAdimAm kEchidhAhu:.
“Here, some call this (entity) the primal inert one.”
This means that some authorities describe nithya-vibhUthi (Sudhdha sathva) as jada.
The Second View
The expression “சிலர் அஜட3மென்றார்கள்“ (silar ajadam enRArgaL) indicates that other scholars consider Sudhdha sathva to be ajada (sentient).
Thus, the AchArya simply points out that there are two differing opinions regarding the nature of Sudhdha sathva.
adiyen vAsudhEva rAmAnuja dhAsan
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