SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 81
Having presented the two differing opinions regarding the nature of Sudhdha sathva, the AchArya now explains the meaning of jada and ajada, and indicates which of the two views he accepts.
sUthram
அஜட3மானபோது நித்யர்க்கும் முக்தர்க்கும் ஈஶ்வரனுக்கும் ஞானத்தையொழியவும் தோற்றும்.
ajadamAnapOdhu nithyarkkum muktharkkum ISvaranukkum gyAnaththai ozhiyavum thORRum.
Meaning
If it is ajada, it manifests itself to the nithyas, the mukthas, and ISvara, even without the aid of knowledge.
Explanation
Meaning of jada and ajada
The commentator first explains the meaning of the two terms.
“ஜடமாகையாவது – ஸ்வயம்பிரகாஶமன்றிக்கேயிருக்கை; அஜடமாகையாவது – ஸ்வயம்பிரகாஶமாயிருக்கை.”
(jadamAgaiyAvadhu – svayamprakAshamanRikkE irukkai; ajadamAgaiyAvadhu – svayamprakASamAy irukkai.)
jada is that which is not self-luminous, whereas ajada is that which is self-luminous.
Why does the AchArya say “If it is ajada”?
The commentator explains the expression:
“அஜடமானபோது“
(ajadamAnapOdhu)
Since one school holds the view that Sudhdha sathva is jada, the AchArya says, “if it is ajada.” By setting aside the former view and establishing this one, he makes it evident that this is the conclusion accepted by him.
Self-luminous nature of Sudhdha sathva
The commentator next explains:
“ஞானத்தையொழியவும் தோற்றும்.”
(gyAnaththai ozhiyavum thORRum.)
This means that Sudhdha sathva shines forth by itself, without requiring knowledge as the means by which it is known.
Accordingly, it manifests itself to the nithyas, the mukthas, and ISvara.
adiyen vAsudhEva rAmAnuja dhAsan
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