SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 98
Having stated that mahath is the first modification of prakruthi, the commentator now explains its essential nature.
sUthram
இது, ஸாத்விகம், ராஜஸம், தாமஸம் என்று த்ரிவித4மாய், அத்4யவஸாய ஜனகமாயிருக்கும்.
idhu sAthvikam, rAjasam, thAmasam enRu thrividhamAy, adhyavasAya janakamAy irukkum.
Meaning
mahath is of three kinds—sAthvika, rAjasa, and thAmasa—and gives rise to adhyavasAya (determinate cognition).
Explanation
The commentator explains that mahath is threefold because it is associated with the three guNas.
He cites the following authority:
सात्त्विको राजसश्चैव तामसश्च त्रिधा महान्।
sAthvikO rAjasaSchaiva thAmasaScha thridhA mahAn ।
“mahath is threefold: sAthvika, rAjasika, and thAmasika.”
He then states that mahath is characterised as budhdhi:
महान् वै बुद्धिलक्षणः।
mahAn vai budhdhi lakShaNa: ।
“mahath indeed has the characteristic of intellect”.
Since mahath is identified with budhdhi, it gives rise to adhyavasAya, that is, definite determination or ascertainment.
bhagavAn himself explains the three kinds of budhdhi in SrI bhagavath gIthA.
Regarding sAthvika budhdhi:
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ SrI bhagavath gIthA 18.30
pravruththim cha nivruththim cha kAryAkAryE bhayAbhayE |
bandham mOksham cha yA vEththi budhdhi: sA pArtha sAthvikI ||
A sAthvika budhdhi correctly determines action and renunciation, what ought to be done and what ought not to be done, what is to be feared and what is not, and what leads to bondage and liberation.
Regarding rAjasa budhdhi:
यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ ( SrI bhagavath gIthA 18.31)
yayA dharmam adharmam cha kAryam chAkAryam Eva cha |
ayathAvath prajAnAthi budhdhi: sA pArtha rAjasI ||
A rAjasa budhdhi reaches incorrect conclusions regarding dharma and adharma, and what ought to be done and what ought not to be done.
Regarding thAmasa budhdhi:
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ (SrI bhagavath gIthA 18.32)
adharmam dharmam ithi yA manyathE thamasA’vruthA |
sarvArthAn viparIthAmS cha budhdhi: sA pArtha thAmasI ||
A thAmasa budhdhi, being veiled by thamas, mistakes adharma for dharma and arrives at conclusions contrary to reality in all matters.
Thus, the commentator has explained what the first modification of prakruthi is, its essential nature, and its function.
adiyen vAsudhEva rAmAnuja dhAsan
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