Granthams English

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous Having established the nithyathva (eternity) of knowledge, the AchArya now proceeds to establish its dhravyathva (being a substance). In order to do so, he first raises the question that an inquisitive student (thajjigyAsu) would naturally ask. sUthram 69 த்ரவ்யமானபடியென்? என்னில். dhravyamAnapadi … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous 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 … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous The AchArya now answers the doubt raised in the previous sUthram. Although knowledge is eternal, statements such as “knowledge has arisen” and “knowledge has perished” are not incorrect. They refer only to the manifestation and withdrawal of knowledge through the senses, … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous The AchArya now begins to establish the characteristics of knowledge that were mentioned earlier, starting with its nithyathva (eternity). A doubt naturally arises: If knowledge is eternal, how can people commonly say, “Knowledge has arisen in me,” or “My knowledge has … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous A doubt may arise here: Is the knowledge of all sentient beings of the same nature? AchArya answers this by explaining that the extent of knowledge differs according to the contraction (sankOcha) and expansion (asankOcha) experienced by the three classes of … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous The AchArya now answers the question raised in the previous sUthram by explaining the differences (vaidharmya) between the essential nature of the soul (svarUpa) and its attributive knowledge (gyAna). sUthram 64 ஸ்வரூபம் தர்மியாய், ஸங்கோச விகாஸங்களுக்கு அயோக்யமாய், தன்னையொழிந்தவற்றை ப்ரகாஶிப்பியாமலே, தனக்குத்தான் ப்ரகாஶிக்கக் கடவதாய், … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous After establishing the similarities (sAdharmya) between the soul (svarUpa) and its knowledge (gyAna), the AchArya now raises the question that naturally arises in the mind of an inquisitive student (thajjigyAsu): If they share so many common characteristics, what then is the … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous Having defined the essential characteristic of the individual soul as SEshathvaththOdE kUdina gyAthruthvam, the AcArya now explains the relationship between the soul (svarUpa) and its knowledge (gyAna). He first points out the characteristics that are common to both. sUthram 62 இவர்களுடைய … Read more

SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:  Full Series << Previous Having explained the nature of the self (Athma-svarUpa) in detail, piLLai lOkAchAryar now presents a simple defining characteristic (lakshaNa) of the self. Earlier, he explained many characteristics of the self, such as: Among these, ajadathva, Anandha-rUpathva, avyakthathva, achinthyathva, niravayavathva, nirvikArathva, and … Read more