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sribhashya-Mahasiddhantha-Athma is selfproved and ajadaand not anubhuthi

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Ramanuja quotes the sruthi texts to prove this point. 'Sa yaThA

sainDHavaghanah anantharah abAhyah krtsnah rasaghana Eva, Evam vA arE

ayam AthmA anantharh abAhyah krtsnah prajnAna ghana Eva, as a piece

of salt has no inner parts and outer parts but the whole of it is of

salt only ,similarly this Athma has no inner and outer parts but the

whole of it is pure intelligence, meaning a sentient principle

only. 'Athra ayam purushah svayamjyothirbhavathi,' The Self, Purusha

is self illuminated. Suthrakara also shows that AthmA is the knower

by the suthra 'jnOatha Eva.' Therefore the AthmA who is svayamprakAsa

is the knower. Perception cannot be AthmA. The words samvid,

anubhuthi and jnAnam are relative terms and there can be no

perception without an object which is proved by experience.

 

Advaitin then says that anubhuthi is AthmA because it is ajada,

sentient. Ajadathva means it is cognised by its own existence and

does not need another to illuminate it as in the case of things which

are jada, insentient like a pot. This lumonosity being the substance

itself and not an attribute, is found even in a lamp which is not the

AthmA. If on the other hand ajadthva means that which is always

manifest, this characterestic is found in mental impressions like

sukha and duhkha because when the feeling of happiness or sorrow

arises it is always manifest. That is, one cannot say "I did not know

that I am happy."

 

It may be argued that the sukha and duhkha do not manifest to

themselves but to the Self only, and hence they are jada, but

Ramanuja asks,' jnAnam vA kim svasmai prakAsathE? Thadhapi

hyanyasaiva ahamarTHasya jnAtyuh avabhAsathE, aham sukhee ithivath,

jAnAmyaham ithi.' Even the knowledge does not manifest to itself but

onlyto the knower and the perception that 'I know' is similar to

that which is of the form 'I am happy.' Therefore ajadathvam does

not imply svasmai prakAsamAnathvam, shining for itself. If ajada

means what shines by itself by its mere existence it refers only to

AthmA which is not mere knowledge as claimed by the advaitin but is

the knower.

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