Ramanuja-mata-saara-sangrah part 9

Jeevatma nirupanam

Earlier we discussed that “that which possess Chaitanyam is Chit”. Chaitanyam means Swasmai-Swayam Bhaashamaanatvam.

Now, Chit is again two fold: Jeevatma and Eeshwar. Now, he defines what is Jeevatma.

“Different from Eeshwara, Chit is Jeevatma.” Or

“being Shesha by nature and chetana (gyaana swarupa) is Jeevatma “.

Jeevatma is Anu (extremely minute sized). Though it’s Anu, it is spread throughout the body through its gyaana. Just like a deepam is placed at a location but its light is spreading all through the room.
Yogis can maintain kaaya-vyuha i.e. being present in more than one body. This is again done through the spread of gyaana only. In all these places, gyaana means dharmabhoota gyaana. The aatma is present in any one body only. It has entered and is controlling other bodies through dharmabhoota gyaana and is experiencing Sukham and dukham through those bodies.

If it isn’t accepted like that, the shruti vaakyas which tells jeevatma to be Anu-parimaana will not be upheld.
Jainas accepts Jeevatma of the shape of body. In that case, if a jeevatma enters into another body through yoga, it has to expand or shrink itself. What to say of the shape of aatma when it occupies multiple bodies like Saubhari. This is again illogical.

Tarkika’s matam refuted

Taarikas/Naiyaayikas considers Jeevatma to be Vibhu or all pervading. Since a jeevatma performs a karma at one place and experiences the fruits of that karma at another places, by Karma-samaanaadhikaranyam the jeevatma is present in all the locations and thus vibhu.

In our matam, Punya is Bhagwan’s preeti and paapa is Bhagwan’s apreeti. Thus, Bhagwan provides the fruits of Karma to a jeevatma. Thus, there is no issue of karma being performed at different location and karma-fala being received at different location, since Bhagwan is all-pervading.

Even the other way, take the example of Jaatyesthi. The Sanskaara is done by parents when the jeevatma isn’t even present. But the fruit is experience by jeevatma.

Thus, Taarkikas philosophy of Jeevatma being Vibhu is faulty.

Gyaan-swarupa: and Gyaana gunaka:

Jeevatma is gyaana-swarupa and gyaana-gunaka. It means that jeevatma-swarupa itself is gyaana or jeevatma itself is gyaana-ghana. It is also having gyaana as it’s gunam or attribute.

Gyaana-swarupa : Jeevatma is called gyaana since it is swayam-prakasha dravyam. The aatma tattva is self-revealing, without needing help of any external source of gyaana to reveal it.

Gyaana-gunaka : Jeevatma is also aashraya of gyaana, which is it’s attribute or guna. This gyaana is known as “Dharma-Bhoota-gyaana”. Bhoota here means aatma and dharma means attribute. Thus, the gyaana which is attribute or dharma of aatma or bhoota.

Swarupa gyaana reveals only itself to the aatma. It is responsible for the feeling of ‘I’ness in all the Chetanas. To know ourselves as ‘I’; no any external source of gyaana is needed. Thus, it is swayam prakaasha.
Swayam prakasha to whom? Only to itself. Thu drs, it’s called “Swasmai Swayam Prakasha” dravyam.

It is also called Dharmi gyaana. Dharmi is that which possess Dharma. Since aatma possess dharma gyaana, it is called Dharmi gyaana.

Dharmabhoota gyaana : DB gyaana is also self-revealing. Thus it is also gyaana swarupa or swayam-prakasha.

Swayam prakaasha to whom?

Not to itself since it is achetana. It is self-revealing to jeevatma. Thus, it is “Parasmai-swayam-prakaasha” dravya.

DB gyaana flows out from jeevatma to manas and then to Indriyas and thus goes out, have Sanyoga with objects outside and collects information. It comes back to Indriyas, Manas and then to jeevatma. Thus, DB gyaana is the means for jeevatma to gain knowledge and being aware of surroundings.

NOTE:
The concept of Swasmai-swayam-prakaasha and Parasmai-swayam-prakaasha needs careful study.

Also to be noted, gyaana is a dravya in Vedanta. If translated as ‘knowledge’; it will be improper and may lead to incorrect understanding.