१३ धर्म-भूत-ज्ञानम्

(Attributive knowledge)¹

(Attributive knowledge)¹

इव्व् आत्माक्कळ् ऎल्लार्क्कुम्
धर्मि-स्वरूपम् पोले
धर्म-भूत-ज्ञानमुम् +++(सङ्कोच-विकास-भाक्तया)+++ द्रव्यम् आय् इरुक्क
इदिऩ् स्वरूपत्तैत् तनित्तु
इङ्गु +++(←“त्रि-विध…अचेतन…”)+++ अरुळिच् चॆय्याद् ऒऴिन्ददु+++(=त्यागः)+++
चेतनर् ऎऩ्ऱ् ऎडुत्त विशिष्टत्तिले +++(धर्म-भूत-ज्ञानम् इति)+++ विशेषणम् आय्च् चॊरुगि+++(=विद्ध्वा)+++ निऱ्‌कैय् अडिय्+++(=बीजम्)+++ आग.

To all these ātmās or souls,
in the same way as their essential nature (svarūpa) is that of a substance,
their attributive knowledge (dharmabhūtājñāna) is also a substance.
Its essential nature has not been separately referred to in the ² passage because of its having been included as an attribute to the soul.

To all these ātmās or souls,
in the same way as their essential nature (svarūpa) is that of a substance,
their attributive knowledge (dharmabhūtājñāna) is also a substance.
Its essential nature has not been separately referred to in the ³ passage because of its having been included as an attribute to the soul.

इव्वात्माक्कळॆल्लार्क्कुम् धर्मिस्वरूपम् पोले धर्मभूतज्ञानमुम् द्रव्यमायिरुक्क इदिऩ् स्वरूपत्तैत् तनित्तु इङ्गु अरुळिच् चॆय्यादॊऴिन्ददु चेतनरॆऩ्ऱॆडुत्त विशिष्टत्तिले विशेषणमाय्च् चॊरुगि निऱ्‌कैयडियाग.

इद् धर्म-भूत-ज्ञानम्
विषय-प्रकाश-दशैयिले
स्वाश्रयत्तुक्कु स्वयं-प्रकाशम् आय् इरुक्कुम्
+++(→विषयम् अन्तरा ऽऽत्मानम् अपि प्रकाशयति)+++.

This attributive knowledge is luminous by itself
to the soul which possesses it,
while revealing objects.

(That is, when the attributive knowledge reveals,
for example, a pot
to the soul which possesses that attributive knowledge,
it reveals its own existence as well).

This attributive knowledge is luminous by itself
to the soul which possesses it,
while revealing objects.

(That is, when the attributive knowledge reveals,
for example, a pot
to the soul which possesses that attributive knowledge,
it reveals its own existence as well).

इद्धर्मभूतज्ञानम् विषयप्रकाशदशैयिले स्वाश्रयत्तुक्कु स्वयंप्रकाशमायिरुक्कुम्.

इदु ईश्वरनुक्कुम् नित्यरुक्कुम् नित्य-विभुव् आय् इरुक्कुम्.

To Iśvara and the nityas (the eternally free),
this attributive knowledge is eternally all-pervasive.

To Iśvara and the nityas (the eternally free),
this attributive knowledge is eternally all-pervasive.

इदु ईश्वरनुक्कुम् नित्यरुक्कुम् नित्यविभुवायिरुक्कुम्.

मऱ्ऱ्-उळ्ळारुक्कु संसारावस्थैयिल्
कर्मानुरूपम् आग +++(निद्रादाव् अपि)+++ बहु-विध-सङ्कोच-विकासवत्त् आय्
मुक्तावस्थैयिले नैज-विकासत्ताले
पिन्बु यावत्-कालम् विभुव् आय् इरुक्कुम्.

For others in the state of saṁsāra or bondage,
it is subject to varying degrees of contraction and expansion owing to karma.
In the state of mukti,
it is all pervasive for all released souls,
owing to perfect expansion and remains so throughout.

For others in the state of saṁsāra or bondage,
it is subject to varying degrees of contraction and expansion owing to karma.
In the state of mukti,
it is all pervasive for all released souls,
owing to perfect expansion and remains so throughout.

मऱ्ऱुळ्ळारुक्कु संसारावस्थैयिल् कर्मानुरूपमाग बहुविधसङ्कोच-विकासवत्ताय् मुक्तावस्थैयिले नैजविकासत्ताले पिन्बु यावत्कालम् विभुवायिरुक्कुम्.

इदऱ्‌कुप् प्रवृत्तिय् आवदु
विषयङ्गळै प्रकाशिप्पिक्कैयुम्,
प्रयत्नावस्थैयिले शरीरादिगळै प्रेरिक्कैयुम्,
बद्ध-दशैयिल् सङ्कोच-विकासङ्गळुम्,
आनुकूल्य-प्रातिकूल्य-प्रकाशन-मुखत्ताले
भोगम् ऎऩ्गिऱव् अवस्थैयैय् अडैगैयुम्+++(=प्राप्ति)+++.

The functions (pravṛtti) of attributive knowledge are as follows :-
It discloses objects (external or internal);
while willing or making an effort,
it directs the body (and the senses etc.);
in the state of bondage,
it undergoes contraction and expansion;
it undergoes experiences (bhoga)
which reveal objects as agreeable or disagreeable.

The functions (pravṛtti) of attributive knowledge are as follows :-
It discloses objects (external or internal);
while willing or making an effort,
it directs the body (and the senses etc.);
in the state of bondage,
it undergoes contraction and expansion;
it undergoes experiences (bhoga)
which reveal objects as agreeable or disagreeable.

इदऱ्‌कुप् प्रवृत्तियावदु विषयङ्गळै प्रकाशिप्पिक्कैयुम्,
प्रयत्नावस्थैयिले शरीरादिगळै प्रेरिक्कैयुम्,
बद्धदशैयिल् सङ्कोचविकासङ्गळुम्,
आनुकूल्यप्रातिकूल्यप्रकाशनमुखत्ताले भोगमॆऩ्गिऱववस्थैयैयडैगैयुम्.

भोगम् आवदु
तनक्क् अनुकूलम् आगव् आदल्
प्रतिकूलम् आगव् आदल्
ऒऩ्ऱैय् अनुभविक्कै.

Experience or Bhoga is the process of feeling a thing
as agreeable or disagreeable.

Experience or Bhoga is the process of feeling a thing
as agreeable or disagreeable.

भोगमावदु तनक्कनुकूलमागवादल् प्रतिकूलमागवादलॊऩ्ऱैयनुभविक्कै.

ईश्वर-विभूतिय् आऩ सर्व-वस्तुवुक्कुम्
आनुकूल्यम् स्व-भावम् आय्+++(5)+++
इप्-पडि ईश्वरऩुम् नित्यरुम् मुक्तरुम् अनुभविया-निऱ्‌क,

All objects, which are among the glories of Iśvara,
are, by their very nature, Agreeable
and are enjoyed as being Agreeable
by Iśvara, the nityas and the souls that have attained mokṣa .

All objects, which are among the glories of Iśvara,
are, by their very nature, Agreeable
and are enjoyed as being Agreeable
by Iśvara, the nityas and the souls that have attained mokṣa .

ईश्वरविभूतियाऩ सर्ववस्तुवुक्कुमानुकूल्यम् स्वभावमायिप्पडि
ईश्वरनुम् नित्यरुम् मुक्तरुम् अनुभविया निऱ्‌क,

संसारिगळुक्कु काल-भेदत्तालुम्, पुरुष-भेदत्तालुम्, देश-भेदत्तालुम्
अल्पानुकूलम् आयुम्, प्रतिकूलम् आयुम्, उदासीनम् आयुम्
इरुक्किऱ विभागङ्गळ् ऎल्लाम्
इव्-वस्तुगळुक्कु स्व-भाव-सिद्धङ्गळ् अऩ्ऱु.

To those in saṁsāra, however,
these objects appear at different times,
and in different places
and in relation to different jīvas
as slightly agreeable, or disagreeable, or indifferent,
but these variations do not belong to them by nature.

To those in saṁsāra, however,
these objects appear at different times,
and in different places
and in relation to different jīvas
as slightly agreeable, or disagreeable, or indifferent,
but these variations do not belong to them by nature.

संसारिगळुक्कु कालभेदत्तालुम् पुरुषभेदत्तालुम् देशभेदत्तालुमल्पानुकूलमायुम् प्रतिकूलमायुमुदासीनमायुमिरुक्किऱ विभागङ्गळॆल्लामिव्वस्तुगळुक्कु स्वभावसिद्धङ्गळऩ्ऱु.

इद् इवर्गळ्-उडैय कर्मङ्गळुक्क् ईड्+++(=समम्)+++ आग
सत्य-संकल्पऩ् आऩ ईश्वरऩ्
इवर्गळुक्कु फल-प्रदानम् पण्णिऩ प्रकारम्.

Their slight agreeableness, disagreeableness, or being neither of the two
is the fruit of the past actions of the jīvas awarded to them by Iśvara,
whose will is irresistible.

Their slight agreeableness, disagreeableness, or being neither of the two
is the fruit of the past actions of the jīvas awarded to them by Iśvara,
whose will is irresistible.

इदिवर्गळुडैय कर्मङ्गळुक्कीडाग सत्यसंकल्पऩाऩ ईश्वरनिवर्गळुक्कु फलप्रदानम् पण्णिऩ प्रकारम्.

इक् कर्म-फलम् अनुभविक्कैक्कु
बद्धरुक्कु स्व-रूप-योग्यतैयुम् सहकारि-योग्यतैयुम् उण्डु.

The jīvas that are in bondage
are subject to the experience of the fruits of their karma,
both by nature and by auxiliary causes.

The jīvas that are in bondage
are subject to the experience of the fruits of their karma,
both by nature and by auxiliary causes.

इक्कर्मफलमनुभविक्कैक्कु बद्धरुक्कु स्वरूपयोग्यतैयुम् सहकारियोग्यतैयुमुण्डु.

+++(कर्मानुभवे)+++ स्व-रूप-योग्यतै पर-तन्त्र-चेतनत्वम्.

By nature they are subject to it,
because they are sentient beings entirely under the control of another (Iśvara).

By nature they are subject to it,
because they are sentient beings entirely under the control of another (Iśvara).

स्वरूपयोग्यतै परतन्त्रचेतनत्वम्.

+++(कर्मानुभवे)+++ सह-कारि-योग्यतै सापराधत्वम्.+++(4)+++

The auxiliary causes are
their having committed offences against the Lord.

The auxiliary causes are
their having committed offences against the Lord.

सहकारियोग्यतै सापराधत्वम्.

नित्यरुक्कुम्, मुक्तरुक्कुम्,
पर-तन्त्र-चेतनतैयाले स्व-रूप-योग्यतैय् उण्डेय् आगिलुम्
ईश्वरानभिमत-विपरीतानुष्ठानम् इल्लामैयाले
सह-कारि-योग्यतैय् इल्लै.

In the case of muktas and nityas,
although, by their nature as being subject to the control of Iśvara,
the experience of the fruit of action might be possible,
yet since they never perform any action displeasing to Him,
there are no auxiliary causes for such experiences.

In the case of muktas and nityas,
although, by their nature as being subject to the control of Iśvara,
the experience of the fruit of action might be possible,
yet since they never perform any action displeasing to Him,
there are no auxiliary causes for such experiences.

नित्यरुक्कुम् मुक्तरुक्कुम् परतन्त्रचेतनतैयाले स्वरूपयोग्यतैयुण्डे यागिलुम् ईश्वरानभिमतविपरीतानुष्ठानमिल्लामैयाले सहकारियोग्यतैयिल्लै.

ईश्वरऩ् सर्व-प्रशासिताव् आय्
ताऩ् ऒरुत्तरुक्कु शासनीयऩ् अऩ्ऱिक्के निऱ्‌कैयाले
पर-तन्त्र-चेतनत्वम् आगिऱ स्व-रूप-योग्यतैयुम् इल्लै.

Iśvara, by His essential nature,
is not subject to such experience or enjoyment of the fruits of action,
since He stands as the Ruler over all
and with no one else to command Him.

Iśvara, by His essential nature,
is not subject to such experience or enjoyment of the fruits of action,
since He stands as the Ruler over all
and with no one else to command Him.

ईश्वरऩ् सर्वप्रशासितावाय् तानॊरुत्तरुक्कु शासनीयनऩ्ऱिक्के निऱ्‌कैयाले परतन्त्रचेतनत्वमागिऱ स्वरूपयोग्यतैयुमिल्लै.

स्व-तन्त्रऩ् आगैयाले स्व-तन्त्राज्ञातिलङ्घनम् आगिऱ सह-कारि-योग्यतैयुम् इल्लै.

Nor are there any auxiliary causes in His case,
as there is no one whose commands
He may be said to have disobeyed.

Nor are there any auxiliary causes in His case,
as there is no one whose commands
He may be said to have disobeyed.

स्वतन्त्रनागैयाले स्वतन्त्राज्ञातिलङ्घनमागिऱ सहकारियोग्यतैयुमिल्लै.