JĪVA-TATTVA:
Of the nature of the individual particle Soul
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| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Jīva is a Separated Infinitesimal Particle (Vibhināṁśa) of the Absolute
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Jīva is a Separated Infinitesimal Particle (Vibhināṁśa) of the Absolute
১০.১
স্ৱাংশ-ৱিভিনাংশ-রূপে হঞা ৱিস্তার অনন্ত
ৱৈকুণ্ঠ-ব্রহ্মাণ্ডে করেন ৱিহার স্ৱাংশ-ৱিস্তার চতুর্-ৱ্যুহ,
অৱতার-গণ ৱিভিন্নাংশ জীৱ তাঞ্র শক্তিতে গণন
10.1
svāṁśa-vibhināṁśa-rūpe hañā vistāra ananta
vaikuṇṭha-brahmāṇḍe karena vihāra svāṁśa-vistāra catur-vyuha,
avatāra-gaṇa vibhinnāṁśa jīva tāñra śaktite gaṇana
Kṛṣṇa expands into many forms. Some are personal expansions, and some are
separate expansions. Thus He performs pastimes in both the spiritual and material worlds. The spiritual worlds are the Vaikuṇṭha planets, and the material universes are brahmāṇḍas, gigantic globes governed by Brahmā's. Expansions of His personal self like the quadruple manifestations of Saṅkarṣaṇa, Pradyumna, Aniruddha, and Vāsudeva descend as incarnations from Vaikuṇṭha to this world. The separated expansions (vibhinnāṁś) are living
entities. Although they are expansions of Kṛṣṇa they are counted among His
different potencies.
(Cc. Madhya 22.8-9)
१०.२
ममैवांशो जीव-लोके जीव-भूतः सनातनः
मनः-षष्ठानीन्द्रियाणि प्रकृति-स्थानि कर्षति
10.2
mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati
The living entities in this world are My eternal atomic parts. Because of conditioned life, they are struggling hard with the six senses, including the
mind.
(Bhagavad-gītā 15.7)
The Nature of the Jīva is Transcendental Substance
१०.३
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः
अजो नित्यः शाश्वतो ऽयं पुराणो
न हन्यते हन्यमाने शरीरे
10.3
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre
For the soul there is never birth or death. Having once been, he never ceases to
be. He is unborn, eternal, ever-existing, undying, primeval. He is not slain when
the body is slain.
(Bhagavad-gītā 2.20)
१०.४
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः
न चैनं क्लेदयन्त्य् आपो न शोषयति मारुतः
10.4
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo na śoṣayati mārutaḥ
The soul can never be cut into pieces, nor can he be burned by fire, nor
moistened by water, nor withered by the wind.
(Bhagavad-gītā 2.23)
१०.५
अच्छेद्यो ऽयम् अदाह्यो ऽयम् अक्लेद्यो ऽशोष्य एव च
नित्यः सर्व-गतः स्थाणुर् अचलो ऽयं सनातनः
10.5
acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur acalo 'yaṁ sanātanaḥ
This individual soul is unbreakable and insoluble, and can be never be burned
nor dried. He is everlasting, all-pervading, unchangeable, immovable, and
eternally the same. (Bhagavad-gītā 2.24)
The Jīva is a Particle of a ray of Paramātmā
१०.६
यथाग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवम् एवास्मादात्मनः
सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति
10.6
yathāgneḥ kṣudrā visphuliṅgā vyuccarantyevam evāsmādātmanaḥ
sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti
As innumerable sparks emanate from a fire, so all the jīvas with their particular
characteristics emanate from the Paramātma, along with the gods, planets,
animate and inanimate beings.
(Bṛhad-āraṇyaka Upaniṣad 2.1.20)
১০.৭
ঈশ্ৱরের তত্ত্ৱ যেন জ্ৱলিত জ্ৱলন জিৱের স্ৱরূপ যৈছে স্ফুলিঙ্গের কণ
10.7
īśvarera tattva yena jvalita jvalana jivera svarūpa yaiche sphuliṅgera kaṇa
The Lord is like a great blazing fire, and the living entities are like small sparks
of that fire.
(Cc. Ādi 7.116)
The Jīva is Conscious Atomic Spiritual Energy
১০.৮
বালাগ্র-শত ভাগস্য শতধা কল্পিতস্য চ
ভাগো জিৱঃ স ৱিজ্ঞেযঃ স চানন্ত্যায কাপ্তে
10.8
bālāgra-śata bhāgasya śatadhā kalpitasya ca
bhāgo jivaḥ sa vijñeyaḥ sa cānantyāya kāpte
If we divide the tip of a hair into one hundred parts and then take one part and
divide this into another one hundred parts, that ten-thousandth part is the
dimension of the living entity. And this living entity is capable to attain the
unlimited Lord.
(Śvetāśvatara Upaniṣad 5.9)
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| Between two worlds |
The Infinitesimal Soul is Pure,
but Sometimes is Involved in Piety and Impiety
১০.৯
অণুর্হ্যের আত্মাযং ৱা এতে সিনীতঃ পুণ্যং চাপুণ্যঞ্ চ
10.9
aṇurhyera ātmāyaṁ vā ete sinītaḥ puṇyaṁ cāpuṇyañ ca
The atmik soul is atomic, and sometimes inclines to piety and sometimes impiety.
(Madhvabhāṣyoddhṛta Gautama-śruti-vākaya 2.3.18)
১০.১০
এষোঽ ণুরাত্মা চেতসা ৱেদিতৱ্যো যস্মিন্ প্রাণঃ পঞ্চধা সংৱিএশ প্রাণৈশ্চিত্তং সর্ৱমোতং প্রজানাং যস্মিন্ ৱিশুদ্ধে ৱিভৱত্যেষ আত্মা
10.10
eṣo' ṇurātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṁvieśa prāṇaiścittaṁ sarvamotaṁ prajānāṁ yasmin viśuddhe vibhavatyeṣa ātmā
The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna, and udāna).
It sits within the heart and spreads its influence throughout the body. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited.
(Muṇḍaka Upaniṣad 3.1.9)
The Soul Pervades the Body With Consciousness
১০.১১
যথা সর্ৱ-গতং সৌক্ষ্ম্যাদ্ আকাশং নোপলিপ্যতে
সর্ৱত্রাৱস্থিতো দেহে তথাত্মা নোপলিপ্যতে
10.11
yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate
sarvatrāvasthito dehe tathātmā nopalipyate
The sky, due to its subtle nature, does not mix with anything, although it is allpervading. Similarly, the soul, being spiritual, although it is in the body, does
not mix with the body.
(Bhagavad-gītā 13.33.)
The Evidence of Vedānta on the Nature of the Soul
১০.১২
গুণাদ্ৱালোকৱত্
10.12
guṇādvālokavat
Just as fire pervades a room by its light the soul pervades the body by its quality
of intelligence.
(Brahma-sūtra 2.3.24)
Two Kinds of Souls Bound and Liberated
১০.১৩
সেই ৱিভিন্নাংশ জীৱ দুই তঽ প্রকার
এক ঽনিত্য-মুক্তঽ, এক ঽনিত্য-সংসারঽ
ঽনিত্য-মুক্তঽ নিত্য কৃষ্ণ-চরণে উন্মুখ
ঽকৃষ্ণ-পারিষদঽ নাম, ভুঞ্জে সেৱা-সুখ
ঽনিত্য-বন্ধঽ কৃষ্ণ হৈতে নিত্য-বহির্মুখ
ঽনিত্য-সংসারঽ, ভুঞ্জে নরকাদি দুঃখ
সেই দোষে মাযা-পিষচী দণ্ড করে তারে
আধ্যাত্মিকাদি তাপ-ত্রয তারে জারিঽ মারে
10.13
sei vibhinnāṁśa jīva dui ta' prakāra
eka 'nitya-mukta', eka 'nitya-saṁsāra'
'nitya-mukta' nitya kṛṣṇa-caraṇe unmukha
'kṛṣṇa-pāriṣada' nāma, bhuñje sevā-sukha
'nitya-bandha' kṛṣṇa haite nitya-bahirmukha
'nitya-saṁsāra', bhuñje narakādi duḥkha
sei doṣe māyā-piṣacī daṇḍa kare tāre
ādhyātmikādi tāpa-traya tāre jāri' māre
The jīvas are divided in two categories. Some are eternally liberated, and others
are eternally conditioned. Those who are eternally liberated are always awake to
Kṛṣṇa consciousness, and they render transcendental loving service at the feet
of Kṛṣṇa. They are eternal associates of Kṛṣṇa, and eternally enjoy the
transcendental bliss of serving Kṛṣṇa.
Apart from these ever-liberated devotees, there are the conditioned souls (jivas) who always turn away from the service of the Lord. They are perpetually conditioned in this material world and are subjected to the material tribulations brought about by different bodily forms in hellish conditions.
Because of being opposed to Kṛṣṇa consciousness the conditioned
soul is punished by the witch of the external energy, māyā. He suffers the
threefold miseries caused by the body and mind, the inimical behavior of other
living entities, and natural disturbances caused by the demigods.
(Cc. Madhya 22.10-13)
The Soul's Constitutional Position
১০.১৪
জিৱের ঽস্ৱরূপঽ হয কৃষ্ণের নিত্য-দাস
কৃষ্ণের ঽতটস্থা-শক্তি, ঽভেদাভেদ-প্রকাশ
সূর্যাংশ-কিরণ, যৈছে অগ্নি-জ্ৱালা-চয
স্ৱাভাৱিক কৃষ্ণের তিন-প্রকার ঽশক্তিঽ হয
10.14
jivera 'svarūpa' haya kṛṣṇera 'nitya-dāsa'
kṛṣṇera 'taṭasthā-śakti', 'bhedābheda-prakāśa
sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya
svābhāvika kṛṣṇera tina-prakāra 'śakti' haya
The living entity's constitutional position is to be an eternal servant of Kṛṣṇa.
As a manifestation of Kṛṣṇa's marginal energy taṭasthā-śakti' he is simultaneously one and
different from the Lord, 'bhedābheda-prakāśa like a particle of sunshine or fire. Kṛṣṇa has three varieties of energy: cit-śakti, taṭastha-śakti, and māyā-śakti.
(Cc. Madhya 20.108-109)
The Jīva is an Eternal Servant of Kṛṣṇa
10.15
sabrahmakāḥ sa-rudrāś ca sendrā devam maharṣibhiḥ
arcayanti suraśeṣṭhaṁ devaṁ nārāyaṇaṁ hariḥ
The Brahmās, Rudras, Indras, and Mahaṛṣīs, as well as the demigods all
worship the Supreme God, Śrī Nārāyaṇa, Hari.
(Prameya-ratnāvalī 5.2 as quoted from the Māhābhārata)
The Jīva is Kṛṣṇa's Taṭastha śakti, marginal potency
१०.१६
तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदंस्च परलोक
स्थानञ्च सन्ध्यं तृतीयं स्वप्न-स्थानं तस्मिन् सन्ध्ये स्थाने तिष्ठन्नेते
उभे स्थाने पश्यतीदञ्च परलोक-स्थानञ्च
10.16
tasya vā etasya puruṣasya dve eva sthāne bhavata idaṁsca paraloka
sthānañca sandhyaṁ tṛtīyaṁ svapna-sthānaṁ tasmin sandhye sthāne tiṣṭhannete
ubhe sthāne paśyatīdañca paraloka-sthānañca
There are two states of the jīva in bondage: the state with a corporeal body in
the world and the state without a corporeal body in the world gained after death.
There is an intermediate state that of sleep (dream). In this intermediate state
one may at times have a dream of both worlds.
Whatever is the way to the conditioned state of being in the other world, having obtained that way, one sees the evils of both this world and the joys of the other world.
When he goes to sleep, he takes a little of the impressions of this variegated world, puts the body aside, and creates a dream body in its place, revealing his own brightness by his
own light and dreams. Then he becomes illuminated.
(Bṛhad-āraṇyaka Upaniṣad 4.3.9)
The Jīva, is a Manifestation one With and Different From the Lord
১০.১৭
ঽমাযাধীশঽ ঽমাযা-ৱশঽ ঈশ্ৱরে-জীৱে ভেদ হেন-জীৱে ঈশ্ৱর-সহ কহ তঽ অভেদ
গীতা-শাস্ত্রে জীৱ-রূপ ঽশক্তিঽ করিঽ মানে হেন জিৱে ঽভেদঽ কর ঈশ্ৱরের সনে
10.17
'māyādhīśa' 'māyā-vaśa' īśvare-jīve bheda hena-jīve īśvara-saha kaha ta' abheda
gītā-śāstre jīva-rūpa 'śakti' kari' māne hena jive 'bheda' kara īśvarera sane
The Lord is the master of His potency, and the jīvas are the servants of His
potency. That is the difference between the Lord and the living beings. You may
say that they are the same, but in Bhagavad-gītā the living being is established
as the marginal potency of the Supreme Lord.
(Cc. Madhya 6.162-163)
১০.১৮
ভক্তি-যোগেন মনসি সম্যক্ প্রণিহিতে ঽমলে অপশ্যৎ
পুরুষং পূর্ণং মাযাং চ তদ্- অপাশ্রযম্
10.18
bhakti-yogena manasi samyak praṇihite 'male apaśyat
puruṣaṁ pūrṇaṁ māyāṁ ca tad- apāśrayam
Fixing his mind by perfectly engaging it in bhakti- yoga, without any tinge of
materialism, he saw the Supreme Person along with His external energy, māyā,
which was under full control.
(Bhāg. 1.7.4)
१०.१९
यया सम्मोहितो जीव आत्मानं त्रि-गुणात्मकम्
परो ऽपि मनुते ऽनर्थं तत्-कृतं चाभिपद्यते
10.19
yayā sammohito jīva ātmānaṁ tri-guṇātmakam
paro 'pi manute 'narthaṁ tat-kṛtaṁ cābhipadyate
Due to this external energy, the living entity, although transcendental to the
three modes of nature, thinks himself a material product; thus he suffers the
reactions of material miseries.
(Bhāg. 1.7.5)
The Jīvas are Dependent on God
१०.२०
नित्यो ऽनित्यानां चेतनश् चेतनानाम् एको बहूनां यो विदधाति कामान्
तम् आत्मस्थं येऽ नुपश्यन्ति धीरास्-तेषं शान्तिः शाश्वती नेतरेषाम्
10.20
nityo 'nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān
tam ātmasthaṁ ye' nupaśyanti dhīrās-teṣaṁ śāntiḥ śāśvatī netareṣām
Of the innumerable, eternal, conscious beings, there is one eternal Supreme
Being. He maintains the innumerable living beings according to individual work
and reaction of work. By His expansion as Paramātma that Supreme Lord is also present within the heart of every living being. Only through saintly persons, who can see that Supreme Lord within and without, can one attain perfect and eternal peace
(Kaṭha Upaniṣad 2.2.13)
१०.२१
एकस्माद्-ईश्वरान्-नित्याच्-चेतनात्-तादृशा-मिथः
भिद्यन्ते न बहवो जीवास्- तेन भेदः सनातनः
10.21
ekasmād-īśvarān-nityāc-cetanāt-tādṛśā-mithaḥ
bhidyante na bahavo jīvās- tena bhedaḥ sanātanaḥ
The above verse explains that both God Himself and the individual souls are eternal and conscious. By affirming their eternal condition, their eternal distinction is also affirmed.
(Prameya-ratnāvalī 4.5)
Śuddhādvaita on the Difference Between Jīva and Iśvara
१०.२२
यथा समुद्रे बहबस्-तरङ्गास् तथा बयं ब्रह्मणि भुरि जीबाः
भबेत् तरङ्गो न कदाचिदब्धिस् त्बं ब्रह्म कस्माद्-भबितासि जीब
10.22
yathā samudre bahavas-taraṅgās tathā vayaṁ brahmaṇi bhuri jīvāḥ
bhavet taraṅgo na kadācidabdhis tvaṁ brahma kasmād-bhavitāsi jīva
O soul, in the same way that there are unlimited waves in the ocean so within the ocean of consciousness there are innumerable jīvas. If a wave cannot become the ocean, how can a jīva soul become the Supreme Lord?
(Tattvamuktāvalī 10)
The Difference Between Jīva and Iśvara is Eternal
१०.२३
इदं ज्ञानम् उपाश्रित्य मम साधर्म्यम् आगताः
सर्गे ऽपि नोपजायन्ते प्रलये न ब्यथन्ति च
10.23
idaṁ jñānam upāśritya mama sādharmyam āgatāḥ
sarge 'pi nopajāyante pralaye na vyathanti ca
By being fixed in this knowledge, one can attain to the transcendental nature,
which is like My own nature. Thus established, one is not born at the time of
creation nor disturbed at the time of dissolution.
(Bhagavad-gītā 14.2)
Śruti on the Eternal Difference Between Jīva and Iśvara
१०.२४
प्राणैकाधीन-बृत्तित्बाद् बागादेः प्रणता यथा
तथा ब्रह्माधीनबृत्तेर्-जगतो ब्रह्मतोच्यते
10.24
prāṇaikādhīna-vṛttitvād vāgādeḥ praṇatā yathā
tathā brahmādhīnavṛtter-jagato brahmatocyate
As speech and other organs are also called prāṇa or life air because their
functions are dependent upon the functioning of the life air. So somethimes the
material world is called Brahman because it functions by Brahman's support.
(Prameya-ratnāvalī 4.6)
१०. २५
न बै बाचो न चक्षूंषि न श्रोत्राणि न मनाम्सीत्याचक्षते
प्राणा इत्येबाचक्षते, प्राणा ह्येबैतानि सर्बाणि भबन्ति
10. 25
na vai vāco na cakṣūṁṣi na śrotrāṇi na manāmsītyācakṣate
prāṇā ityevācakṣate, prāṇā hyevaitāni sarvāṇi bhavanti
[This is taken from the commentary of Baladeva Vidyābhuṣaṇa, who develops his point on the difference between the soul and God or the jiva and Brahman by quoting from the Upaniṣads]
The different senses, such as the voice, sense of sight, sense of hearing, and the
mind, all are known as the life force, but the actual life force is different from
all these senses, which depend on it. They are named after the life-force,
although it is actually different from them. The idea is that although the senses
are dependent on the life force, and may be collectively known as the life force,
they are all distinct. In the same way, the souls, which are dependent on
Brahman, are sometimes known as Brahman, in order to show their origin, but
they are always distinct from Brahman.
(Chandogya Upaniṣad 5.1.15)
The original commentator on Vedanta, Śaṅkarācarya, was Really a Proponent of the Difference Between Jīva and Iśvara
१०.२६
श्री सूत्र-कारेण कृतो बिभेदो
यत्-कर्म- कर्तुर्ब्यूपदेश उक्तः
ब्याख्या कृत भाष्यकृता तथैब
गुहां प्रबिष्ठाबिति भेदबाक्यैः
कर्म-कर्तुर्ब्य्हः पदेशाच्च
10.26
śrī sūtra-kāreṇa kṛto vibhedo
yat-karma- karturvyūpadeśa uktaḥ
vyākhyā kṛta bhāṣyakṛtā tathaiva
guhāṁ praviṣṭhāviti bhedavākyaiḥ
karma-karturvyhaḥ padeśācca
In this sūtra the author, Vedavyāsa, recognises the eternal distinction between Brahman and the jīva. Thus the eternal distinction between the soul and God is established by Vedānta.
In Śaṅkarācārya's commentary on the Brahma- Sūtra, guhāṁ praviṣṭhavātāmānau
hi tad-darśanāt, "It is therefore seen that both the jīva and Paramātma occupy
the heart." (Brahma-Sūtra 1.2.11), Śaṅkarācārya quotes the "ṛtam pibantau"
Upaniṣad verse, Kaṭha Upaniṣad 1.3.1.
This verse asserts, "There are two selves residing in the core of the heart the jīva and Paramātma. The jīva enjoys the fruits of karma whereas Paramātma directs the soul to do good. Those who know Brahman speak of these two as being as distinct as shadow and light".
The sūtra upon which this comment is made comes in reply to a question as to
the difference between "intelligence" (buddhi) and the jīva. The sūtra explains
that Paramātma is the source of intelligence and accepts the distinction between
Paramātma and the jīva. By quoting this erse in his commentary, Śaṅkarācārya
substantively agrees with the intent of the author of the Brahma-sūtra, and
recognizes the difference between the soul and
God.
(Tattva-muktāvalī 5.83)
[Note: The word karma here means object or Brahman. The word kartur (agent)
here means jīva according to Baladeva Vidyābhuṣaṇa. Therefore, the line
quoted means, "There is a difference between the object and the agent or
between the soul and God. BST]
১০.২৭
য়দ্য়পি হ জগতে ঈশ্বরে ভেদ নাই সর্বময় পরিপূর্ণ আছে সর্বঠাঞি তভো তোমাহৈতে সে হৈয়াছি "আমি" আমা হৈতে নাহি কভু হৈয়াছ তুমি য়েন সমুদ্রের সে "তরঙ্গ" লোকে বোলে তরঙ্গের সমুদ্র না হয় কোন কালে অত এব জগৎ তোমার, তুমি পিতা
ইহলোকে পরলোকে তুমি সে রক্ষিতা
য়াহা হৈতে হয় জন্ম, য়ে করে পালন তারে য়ে না ভজে, বর্জ্য় হয় সেই জন
এই শঙ্করের শ্লোক এই অভিপ্রায়
ইহা না জানিয়া মাথা কি কার্য়ে মুঢায়
10.27
yadyapi ha jagate īśvare bheda nāi sarvamaya paripūrṇa āche sarvaṭhāñi tabho tomāhaite se haiyāchi "āmi" āmā haite nāhi kabhu haiyācha tumi yena samudrera se "taraṅga" loke bole taraṅgera samudra nā haya kona kāle ata eva jagat tomāra, tumi pitā
ihaloke paraloke tumi se rakṣitā
yāhā haite haya janma, ye kare pālana tāre ye nā bhaje, varjya haya sei jana
ei śaṅkarera śloka ei abhiprāya
ihā nā jāniyā māthā ki kārye muḍhāya
[In his heart, Śaṅkarā is a servant of Kṛṣṇa, although he has given many
arguments promoting oneness just to confuse the
atheists and bewilder the demons. In admitting this to Lord Caitanya, Sarvabhauma Bhaṭṭācārya said:]
Whatever Śaṅkarācārya says, his ultimate intent is to promote the service of
Kṛṣṇa. A verse from Śaṅkarācārya's own mouth confirms this, satyāpi
bhadāpagame, nātha! tavāhaṁ na māmakīyastvam, sāmudro hi taraṅgaḥ, kvacan samudro na tāraṅgaḥ. Śaṅkarācārya himself says that whenever he remarks that there is no difference between God and the world, he is simply promoting the all-encompassing nature of the Lord. [In other words, when Śaṅkarācārya says that the world and God are one, He means that everything flows from the Lord and exists in Him, and is therefore nondifferent from Him.]
Śaṅkarācārya says to Lord Viṣṇu: "You are the Supreme Lord. Everything emanates from You. I have also emanated from You. You certainly did not emanate from me. The waves flow forth from the ocean; the ocean does not flow forth from the waves. This whole world flows forth from You, O Lord; You are the Lord and master of the universe.
You protect and maintain both material and spiritual worlds. From You they have taken birth, and by You they are maintained. One who doesn't worship You is fit to be abandoned."
[Sarvabhauma continued] These are the words of Śaṅkarācārya, and this is his
intent. What will it benefit a fool who can't get this understanding into his head?
(C.Bhāg. Antya 3.48-53)
The Cause of the Jīva's Ignorance
१०.२८
द्बा सुपर्णा सय़ुजा सखाय़ा समानं
बृक्सं परिषस्बजाते तय़ोरन्य़ः पिप्पलं
स्बाद्बत्त्य़नश्नन्- नन्य़ो अऽभिचाकशीति
10.28
dvā suparṇā sayujā sakhāyā samānaṁ
vṛksaṁ pariṣasvajāte tayoranyaḥ pippalaṁ
svādvattyanaśnan- nanyo a'bhicākaśīti
The Supreme Lord is the friend of the living being, and is so kind upon him that He always accompanies the soul. In the same way that two birds occupy the same branch of a tree, the Lord sits in the heart of every living being ready to bestow auspiciousness upon the soul.
In this way the Lord acts as the indwelling witness, even while the soul pursues the fruits of karma and experiences happiness and distress
(Śvetāśvatara Upaniṣad 4.6,7)
१०.२९
समाने बृक्षे पुरुषो निमग्नो ऽनीशय़ा शोचति मुह्य़मानः
जुष्ठम् य़दा पश्य़त्य़् अन्य़म् इशम् अस्य़ महिमानम् एति बीत-शोकः
10.29
samāne vṛkṣe puruṣo nimagno 'nīśayā śocati muhyamānaḥ
juṣṭham yadā paśyaty anyam iśam asya mahimānam eti vīta-śokaḥ
Although the two birds are in the same tree, the enjoying bird is full of anxiety
and morose; but if somehow he turns to his friend, the Lord, and knows His
glories, at once he is freed from all anxiety.
(Śvetāśvatara Upaniṣad 4.7)
In Ignorance, the Soul Identifies With the Gross and Subtle Body and Suffers Repeated Birth and Death
१०.३०
अबिद्य़ाय़ाम् अन्तर् बर्तमानाः स्बय़ं धीराः पण्डितम्-मन्य़मानाः
जङ्घन्य़मानाः परिय़न्ति मूढा अन्धेनैब नीय़माना य़थान्धाः
10.30
avidyāyām antar vartamānāḥ svayaṁ dhīrāḥ paṇḍitam-manyamānāḥ
jaṅghanyamānāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ
Illusioned by ignorance (and thus identifying the gross and subtle bodies as the
self), bewildered souls think themselves steady and wise. Baffled by their own
conceit they set themselves up as scholars and thus lead other ignorant souls
further into darkness. In this way, those blinded by ignorance lead similarly
blind men into the darkness of oblivion.
(Kaṭha Upaniṣad 1.2.5)
১০.৩১
কৃষ্ণ ভুলিঽ সেই জীব অনাদি-বহির্মুখ
অতএব মায়া তারে দেয় সংসার-দুঃখ
কভু স্বর্গে উঠায়, কভু নরকে ডুবায়
দণ্ড্য়-জনে রাজা য়েন নদীতে চুবায়
10.31
kṛṣṇa bhuli\ sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha
kabhu svarge uṭhāya, kabhu narake ḍubāya
daṇḍya-jane rājā yena nadīte cubāya
Forgetting Kṛṣṇa, the living entity has been attracted by the external energy
from time immemorial. Therefore the illusory energy gives him all kinds of
misery. As a result, sometimes he is raised to heaven, and sometimes he is
drowned in hell, just as a criminal is raised and again lowered into a pond on a
dunking stool as punishment.
(Cc. Madhya 20.117-118)
Attaining Kṛṣṇa's Lotus Feet is Liberation From all Material Suffering
१०.३२
ज्ञात्बा देबं सर्ब-पाशापहानिः क्शीणैः क्लेशैर्-जन्म-मृत्य़ु-प्रहाणिः तस्य़ाभिध्य़ानात् तृतीय़ं देहभेदे बिश्बेश्बर्य़ं केबल आप्तकामः
10.32
jñātvā devaṁ sarva-pāśāpahāniḥ kśīṇaiḥ kleśair-janma-mṛtyu-prahāṇiḥ tasyābhidhyānāt tṛtīyaṁ dehabhede viśveśvaryaṁ kevala āptakāmaḥ
By understanding the truth of the Supreme Lord, one can slip the bonds of
material life and get free from the miseries of repeated birth and death. Liberated from the gross and subtle material bodies, as an associate of the Supreme Lord in His transcendental abode, he attains an eternal divine form
and realizes his heart's desires.
(Śvetāśvatara Upaniṣad 1.11)
১০.৩৩
সাধু-শাস্ত্র-কৃপায় য়দি কৃষ্ণোন্মুখ
হয় সেই জীব নিস্তরে, মায়া তাহারে ছাডয়
10.33
sādhu-śāstra-kṛpāya yadi kṛṣṇonmukha
haya sei jīva nistare, māyā tāhāre chāḍaya
If the conditioned soul becomes Kṛṣṇa conscious by the mercy of saintly
persons, who voluntarily preach scriptural injunctions and help him to become
Kṛṣṇa conscious, the conditioned soul is freed from the clutches of māyā.
(Cc. Madhya 20.120)
The Siddhānta of Viṣiṣṭhādvaitā-vāda: According to Śrī Ramanūjā, Consciousness and Matter are Like the Gross and Subtle Body of the Lord
१०.३४
य़ः सर्बेषु भूतेषु तिष्ठन् सर्बेभ्य़ो भूतेभ्य़ोऽ न्तरो य़ं
सर्बाणि भूतानि न बिदुर्य़स्य़ सर्बाणि भूतानि शरीरं
य़ः सर्बाणि भूतान्य़न्तरो य़मय़त्य़ेष त आत्मान्तर्य़ाम्बमृत
10.34
yaḥ sarveṣu bhūteṣu tiṣṭhan sarvebhyo bhūtebhyo' ntaro yaṁ
sarvāṇi bhūtāni na viduryasya sarvāṇi bhūtāni śarīraṁ
yaḥ sarvāṇi bhūtānyantaro yamayatyeṣa ta ātmāntaryāmvamṛta
He dwells in all beings, and yet is different from them and unknown to them. All
beings are His creation. He rules over them as the inner self. He is the soul of
all souls. Just as the body is ruled by the soul, so all souls and all bodies are
ruled by Him, the Soul of all souls.
(Bṛhad- āraṇyaka Upaniṣad 3.7.15)
Nimbarka and The Siddhānta of Dvaitādvaitā-vāda on the Subject of the Jīva
१०.३५
ज्ञान-स्बरूपश् च हरेरधीनं शरीर-य़ोग- बिय़ोग-य़ोग्य़म्
अणूम् हि जीबं प्रतिदेह-भिन्नं ज्ञातृत्बबन्तं य़दनन्तम् आहुः
10.35
jñāna-svarūpaś ca hareradhīnaṁ śarīra-yoga- viyoga-yogyam
aṇūm hi jīvaṁ pratideha-bhinnaṁ jñātṛtvavantaṁ yadanantam āhuḥ
The soul is both knower and known, unlimited in number, atomic, and an
eternal servant of Kṛṣṇa. Because of his atomic size he is sometimes enveloped
by māyā in the form of a material body. Sometimes he is disembodied. In any
case, there are innumerable jīvas appearing in countless material bodies.
(Nimbārkācārya, Daśa-śloka)
The Siddhānta of Śuddhādvaitā-vāda
(Viṣṇusvāmī as represented by Śrīdhāra Svāmī)
१०.३६
ह्लादिन्य़ा संबिदाश्लिष्टः सच्-चिद्-आनन्द
ईश्बरः स्बाबिद्य़ा-संबृतो जीबः संक्लेश-निकराकरः
10.36
hlādinyā saṁvidāśliṣṭaḥ sac-cid-ānanda
īśvaraḥ svāvidyā-saṁvṛto jīvaḥ saṁkleśa-nikarākaraḥ
The nature of the Supreme Lord is sat-cit-ānanda: He is the ultimate
embodiment of eternity, knowledge, and bliss, and is richly endowed with the
hlādinī and samvit śaktis. The jīvas of this world, however, are covered by
ignorance, which is the cause of their suffering the threefold miseries.
(Śrīdhāra Svāmī on Śrīmad Bhāgavatam 1.7.5-6)
१०.३७
बस्तुनोंशो जीबो बस्तुनः शक्तिर्माय़ा बस्तुनः कार्य़ं जगच्-च तत् सर्बं बस्त्बेब
10.37
vastuno'ṁśo jīvo vastunaḥ śaktirmāyā vastunaḥ kāryaṁ jagac-ca tat sarvaṁ vastveva
The Supreme Lord alone is the substance of all reality; a particle of His
substance is the jīva; the energy of that substance is māyā and the effect of that
substance is this material world. Therefore, everything having emanated from
that supreme substance, all things may be said to be "nondifferent" from it.
(Bhāvārtha-dīpikā 1.1.2)
A Liberated Soul Attains a Perfect Spiritual Body in the Service of Kṛṣṇa
१०.३८
मुक्ता अपि लीलय़ा बिग्रहं कृत्बा भगबन्तं भजन्ते
10.38
muktā api līlayā vigrahaṁ kṛtvā bhagavantaṁ bhajante
Liberated souls have divine forms with which they worship the Supreme Lord by
taking part in His transcendental pastimes.
(Cited by Śrīdhāra Svāmī while commenting on Śrīmad-Bhāgavatam 10.87.21)
Śuddhādvaitā-vāda on the Distinct Position of the Eternally Liberated Souls
१०.३९
पार्षद-तनू-नामा-कर्मारब्धं नित्य़त्बं शुद्धत्बं च
10.39
pārṣada-tanū-nāmā-karmārabdhaṁ nityatvaṁ śuddhatvaṁ ca
The eternal associates of the Lord are free from karma. They are eternally pure,
transcendental, and free from all material qualities.
(Bhāvārtha-dīpikā 1.6.21)
One who Equates the Jīva with the Supreme Lord is an Atheist
१०.४०
अपरिमिता ध्रुबास् तनु-भृतो य़दि सर्ब-गतास् तर्हि न शस्य़तेति निय़मो ध्रुब नेतरथा
अजनि च य़न्-मय़ं तद् अबिमुच्य़ निय़न्तृ भबेत् समम् अनुजानतां य़द् अमतं मत-दुष्टतय़ा
10.40
aparimitā dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śasyateti niyamo dhruva netarathā
ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet samam anujānatāṁ yad amataṁ mata-duṣṭatayā
If the countless living entities were all-prevading and possessed forms that never
changed, You could not possible be their absolute ruler, O immutable One. But
since they are Your localized expansions and their forms are subject to change,
You do control them. Indeed, that which supplies the ingredients for the
generation of something is necessarily its controller because a product never
exists apart from its ingredient cause. It is simply illusion for someone to think
that he knows the Supreme Lord, who is equally present in each of His
expansions, since whatever knowledge one gains by material means must be
imperfect.
(Bhāg. 10.87.30)
১০.৪১
য়েই মূঢ কহে, জীব ঈশ্বর হয় ঽসমঽ সেইত ঽপাষাণ্ডিঽ হয়, দণ্ডে তারে য়ম
10.41
yei mūḍha kahe, jīva īśvara haya 'sama' seita 'pāṣāṇḍi' haya, daṇḍe tāre yama
Any fool or rascal (muḍha) who says that God and the jīva are the same is an infidel,
an offender, and an atheist. He is punished after death by Lord Yamarāja.
(Cc. Madhya 18.115)
