Jaiva Dharma Chapter 15

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Jaiva Dharma Chapter 15

[ Deliberations on the origin of the soul ]

 

by

 

Srila Bhaktivinode Thakura

 

 

--

 

Translated from the original Bengali

by leading Bengali devotee scholars;

disciples of and under the drection of

Srila Bhaktisiddhanta Sarasvati Thakura

 

--

 

Published by

Sri Gaudiya Math

Madras

 

--

 

 

 

This day Vrajanatha reached the Srivasangana rather a little early, when

the devotees of Sri Godruma called at the Srivasangana just before

evening in order to have a darsan of the evening service of aratrika

(waving light and frankincense). Sri Premadas Paramahamsa Babaji,

Vaishnavadasa, Advaitadasa, etc., took their seats in the arbor before

the aratrika. Seeing the effusion of sentiment of these Vaishnavas of

Sri Godruma, Vrajanatha thought within himself: "I shall have my object

accomplished in association with them." Seeing his amiable face and

devotional attitude they all blessed him. Within a short while, when

they had left for Sri Godruma towards the south old Raghunatha Babaji

Mahasaya noticed that tears were rolling down from Vrajanatha's eyes in

an incessant flow. He had cherished a strange degree of affection and he

asked him: "O darling, why are you shedding tears?"

 

Vrajanatha humbly submitted:

 

"O master, my mind has gone out of order as the result of your

instructions and association; everything in our worldly life seems to be

pith less and unsubstantial. I have grown impatient to seek protection

at the Feet of Sri Gaura. Today a question has arisen in my mind, viz.,

who am I in reality and why have I come into this world?"

 

Babaji Mahasaya:

 

"You have glorified me with this question of yours. When the truly

auspicious day arrives for a jiva, it is this question that he puts

first of all. There will linger no more doubt in your mind when you will

listen to the fifth shloka of the Dasamula and its meaning. Just as

sparks come out of a blazing fire, so also from Sri Hari, the chit-Sun,

come out the innumerable jivas, atomic chits. Though they are not

different from Sri Hari(in respect of their chit constitution), yet the

jives are ever separate from Him. The eternal difference between God and

the jives is this, that God is the Entity due to Whose special Virtue

the maya -potency is His ever-controlled servitor, He being by nature

her Lord: whereas he, who is by nature capable of coming under the maya

prakriti, even when free, is the jiva."

 

Vrajanatha:

 

"The decision is excellent, no doubt. I am desirous of knowing its

supporting authority from the Vedas; though the words of the Lord are as

good as the Vedas, yet when they are substantiated by extracts from the

Upanishads, people will be bound to admit them as conclusive."

 

Babaji:

 

"Several Vedic statements corroborate this truth; I am citing only a few

of them; just listen. We have in the Brihadaranyaka: Just as small

sparks come out from fire, so do all jivas come out of God " and "This

entity (jiva) has two places, viz., this (material) region and the other

(chit) region; there is a third place border tatastha region forming the

juncture of the two; staying at that place of the juncture, he sees both

the regions, this one and the other one." Herein has been stated the

border characteristic of the jiva-potency. This Br.up says again: "just

as a big fish in a river at one time visits its Eastern bank, at another

the Western one so also does the jiva move to both the sides, viz., that

of dream (nescience) and the other of wakefulness (sentience)."

 

Vrajanatha:

 

"What is the meaning of 'tatastha' approved by the Vedanta philosophy?"

 

Babaji:

 

"The line between the water of a river and the land on the bank is

called the ' tata'. The land is contiguous to the water; where is then

the 'tata'? The 'tata' is only like a thread discriminating the land

from the water. The 'tata' is a very fine line of distinction which is

not discernible with the gross eyes. If the chit world is compared to

water and the mayika or material world to land, then the 'tata' is the

fine line dividing the one from the other; the place of the jiva-potency

is that line of juncture between the two worlds. Just as there are

glowing atoms in the sun-rays, so also are the jivas; they may have a

vision of the chit world on the one side and on the other this world as

built by maya. The chit-potency of God is boundless, so is His

maya-potency also enormous; between them are there the innumerable

minute jivas. The jivas emanate from the tatastha shakti

(border-potency) of Sri Krishna; so is the nature too tatastha

(border-potency) of Sri Krishna."

 

Vrajanatha:

 

Of what sort is that 'tatastha' nature?"

 

Babaji:

 

"In it vision can be had of both the sides from the midway position

between the two worlds. The capability of coming under the control of

both the potencies (chit and mayika) is the tatastha nature. The 'tata'

(line of demarcation) can come into the river being dug out by the force

of water; again when the land is hardened, the 'tata' becomes land. If a

jiva turns his vision towards Sri Krishna, he becomes confirmed within

Krishna-shakti (i.e., chit) but when he turns towards maya and turns

away from Krishna (i.e. becomes apathetic towards Him), he falls into

maya's snare to be fastened in it. This nature is 'tatastha'.

 

Vrajanatha:

 

"Has maya anything to do with the jiva's constitution?"

 

Babaji:

 

"No, the jiva is constituted of chit material; being exceedingly atomic

he is domitable by maya for want of the chit strength. In his

constitution there is no trace of maya."

 

Vrajanatha:

 

"I heard from my professor that Chit Brahman being enveloped by maya has

become the jiva; just as the unlimited sky becomes Ghakasa i.e., the sky

of the pot when covered in it, so also the jiva that is Brahman by

nature has become such being covered by maya. What does this mean?"

 

Babaji:

 

"This is only mayavada. How can maya touch Brahman? If you say that

Brahman has no potency, then how can there be His proximity to maya?

When the potency of maya is non-existent? Brahman cannot undergo such a

miserable condition under the cover of maya. If you keep the para shakti

(essential potency) of Brahman awake, then how can maya, who is an

insignificant potency, defeat the chit potency to create jiva out of

Brahman? Brahman is infinite: how can He again be partitioned into

portions as the great sky into skies in pots? maya's action on Brahman

cannot be admitted. Maya has no authority over the creation of jivas;

though the jiva is en atom, yet he is superior to maya. "

 

Vrajanatha:

 

"Some time before, a professor said that the jiva is the reflection of

Brahman. Just as the sun is reflected on water, so is Brahman reflected

on maya to become the jiva. What does this too, mean?"

 

Babaji:

 

"This, too, is mayavada. Brahman has no limit; an unlimited thing cannot

be reflected. The Vedas do not approve of the confinement of Brahman

within bounds. The theory of reflection is very abominable."

 

Vrajanatha:

 

"On another occasion a world conqueror sannyasi said that the jiva is

not a real entity; the conceit as jiva has arisen out of illusion; when

illusion goes off, there remains only one undivided Brahman. What does

this ,too, mean?"

 

Babaji:

 

"This, to, is mayavada and is without foundation. According to the

statement in the Sruti 'ekamev advitiyam what more can be had than

Brahman? When them is nothing else than Brahman where from does the

illusion come? And whose is this illusion? If you say that it of

Brahman, then you make Brahman insignificant and keep Him not as

Brahman. If a separate existence is admitted of the name of 'illusion',

then the truth of 'advaya-jnana' is clashed with."

 

Vrajanatha:

 

"A scholarly Brahmana of this Navadvipa established that there is no

jiva but only one Brahman who in his dream creates the weal and woe;

when his dream is over, he is Brahman. What type of statement is this?"

 

Babaji:

 

"This, too is mayavada. Transformation from the state of Brahman to that

of jiva and the dream - how can all these be substantiated? Citing

examples of the conception of silver in a pearl or that of a rope

appearing as a snake the mayavadin cannot maintain advaya-jnana, these

webs of tricks have been prepared for enchanting and fascinating the

people."

 

Vrajanatha:

 

"It must be admitted that in the creation of the jiva soul maya has

nothing to do; I do also understand that maya can exercise her power

over the jiva." Now my question is whether the chit-potency has framed

the jiva with the tatastha (border) natural?"

 

Babaji:

 

"No, the chit-potency is Krishna's plenary potency; Whatever she

produces is eternally accomplished; the jiva is not so eternally

accomplished; when he becomes accomplished by practices

(sadhana-siddha), he enjoys bliss like those eternally accomplished

entities. The four kinds of confidantes of Sri Radha (to be described

hereafter) are eternally accomplished; their bodies are about the same,

with slight variations, with that of Sri Radhika who is essentially the

chit-shakti. The jivas have grown out of the jiva-shakti of Sri Krishna.

Chit-shakti is Sri Krishna's full (plenary) shakti, whereas the

jiva-shakti is the incomplete shakti. From the plenary potency are

produced complete entities, but from the incomplete potency have grown

the jivas as atomic chit. Krishna manifests entities of different types

in accordance with the kind of the shakti He applies.

 

When established in His essential chit-shakti He reveals His essential

Nature as Sri Krishna Himself on the one hand and on the other as Sri

Narayana, the Lord of Vaikuntha. When he desired to have His adherent

attendance ' nitya parshada' servitors in His Transcendental plane

Goloka- Vrindavana Vaikuntha, etc. He through Baladeva created those

Eternal Parshada as nitya-mukta jivas at those divine worlds. He reveals

the three Forms of Vishnu, viz., Karanodakasayi, Kshirodakasayi and

Garbhodakasayi. At Vraja He reveals His own Nature as Krishna with chit

in fullness; as Baladeva, He reveals the eternally free associate jivas

for the performance of the eight kinds of service of Himself as Sri

Krishna. Again at Paravyoma (Vaikuntha) He, as Sankarshana, reveals the

eternally free associate jivas for the performance of the eight kinds of

service to Sri Narayana. Maha Vishnu, the incarnation of Sankarshana,

establishing Himself in the heart of jiva-shakti as Paramatma, creates

the jiva-souls of tatastha shakti. These jivas are susceptible to the

influence of maya. Till by dint of God's Grace they get shelter under

the hladini (bliss-giving) shakti they are liable to be overcome by

maya. Innumerable jivas, overcome fastened by maya, are attached to the

three gunas (sattva, rajah, tamah) of maya. As such, the conclusion is

that it is the jiva-shakti that begets the jivas, and not the

chit-shakti."

 

Vrajanatha:

 

"I have already heard that the chit-world is eternal and so are also

jivas. How are, then, the growth, creation and revelation of eternal

things possible? If they are revealed at some time and were unrevealed

previously, how, then can their eternity be possible?"

 

Babaji:

 

"The time and space as you feel in the material world are different from

the time and space of the chit world. The time of the mundane world is

divided into three periods, past, present and future; whereas the time

in the chit-world is ever present as undivided. All the events relating

to chit are conceived of as present. Whatever we describe is under the

jurisdiction of material time and space; so while we say - ' the jivas

were created', ' the jivas then were fastened by maya', 'the chit-world

was revealed', 'there is no function of maya in the constitution of

jivas, but that of chit,- then there is the influence of material time

over our statement; the sort of description is inevitable in this

fastened condition of ours. For this reason, in all our descriptions

relating to jivas and chit, we cannot get rid of the influence of the

mundane time,- the past, the present and the future come of themselves

into them. While having a conception of the inner meaning of such

descriptions, the truly discriminating judges conceive of the

application of the ever present time.

 

My darling, you should be very cautious while deliberating over these

things and feel the presence of chit, having thrown off the unavoidable

detestableness of words. All the Vaishnavas say that the jiva souls have

been fastened by maya for the forgetfulness of their own nature, but

they all know that though the jivas are eternal entities, they are of

two kinds, viz. eternally fastened and eternally free. Such statements

are due to the human intelligence being subject to errors and omissions.

But a sedate person forms a conception of the transcendental truth by

means of chit-samadhi. Our statements are material, whatever we speak

about is interspersed with the dirt of words, but you will feel what the

truth is. Argumentations have no footing here, for it is vain to apply

them to inscrutable truths. I know that you will not be able to realize

this truth in a moment. The more you culture about chit affairs the more

will be evident the difference of chit from matter. Your body is

material, all the functions of the body are material, but in reality,

you are not matter, you are atomic chit (sentiment) entity. The more you

know about yourself, the more will you feel your essential nature to be

superior to the material world. You will not be benefited, if only, I

tell you this or you hear it from me. The more you rouse up your chit

character by means of the culture of Harinama, the better will you get a

conception of the chit world. The speech and the mind, both have their

origin relating to matter; they cannot touch the chit affairs by great

exertions. The Sruti said: "From whom (Brahman) words recede back with

the mind without getting Him." I advise you not to ask the decision

about this of any one; feel it within yourself. I only give you the

hint."

 

Vrajanatha: "

 

If the jiva is the atomic ray of the chit (sentient) sun like the sparks

of the blazing fire, what is then the function of the jiva-shakti?'

 

Babaji:

 

"Krishna is self-effulgent like the blazing fire or the sun, within the

range of the chit-Sun, everything is full chit concern; outside it, the

rays radiate far and wide. A pencil is a molecule of the svarupa-shakti,

and the rays within it are its atoms; and the jivas are such atoms. The

svarupa-shakti displays the region within the orb of the Sun; the

function of the region outside the orb is that of the jiva-shakti which

is the atomic part of the chit-shakti. So only the jiva-shakti functions

concerning the jivas. According to the Sruti, which says His (God's)

para ( supreme) shakti is of different sorts, the para-shakti which is

the chit-shakti, coming of its own regions as jiva-shakti is ever

displaying the eternal jiva like the rays of the Sun in the border

region between the chit region and the maya's region."

 

Vrajanatha:

 

"The blazing fire is material, the sun too, is material; the sparks, too

are material. Why are these material things employed as examples in the

case of chit-tattva (truth relating to chit)?"

 

Babaji:

 

"I have already told you that whenever we have to speak about chit

affairs with words that are material, the dirt of matter must be there;

so it is under compulsion that such examples have got to be cited. As

there is no other way, we have to explain chit things by using the words

' fire' ' sun ' etc. In reality, Krishna is quite different from and far

superior to the sun; the region o' chit is surpassingly superior to the

brilliant solar orb; the pencil of the sun and its minute rays are

extremely inferior to Krishna's pencil and rays. Even so, those examples

are used considering only the points of similarity, the examples show

the points only partially and do not apply to all cases. The functions

of the sun and the sun-rays are to reveal their own beauty and other

things, and only these too indicate the self-revealing character and the

character of revealing others with reference to the chit-tattva; but the

power of ignition and the materiality of the sun are not applicable as

examples to chit affairs. When we say that milk is like water, we mean

only the liquidity of milk; otherwise can the milk, which has in it all

the characteristics of water, be milk proper? Therefore examples explain

only the character of a particular side of things, not that of all the

sides."

 

Vrajanatha:

 

"How is it possible that the pencil of the chit-sun and the atomic rays

there within, though not separate from the sun, are yet ever different?"

 

Babaji:

 

"In the material world when one thing comes out of another, it either

becomes totally severed from that, or remains adhered to that, as it is

the property of matter. When an egg comes out of the mother-bird, it

remains separate from her and no more keeps within her. The nails and

hair on the body of a man though grown out of it keep together with him

till they are clipped off. In chit affairs there is some specialty. In

respect of whatever have come out from the chit sun, all are

simultaneously both distinct from Him and also non-distinct. Just as the

solar pencil and the rays coming out from the sun remain the same, so

also the pencil from Krishna, viz., jiva-shakti and the atomic rays

viz., the jivas, coming out from Krishna-sun, ever remain non-separate

from Him; again even being non-separate, different jivas, getting

different particles of independent volition, ever keep separate from

Krishna.

 

Therefore the truth of jivas being both non-distinct and distinct from

Krishna is an eternally accomplished fact. This is the special feature

of chit affairs. The savants cite only a partial example from matter. It

is thus; there is a big lump of gold; a bangle is made of a bit out of

it; the bangle is non-distinct from the lump of gold, in respect of its

being gold but it is distinct from the lump of gold, in respect of its

being the bangle and not the lump. This example does not apply in all

respects; but it functions in a particular way; in respect of being both

chit, the chit-sun and the chit jiva are non distinct, but in respect of

their being respectively the Plenary chit and the atomic chit, there is

distinction between them according to circumstances. The example of

ghatakasa (sky scape in the pitcher) and mahakasa (fermamental sky) is

quite inapplicable to the chit-tattva.

 

Vrajanatha:

 

"If chit (sentiment) object and mundane matter are generically different

from each other, then how can either be the proper example of the

other?"

 

Babaji:

 

"There is no such distinction of classes between chit and jada (mundane)

matter, as there are different classes in mundane matter, which the

followers of the Nyaya-system of Philosophy call Nitya (permanent). I

have already said that it is only chit which is the real thing and jada

is its uikara (vitiated state). There are many similarities between a

pure thing and its vitiation. The vitiated thing becomes different from

the pure thing; yet the similarity lingers in many respects. Ice being a

vitiated form of water becomes a different thing from water, but

similarity still exists in respect of the properties like coldness, etc.

though such similarity does not exist between the cold and the hot

water; but they are similar regarding their common property of

liquidity. Thus in a vitiated thing there remains some common property

or another, of the pure thing. So though the mundane world is the

vitiation of the chit world, a chit subject may be deliberated on with

the help of an example from a mundane matter, utilizing the similarity

of a chit property available in such matter. Again adopting the

principle of the vision of the Arundhati star (a small star in the group

of the pleiads in the constellation of Taurus, visible with fine

discernment by ascertaining its position with the gross material,

vision), - the subtle properties of a chit matter are conceived with the

deliberation of the crude and perverted matter of the mundane world. Sri

Krishna's lila is totally transcendental or supra-mundane; there is no

stench of mundane matter in it. The sports of Vraja as described in the

Srimad Bhagavatam are all transcendental; and when the affairs described

therein are read among a group of men, they produce effect upon them

according to their respective competence; the members of the audience,

who are entirely attached to mundane matter, hear about the activities

of the ordinary dramatic hero and heroine with a relish of rhetorical

embellishment of material subjects, those of an intermediate competence

adopt the principle of the vision of the Arundhati star to see the

sportiveness of sentience in the proximity of material descriptions;

whereas those of the superior competence dive in the pure relishable

sentiment of the sportiveness of sentience beyond the scope of mundane

matter. What other means are there for the proper training of jivas than

the application of those principles? How can any nice resort be possible

for the fettered jivas, in which the power of speech does not work and

the mental power admits defeat? No means is to be found except some

examples with good similarities and the principle of visualizing the

star Arundhati. In mundane matters only will be noticed either

distinction or non-distinction, but that is not the case with the

Supreme entity. Inscrutable simultaneous distinction and non-distinction

must be admitted between Krishna and His jiva-potency.''

 

Vrajanatha:

 

"Wherein lies the distinction between Supreme God and jiva souls?"

 

Babaji:

 

"At first I shall explain the eternal non-distinction and show the

eternal distinction thereafter. God is, in His Nature, Sentience,

Enjoyer, Thinker, Self-manifest, Manifestor of others, Soul acting at

pleasure. The jiva has got all these characteristics. Being the

Possessor of Plenary Potency, God has these properties to the utmost

extent; whereas the jiva being the possessor of only atomic potency,

these properties are present in him to a minute extent. Though there is

a distinction regarding the essential nature and character, regarding

the possession of those properties yet there is a want of distinction

between God and jiva. Being the possessor of His own potency to the

fullest extent, God is the Master of Svarupa shakti (natural potency),

jiva-shakti and maya-shakti; potency is His servitor under control, He

is the Master of potency, His potency acts at His will - this is the

essential Nature of God. Though the jiva has all the properties of God

in minute jots, he is subject to maya. The word ' maya's used in the

Dasamula (vice its fifth shloka)- in the beginning of this chapter) does

not denote only jada (mundane) maya, here it means Svarupa-shakti. From

its derivation, viz., by which measurement is made, maya is the name of

that shakti which makes Krishna known in the chit world, jiva-world and

mundane world, as such, maya here denotes Svarupa-shakti and not

jada-shakti. Krishna is the Master of maya, whereas the jiva is under

her control.

 

So the Svetasvara Upanishad has said thus. "From all this diversity

(which the Veda describes) the Master of maya creates the universe and

the other (viz. jiva) is confined in it by maya. Know maya as His

Prakriti (Nature) and the Master of maya is Supreme God. All this

universe is pervaded by His shakti ". In this sentence of the Veda, the

word. Mayee (Master of maya) denotes Krishna, the Controller of maya,

Prakriti means plenary potency. These attributes as adored by all and

the Nature are the special properties of God; they are not present in

the jiva, even when liberated, he cannot get these attributes. The

Brahma-Sutra says: "The free jiva souls are able to perform all things

excepting the affairs of the universe,-viz., its creation, sustenance,

restraint, etc." In it has been admitted that there is eternal

distinction between God and the jiva. This eternal distinction is not

imaginary, but eternally true, this distinction will not come to an end

in any stage. On this account, just know it to be a fundamental

statement that ' the jiva is the eternal servant to Krishna."

 

Vrajanatha:

 

"If the eternal bheda (distinction) is the accomplished fact, then how

can the abheda (non-distinction) be admitted? Shall we then have to

admit that there is a stage called nirvana (annihilation)?"

 

Babaji:

 

"No, my darling, that is not the case, in no stage is the jiva

non-different from (i.e., identical with) God."

 

Vrajanatha:

 

"Then why have you stated the doctrine of achintya-bheda-bheda

inscrutable simultaneous distinction and non-distinction?"

 

Babaji:

 

"With regard to chit-dharma (sentient character) there is eternal abheda

between Krishna and the jiva, but in svarupa (essential nature) there is

eternal bheda. In spite of the eternal abheda, the conception of the

bheda is eternal. Though the abheda svarupa is an accomplished fact, yet

there is not any indication there of relating to any state. Whenever

there is an indication according to a particular stage, the

manifestation of the eternal bheda is the stronger. For example, if a

house is simultaneously said to be ' without Devadatta and with

Devadatta,' then the eternal indication of its being with Devadatta,

will ever continue, even though according to some consideration it may

be without Devadatta'. I shall cite another example from the mundane

world,- the sky is a mundane matter, even if there be a receptacle of

the sky, too, in spite of that receptacle, as there is the indication of

the sky alone, so the indication of the nitya (eternal) bheda that is

there in the abheda entity, is the only indication of the thing."

 

Vrajanatha:

 

"Then, please, tell me a little more clearly about the eternal nature of

the jiva."

 

Babaji:

 

"The jiva is anu-chaitanya (atomic sentience), endowed with the

attribute of jnana (consciousness), predicable by the term 'aham' (ego),

enjoyer, thinker and comprehender. The jiva has his eternal nature; that

nature is astral. Just as in the gross body, the hands, legs, eyes,

nose, ears etc., being properly arranged, have manifested the crude

nature; so the atomic sentient body, perfect in every feature, has

manifested the atomic sentient nature; and that is the jiva's eternal

nature. When he is fettered by maya, his natural body becomes covered

with two phenomenal bodies, the one is called linga-sarira (subtle

body), and the other the gross body. The subtle body is a disguise over

the body of the atomic sentient nature; that subtle body is unavoidable

from the time that the jiva is fettered to the time that he is

emancipated. At the time of taking other births only the gross physical

bodies undergo changes, but not the subtle body. The subtle body (of a

bounder soul) is only one; at the time of changing a gross body, it

takes away with it all the desires regarding karma made by it before

accepting the subsequent body. The nature of a jiva who has got a new

body is formed according to the instinct transmitted from the previous

birth grown out of the desires thereof. And he gets his caste according

to that nature. Karma or action ensues according to the varnashrama

(caste and stage of life), and after death he again gets a similar

course. The first cover for the eternal nature is the subtle body ( or

mind) and the second cover is the gross (physical body)."

 

Vrajanatha:

 

"What is the difference between the nitya sarira (eternal body) and the

linga-sarira ( subtle body)?"

 

Babaji:

 

"The eternal body is of atomic chit (sentience), blemishless and really

predicable by aham (ego). The subtle body is constituted of the three

vitiations, viz. manah (mind), buddhi (intellect) and ahamkara (

egotism).

 

Vrajanatha:

 

"Are the mind, intellect and egotism of the mundane nature? If they are

so termed how can their sentient functions be performed?"

 

Babaji:

 

"Just look into the dictum of the Gita. "God with His chit-shakti

(sentient potency) has two prakritis (shaktis). viz. para (superior) and

apara (inferior); here the para-prakriti has been known as jiva-shakti

and the apara-prakriti as jada (mundane material) or maya-shakti. The

jiva-shakti is chitkana (atomic sentience) and, for this reason, it is

called para or superior. maya shakti is jada and as such it is celled

apara. The jiva is different from the inferior potency, which has in it

eight coarse things viz., the five maha-bhutas (primary elements) and

manah (mind) buddhi (intellect) and ahamkara (egotism). The last three

are within jada prakriti and are therefore mundane matters; there is

some appearance of jnana (sentience) in them; but it is not chit by

nature, but of mundane matter. The mind places the affair of the

knowledge of sensual objects on the images that it takes from mundane

matter; this affair has its root in mundane matter and not in chit

matter. The faculty that discriminates between good and bad relying on

that knowledge is known as buddhi (intellect), that, too, has its root

in mundane matter. And the egotism, too, arising out of the acceptance

of that knowledge has mundane matter at its root and not the chit. These

three, combined together, manifest a second nature of the jiva, related

to mundane matter. The egotism of the subtle body of that nature of the

jiva overcome with mundanity becomes strong enough to cover the egotism

of the eternal nature. The egotism in the eternal nature connected with

the chit-sun is eternal. In the stage of liberation, that egotism

appears again. So long as the eternal body is almost hidden under the

subtle body, the conceit of the connection with mundane matter remains

strong, and consequently the conceit of connection with chit is almost

extinct. The subtle body is too fine and therefore the gross body,

covering it, makes it act. When the gross body covers the subtle body,

then the egotism of the conceit of color and class of the gross body

becomes the prevailing factor. Though the mind, intellect and egotism

are of mundane nature, yet they have the conceit of knowledge, being the

vitiated nature of the function of atma (soul).

 

Vrajanatha:

 

"Now I have understood that the eternal nature of the jiva is atomic

chit and that in that nature there is elegance of the limbs made of

atomic chit; when it is bound down (by maya), that elegance is covered

by the subtle body; and then with the cover of the gross body, the

nature of the jiva is subjected to much mundane vitiation. Now I beg to

submit my question whether the jiva is entirely free from defects in the

liberated state"

 

Babaji:

 

"Though the atomic chit is free from defect, it is imperfect, inasmuch

as being extremely atomic, it is too weak. Under these circumstances,

only this defect is seen in it, that the nature is capable of being

almost extinct. The Srimad Bhagavatam has said, "O Lotus-eyed Lord,

wisdom of one cannot be free from contamination without unalloyed

devotion to Thee. Those treading the path of jnana or following the path

of inductive process, devoid of an atom of devotion to They may think

themselves liberated; on the contrary failing to adore Thy Lotus Feet,

their minds ever remain impure although with great exertion and

difficult efforts they might have attained a high stage nay. almost near

liberation, but hurled down to the mundane plane because they have

neglected to take recourse to Thy Divine Lotus Feet" As such, however

ameliorated may a liberated jiva be the imperfection of his constitution

will ever accompany him and this is the truth about jivas. It is for

this reason that the Veda has said that "God is the Controller of maya,

whereas the jiva is subject to the control of maya" being the tatastha

shakti."

 

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