Chapter 8 – Jéva-tattva
jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’
INTRODUCTION – In the first paragraph of
Bhakti-Sandarbha, Çréla Jéva Gosvämé
conclusively establishes on the basis of
philosophical principles that the conditioned
jéva is “prag abhava”: he was never Kåñëa conscious
before, but once he becomes
Kåñëa conscious he never loses it nor
falls down from the spiritual realm. In the first
çloka of Paramätma Sandarbha, he states that the jéva is
‘Paramätma vaibhava’ – a
manifestation of Mahä Viñëu. This means
that the jéva manifests from the taöastha
region, not from Vaikuëöha. Nonetheless,
the jéva has an eternal svarüpa, as the
follwing key çloka states:
8.1
jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’
kåñëera ‘taöasthä çakti’
‘bhedäbheda-prakäça’
CC Mad 20.108/Biog. pp. 28, 289,
370-371/JD Intro & ch 1
jévera—of the living entity; svarüpa—the constitutional
position, eternal form;
haya—is; kåñëera—of Lord Kåñëa; nitya-däsa—eternal
servant; kåñëera—of Lord
Kåñëa; taöasthä—marginal; çakti—potency;
bheda-abheda—one and different;
prakäça—manifestation;
The jéva’s constitutional nature is
to be an eternal servant of Çré Kåñëa. The jéva
is the marginal potency of Kåñëa and a
manifestation simultaneously one with and
different from the Lord.
Çréla Gurudeva: “From this çloka it seems evident
that the quality of being the
servant of Kåñëa is eternally latent in
the very constitution of the jéva. Consequently,
his service, his name, his form and so on
must be present in some form or other in his
constitutional nature, which is now
covered by mäyä.” (BPKG Biog. p. 289)
[Editoial note: Dharma is
defined as that which sustains, the essence of something.
Dharma is the eternal essence of one’s spiritual nature and
function. The dharma of
the jéva (Jaiva Dharma) is the pure
spiritual love that the infinitisemal being (jéva)
has for the infinite Supreme Being
(Kåñëa). In other words, the jéva’s dharma is
bhakti, loving devotional service. (JD p. 75)]
The jévas are simultaneously different and
non-different from Kåñëa
8.2
sphuliìgäù åddhägner iva cid-aëavo
jéva-nicayäù
hareù süryasyaiväpåthag api tu
tad-bheda-viñayäù
vaçe mäyä yasya prakåti-patir eveçvara iha
sa jévo mukto ‘pi prakåti-vaça-yogyaù
sva-guëataù
Daça-müla-tattva, 5/JD Ch. 15
iva—just like; sphuliìgäù—sparks; åddha-agneù—of
a blazing fire; jéva-nicayäù—
multitudes of living entities; iva—(are)
just like; cit-aëavaù—spiritual atoms;
süryasya—of the spirit sun; hareù—of Lord Hari; api—although;
apåthak—not
different (from Him in quality); tat-bheda-viçayäù—(they
are) different from Him
(in quantity); eva—certainly; iha—here;
saù—he; éçvaraù—the Supreme Lord;
prakåti-patiù—(is)the master of His energies; yasya—has;
mäyä—illusory potency;
vaçe—(is) within His control; api—even; muktaù—liberated;
jévaù—the living
entity; yogyaù—amenable; vaça—under
the control; prakåti—of material nature;
sva—own; guëataù—because of his (constutional) nature.
Just as many tiny sparks burst out from a
blazing fire, so the innumerable jévas are
like atomic, spiritual particles in the
rays of the spiritual sun, Çré Hari. Though these
jévas are non-different from Çré Hari, they are also eternally
different from Him. The
eternal difference between the jéva and
Éçvara is that Éçvara is the Lord and master
of mäyä-çakti, whereas the jéva can
fall under the control of mäyä, due to his
constitutional nature.
By their original nature the jévas are
eternal servants of Kåñëa but being
averse to Him, they get covered by mäyä
and are thrown into material bondage
8.3
svarüpärthair hénän nija-sukha-parän
kåñëa-vimukhän
harer mäyä-daëòyän guëa-nigaòa-jälaiù
kalayaté
tathä sthülair liìgair dvividha-varaëaiù
kleça-nikarair
mahä-karmälänair nayati patitän
svarga-nirayau
Daça müla tattva, 6/JD Ch. 16
sva-rüpa—of spiritual identity; arthaiù—of those things
beneficial; hénän—devoid;
nija—of their own selves according to material
mis-identification; sijha—happiness;
parän—taking as all-important; kåñëa—to Kåñëa; vimukhän—averse;
hareù—of
Lord Hari; mäyä—the
illusory energy; daëòyän—punishing; guëa—of the three
modes of material naturea; nigaòa—of
shakles; jälaiù—with networks; kalayati—
holds; tathä—in the same way; sthülaiù—with
gross elements; liìgaiù—with subtle
elements; dvi-vidha—two
kinds; varaëaiù—of coverings; kleça—of distress;
nikaraiù—with multitudes; mahä—great; karma—of
fruitive activites; älänaiù—
with chains; nayati—leads; patitän—fallen
conditioned souls; svarga—to the
heavenly planets; nirayau—and the
hellish planets.
By his original nature the jéva is
an eternal servant of Kåñëa. His svarüpa-dharma
is service to Çré Kåñëa. Bhagavän’s
bewildering energy (mäyä) punishes those jévas
who are bereft of that svarüpa-dharma.
These jévas are averse to Kåñëa and are
concerned with their own happiness. She
binds them with the ropes of the three
modes of material nature – sattva,
rajaù and tamaù, covers their svarüpa (spiritual
body) with gross and subtle bodies, and
throws them into the miserable bondage of
karma, thus repeatedly causing them to experience happiness and
distress in heaven
and hell.
All jévas are eternally My parts and
parcels
8.4
mamaiväàço jéva-loke / jéva-bhütaù
sanätanaù
manaù-ñañöhänéndriyäëi / prakåti-sthäni
karñati
BG 15.7/Biog. p.123
mama—My; eva—certainly; aàçaù—fragmental
particle; jéva-loke—in the world of
conditional life; jéva-bhütaù—the
conditioned living entity; sanätanaù—eternal;
manaù—with the mind; ñañöhäni—the six; indriyäëi—senses;
prakåti—in material
nature; sthäni—situated; karñati—is
struggling hard.
O Arjuna! I am sarveçvara (the Lord
of all). All jévas are My parts and they are all
eternal. Due to being conditioned and
opposed to Me, they are struggling intensely
with the mind and the senses in this
material world.
The forgetful jéva is being kicked by mäyä
8.5
kåñëa bhuli’ sei jéva anädi-bahirmukha
ataeva mäyä täre deya saàsära-duùkha
CC Mad 20.117/ JD Ch. 1
kåñëa bhuli’—forgetting Kåñëa; sei jéva—that
living entity; anädi—from time
immemorial; bahir-mukha—attracted
by the external feature; ataeva—therefore;
mäyä—illusory energy; täre—to him; deya—gives; saàsära-duùkha—miseries
of
material existence.
The jéva who has forgotten Kåñëa
has been preoccupied with the external potency
since time without beginning.
Consequently, Kåñëa’s illusory potency (mäyä) gives
him misery in the
form of material existence.
When the jéva misuses his independence, he
becomes averse to Kåñëa
8.6
‘nitya-baddha’—kåñëa haite
nitya-bahirmukha
‘nitya-saàsära’, bhuïje narakädi duùkha
CC Mad 22.12
nitya-baddha—perpetually conditioned; kåñëa haite—from
Kåñëa; nitya—eternally;
bahir-mukha—averse; nitya-saàsära—perpetually
conditioned in the material
world; bhuïje—experience; naraka-ädi
duùkha—the tribulations of hellish
conditions of life;
When the jéva misuses his
independence because of his marginal nature, he
becomes averse or indifferent to Kåñëa. He
then tastes happiness and distress from
heaven to hell in this material existence.
Becoming averse to Krsna, the jéva is
victimized by the material energy
8.7
kåñëa-bahirmukha haïä bhoga-väïchä kare
nikaöa-stha mäyä täre jäpaöiyä dhare
Prema-vivarta 6.2/JD ch. 7
kåñëa-bahirmukha—turning away from Kåñëa; haïä—becoming;
bhoga—sense
gratification; väïchä kare—desiring
; nikaöa-stha—standing nearby; mäyä—the
illusory energy of the Lord; täre—
him; jäpaöiyä dhare—slaps.
When a living entity wants to enjoy
material pleasure, becoming averse to Krsna,
he is immediately victimized by the
material energy (mäyä) who is nearby
[Editorial note: “A living entity
is not forced to come into the material world. He
makes his own choice.” (BVSP, SB
4.25.25 purport)]
8.8
sei doñe mäyä-piçäcé daëòa kare täre
ädhyätmikädi täpa-traya täre järi’ märe
CC Mad 22.13
sei doñe—because of this fault; mäyä-piçäcé—the witch known
as the external
energy; daëòa kare—gives
punishment; täre—unto him; ädhyätmika-ädi—beginning
with those pertaining to the body and
mind; täpa-traya—the threefold miseries;
täre—him; järi’—burning; märe—gives pain;
Because of the jéva’s fault of
being averse to Kåñëa, the witch mäyä binds him with
the coverings of the gross and subtle
bodies and inflicting punishment by burning
him with
threefold kleça (misery) of ädhyätmika, ädhidaivika and ädhibhautika.
The jéva becomes free from mäyä only when
he takes shelter of a sädhu
8.9
käma-krodhera däsa haïä tära läthi khäya
bhramite bhramite yadi sädhu-vaidya päya
täìra upadeça-mantre piçäcé paläya
kåñëa-bhakti päya, tabe kåñëa-nikaöa yäya
CC Mad 22.14-15/Biog p. 375/GKH (P)
käma—of lusty desires; krodhera—and of anger; däsa—the
servant; haïä—
becoming; tära—by them; läthi
khäya—is kicked; bhramite bhramite—wandering
and wandering; yadi—if; sädhu—a
devotee; vaidya—physician; päya—he gets;
täìra—his; upadeça-mantre—by instruction and hymns; piçäcé—the
witch (the
external energy); paläya—flees; kåñëa-bhakti—devotional
service to Kåñëa; päya—
obtains; tabe—in this way; kåñëa-nikaöa
yäya—he goes to Kåñëa.
Controlled by the six enemies of lust,
anger and so on, the jéva is continually
beaten by the witch mäyä; this is
the jéva’s disease. As he goes on wandering high and
low in material existence, he may by good
fortune find a doctor in the form of a
sädhu. Then, by the influence of the sädhu’s guidance and
instructions, Mäyädevi
abandons the jéva and runs away.
This is just like a witch giving up her influence over
a man, and fleeing from the mantras of
an exorcist. Only a jéva who is free from mäyä
attains Kåñëa-bhakti and is
qualified to approach Kåñëa.”
8.10
kabhu svarge uöhäya, kabhu narake òubäya
daëòya-jane räjä yena nadéte cubäya
CC Mad 20.118
kabhu—sometimes; svarge—to higher planetary systems; uöhäya—he
rises; kabhu—
sometimes; narake—in hellish
conditions of life; òubäya—he is drowned; daëòyajane—
a criminal; räjä—a king; yena—as;
nadéte—in the river; cubäya—dunks.
In the material condition, the living
entity is sometimes raised to higher
planetary systems and material prosperity
and sometimes drowned in a hellish
situation. His state is exactly like that
of a criminal whom a king punishes by
submerging him in water and then raising
him again from the water.
8.11
yat taöastham tu cid-rüpaà / saàvedät tu
vinirgatam
raïjitaà guëa-rägeëa / sa jéva iti
kathyate
Çré Närada Païcarätra/BS p.129
yat—what; taöa-sthaà—marginal; tu—indeed; cid-rüpam—spiritual
in nature; svasamvedyät—
from
self-awareness; vinirgatam—gone away; raïjitam—becoming
affected; guëa—by the influence of
the modes; rägeëa—by desire; sa—he; jéva—the
individual spirit soul; iti—thus; kathyate—is
said; iti—thus; ädau—beginning.
That entity who is constituted of the
marginal potency, who is spiritual by nature,
who departs from the self-cognizant saàvit
energy, and thus becomes affected by the
influence of mäyä’s three modes of
material nature, is called the living entity (jéva).
The jéva is a superior potency to mäyä
8.12
apareyam itas tv anyäà / prakåtià viddhi
me paräm
jéva-bhütäà mahä-bäho / yayedaà dhäryate
jagat
BG 7.5/CC Ädi 7.118/JD Ch 9&15/Biog p.
361/GKH (P)
aparä—inferior energy; iyam—this material world; itaù—beyond
this; tu—but;
anyäm—another; prakåtim—energy; viddhi—you must
know; me—of Me; paräm—
which is superior energy; jéva-bhütäm—they
are the living entities; mahä-bäho—O
mighty-armed one; yayä—by which; idam—this
material world; dhäryate—is being
conducted; jagat-universe.
O Mahä-bäho, you should know that My
external energy, which consists of eight
divisions, is inferior. There is another
potency of Mine known as the jéva-svarüpa,
which is superior and which accepts this
material world for the purpose of enjoying
the fruits of karma.
The jéva is a particle of a ray of
Paramätmä
8.13
yathägneù kñudrä visphuliìgä vyuccaranty
evam eväsmäd ätmänaù
sarve präëäù sarve lokäù sarve deväù
sarväëi bhütäni vyuccaranti
Båhad-äraëyaka Upaniñad 2.1.20/Biog
p.370/JD ch. 15
yathä—as; kñudra-tiny; visphuliìga—sparks;
vyuccaranti—are manifested; agneù—
from fire; evam—similarly; sarve
präëäù—all living beings; sarve lokäù—all planets;
sarve deväù—all the demigods; sarväëi bhütäni—all
the elements of the cosmos; eva
vyuccaranti—are certainly manifested; asmäd
ätmänaù—from that Soul.
As innumerable sparks emanate from a fire,
similarly all the jévas with their
individual characteristics are manifested
from the Paramätmä, along with the
demigods, planets, animate and inanimate
beings
8.14
süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära ‘çakti’
haya
CC Mad 20.109
sürya-aàça—part and parcel of the sun; kiraëa—a
ray of sunshine; yaiche—as; agnijvälä-
caya—molecular particle of fire; sväbhävika—naturally; kåñëera—of
Lord
Kåñëa; tina-prakära—three
varieties; çakti—energies; haya—there are.
Kåñëa is compared to the sun and the jéva
is like an aàça, an atomic particle in
His rays. Kåñëa has three kinds of
energies.
The jéva and Paramätma are not identical;
they reside like two birds in the heart
8.15
dvä suparëä sayujä sakhäyäù / samänaà
våkñaà pariñasvajäte
tayor anyaù pippalaà svädv atty / anaçnann
anyo ’bhicäkaçéti
Çvetäsvatara Upaniñad 4.6/Muëòaka Upaniñad
3.1.1/Biog p. 406/JD Ch.16
dvä—two; suparëä—birds; sayujä—together; sakhäyäù—friends;
sa-mänam—along
with love; våkñam—tree; pariñasvajäte—sitting;
tayor—both; anyaù—one;
pippalam—enjoying the fruits; svädu—tasting; atti—eats;
anaçnann—while eating;
anyaù—another; abhicäkaçéti— looking at.
Paramätma and the jévätma reside
like two birds on the branch of a pépala tree,
which represents the gross and subtle
bodies. The jéva is tasting the fruits of the tree
according to his fruitive activities
whereas Paramätma does not taste the fruits but is
situated as the witness.
Two kinds of jévas: conditioned and
liberated
8.16
sei vibhinnäàça jéva-dui ta’ prakära
eka-‘nitya-mukta’, eka-‘nitya-saàsära’
CC Mad 22.10/GKH (P)
sei vibhinna-aàça—that separated part and parcel of Kåñëa; jéva—the
living entity;
dui ta’ prakära—two categories; eka—one; nitya-mukta—eternally
liberated; eka—
one; nitya-saàsära—perpetually
conditioned.
The living entities [jévas] are
divided into two categories. Most are eternally
liberated, and some are eternally
conditioned.
8.17
‘nitya-mukta’—nitya kåñëa-caraëe unmukha
‘kåñëa-päriñada’ näma, bhuïje sevä-sukha
CC Mad 22.11/GKH (P)
nitya-mukta—eternally liberated; nitya—always;
kåñëa-caraëe—the lotus feet of
Lord Kåñëa; unmukha—turned toward; kåñëa-päriñada—associates
of Lord Kåñëa;
näma—known as; bhuïje—enjoy; sevä-sukha—the
happiness of service.
Those who are eternally liberated are
always awake to Kåñëa consciousness, and
they render transcendental loving service
at the feet of Lord Kåñëa. They are to be
considered eternal associates of Kåñëa,
and they are eternally enjoying the
transcendental bliss of serving Kåñëa.
The jéva is a spiritual substance
(apräkåta vastu)
8.18
bälägra-çata-bhägasya çatadhä kalpitasya
ca
bhägo jévaù sa vijïeyaù sa cänantyäya
kalpate
Çvetäçvatara Up. 5.9/Biog p. 372
bäla-agra—the tip of a hair; çata-bhägasya—of
one hundredth; çata-dhä—into one
hundred parts; kalpitasya—divided; ca—and;
bhägaù—minute portion; jévaù—the
living entity; saù—that; vijïeyaù—to
be understood; saù—that; ca—and;
anantyäya—unlimited; kalpate—considered.
If one divides the tip of a hair into one
hundred parts and again divides into one
hundred parts, then the jéva is
even more subtle than that. Although he is so subtle,
the jéva is a spiritual substance (apräkåta
vastu) and he is suitable for änantya dharma
(ant means ‘to be free from death’,
and änantya means mokña, liberation).
The jéva can never fall from the spiritual
world
8.19
yad gatvä na nivartante
tad dhäma paramaà mama
BG 15.6
yat—where; gatvä—going; na—never; nivartante—they
come back; tat dhäma—
that abode; paramam—supreme; mama—My.
Those who reach My supreme abode never
return to this material world.
8.20
mäm upetya punar janma / duùkhälayam
açäçvatam
näpnuvanti mahätmänaù / saàsiddhià paramäà
gatäù
BG 8.15
mäm—Me; upetya—achieving; punaù—again; janma—birth;
duùkha-älayam—
place of miseries; açäçvatam—temporary;
na—never; äpnuvanti—attain; mahäätmänaù—
the great souls; saàsiddhim—perfection;
paramäm—ultimate; gatäù—
having achieved.
This temporary world is full of miseries
but after attaining Me, those great souls who
are yogés in devotion, never return
to it, because they have attained the highest perfection.
The material world, from top to bottom, is
a place of misery. However, one
who attains My abode, never takes birth
again
8.21
ä-brahma-bhuvanäl lokäù / punar ävartino
’rjuna
mäm upetya tu kaunteya / punar janma na
vidyate
BG 8.16
ä-brahma-bhuvanät—up to the Brahmaloka planet; lokäù—the
planetary systems;
punaù—again; ävartinaù—returning; arjuna—O Arjuna;
mäm—unto Me; upetya—
arriving; tu—but; kaunteya—O
son of Kunté; punaù janma—rebirth; na—never;
vidyate—takes place.
From the highest planet in the material
world down to the lowest, all are places of
misery wherein repeated birth and death
take place. But one who attains to My
abode, O son of Kunté, never takes birth
again.
[Editorial note: Not less than five
çlokas of the Bhagavad Géta state that the jéva
who attains spiritual perfection never
returns to this material world: 4.9 – “One who
knows me in truth, never takes birth
again”. 15.6 – ”Those who reach My abode
never return to this material world”. 8.15
– “After attaining Me, the great souls
never return to this temporary world”.
8.16 – “But one who attains My abode never
takes birth again”. 8.21 – “That place
from which, having attained it, one never
returns – that is My supreme abode”.]
Çréla Bhaktivedänta Swämé Prabhupäda: “As it is stated in the Bhagavad Géta, a
person going to that spiritual sky never
returns to this material world of death and
suffering.” (Kåñëa Book, Ch.
28) and “The conclusion is that no one falls from the
spiritual world, or Vaikuëöha planet, for
it is the eternal abode.” (SB 3.16.26 purport)
You are not this body
8.22
dehino ‘smin yathä dehe / kaumäraà
yauvanaà jarä
tathä dehäntara-präptir / dhéras tatra na
muhyati
BG 2.13
dehinaù—of the embodied; asmin—in this; yathä—as; dehe—in
the body;
kaumäram—boyhood; yauvanam—youth; jarä—old age; tathä—similarly;
dehäntara—transference of the body; präptiù—achievement;
dhéraù—the sober;
tatra—thereupon; na—never; muhyati—deluded.
As the embodied soul continually passes,
in this body, from boyhood to youth to
old age, the soul similarly passes into
another body at death. The self-realized soul is
not bewildered by
such a change
The jéva is different from his material
body
8.23
yathänalo däruñu bhinna éyate
yathänilo deha-gataù påthak sthitaù
yathä nabhaù sarva-gataà na sajjate
tathä pumän sarva-guëäçrayaù paraù
SB 7.2.43
yathä—just as; analaù—the fire; däruñu—in wood; bhinnaù—separate;
éyate—is
perceived; yathä—just as; anilaù—the
air; deha-gataù—within the body; påthak—
separate; sthitaù—situated; yathä—just
as; nabhaù—the sky; sarva-gatam—allpervading;
na—not; sajjate—mix; tathä—similarly; pumän—the
living entity; sarvaguëa-
äçrayaù—although now the shelter of the modes of material nature; paraù—
transcendental to material contamination.
As fire, although situated in wood, is
perceived to be different from the wood, as air,
although situated within the mouth and
nostrils, is perceived to be separate, and as the
sky, although all-pervading, never mixes
with anything, so the living entity, although
now encaged within the material body, of
which it is the source, is separate from it.
There is no birth nor death for the spirit
soul
8.24
na jäyate mriyate vä kadäcin
näyaà bhütvä bhavitä vä na bhüyaù
ajo nityaù çäçvato ’yaà puräëo
na hanyate hanyamäne çarére
BG 2.20
na—never; jäyate—takes birth; mriyate—dies; vä—either;
kadäcit—at any time
(past, present or future); na—never;
ayam—this; bhütvä—having come into being;
bhavitä—will come to be; vä—or; na—not; bhüyaù—or
is again coming to be; ajaù—
unborn; nityaù—eternal; çäçvataù—permanent;
ayam—this; puräëaù—the oldest;
na—never; hanyate—is killed; hanyamäne—being killed; çarére—the
body.
For the soul there is neither birth nor
death at any time. He has not come into
being, does not come into being, and will
not come into being. He is unborn, eternal,
ever-existing and primeval. He is not
slain when the body is slain.
The jévätma is changeless and immortal
8.25
acchedyo ’yam adähyo ’yam / akledyo ’çoñya
eva ca
nityaù sarva-gataù sthäëur / acalo ’yaà
sanätanaù
BG 2.24/Biog. p. 124
acchedyaù—unbreakable; ayam—this soul; adähyaù—unable
to be burned; ayam—
this soul; akledyaù—insoluble; açoñyaù—not
able to be dried; eva—certainly; ca—
and; nityaù—everlasting; sarva-gataù—all-pervading;
sthäëuù—unchangeable;
acalaù—immovable; ayam—this soul; sanätanaù—eternally
the same.
The jévätma is changeless and
immortal. It cannot be cut by any weapon, burnt by
fire, moistened by water or dried by air.
He is nitya (eternal), all-pervasive,
unchanging, steadfast and sanätana (ever-existing).
Further çlokas added by Çréla Gurudeva to
the GVP Hindi edition of Çré
Gauòéya-Kaëöhahära
8.26
sthüläni sükñmäëi bahüni caiva
rüpäëi dehé sva-guëair våëoti
kriyä-guëair ätma-guëaiç ca teñäà
saàyoga-hetur aparo ‘pi dåñöaù
Çvetäçvatara Upaniñad 5.22/GKH (P)
sthuläni—large; sukñmäni—and small; bahüni—many; ca—
also; eva—certainly;
rüpäni—forms; dehé—the embodied spirit soul; sva-guëaiù—by
his qualities;
vånoti—accepts; kriyä-guëaiù— by the results of his
actions; ätma-guëaiù—by his
thoughts and conceptions of life; ca—also;
teñäm—of them; samyoga-hetuù—the
reasons; aparaù—not the Supreme; api—even;
dåñöaù—is observed.
According to his own merit the conditioned
soul accepts many different bodies,
both large and small. According to his
deeds and character he is linked to different
bodies. Thus it is seen that he is
different from the Supreme Personality of Godhead.
8.27
pareça-vaimukhyät teñäm avidyäbhiniveçaù
Çré Amnaya Sutra 35/GKH (P)
pareça—to the Supreme Personality of Godhead; vaimukhyät—because
of aversion
or indifference; teñäm—of them; avidyä—ignorance;
abhiniveçaù—absorption.
Because of indifference to the Supreme
Lord the baddha-jéva becomes covered by
avidyä in the form of the conception that he is also éçvara.
• sva-svarüpa-bhramaù
Çré Amnaya Sutra 36/GKH (P)
sva—own; svarüpa—identity; bhramaù—mistake.
The baddha-jéva
is bewildered about his own identity.
viñama-käma-karma-bandhaù
Çré Amnaya Sutra 37/GKH (P)
viñama—turbulent; käma—of material desires; karma—actions;
bandhaù—bondage.
Because of svarüpa-bhrama, the baddha-jéva,
being controlled by lust, suffers in
bondage created by the turbulent nature of
fruitive activities.
•
sthüla-liìgäbhimäna-janita-saàsära-kleçäç ca
Çré Amnaya Sutra 38/GKH (P)
sthüla—the gross material body; liìga—the subtle material
body; abhimäna—
identification; janita—created; saàsära—in
the world of birth and death; kleçäù—
troubles; ca—also.
Because he takes the gross and subtle
material bodies to be himself, the soul suffers
miseries within the world of birth and
death.
8.28
mäyäà tu prakåtià vidyän mäyinaà tu
maheçvaram
tasyävayava-bhütais tu vyäptaà sarvam idaà
jagat
Çvet.Upanisad 4.9-10/JD Ch. 15/GKH (P)
That into which the captive jéva enters
is known as prakåti, or mäyä. The supreme
Lord, controller of mäyä pervades
the entire creation in His universal form.
Jéva Gosvämé defines further
8.29
tad evam anantä eva jéväkhyäs taöasthäù
çaktayaù tatra täsäà vargadvayam
eko vargo’ nädita eva bhagavad-unmukhaù
anyas tv anädita
eva bhagavat-paräìmukhaù svabhävatas
tadéya-jïäna-bhävät tadéyajïänäbhävät
ca
Paramätma Sandarbha 47/GKH (P)
The number of jévas is unlimited.
They are divided into two classes. One class is
favorable to the Lord from a time without
beginning. The other class is averse to the
Lord from a time without beginning. The
first class is favorable to the Lord because
of knowledge of relationship with the
Lord. The second class is averse to the Lord
because of lack of that knowledge.
8.30
tatra prathamo ‘ntaraëgä-çakti
viläsänugåhéto nitya-bhagavat-parikararüpo
garuòädikaù
Paramätma Sandarbha 47/GKH (P)
The favorable jévas are all
recipients of the mercy of the pastimes of the Lord’s
internal energy. They are the eternal
associates of the Lord, such as Garuòä.
8.31
aparas tu tat paräìmukhatva-doñeëa
labdha-chidrayä mäyayä
paribhütaù saàsäré
Paramätma Sandarbha 47/GKH (P)
The second class of jévas is devoid
of the help of the internal energy because they
are averse to the Lord. Because of this
lack, they are overwhelmed by mäyä and take
repeated birth in the material world.
The qualities of the soul have been
described in the Upaniñads
8.32
eña ätmäpahata-päpmä vijaro vimåtyur
viçoko
vijighatso ’pipäsaù satya-kämaù
satya-saìkalpaù
Chändogya Up 8.7.1/Navadvipa-dhäma
Mahätmaya 1.5/GG 1.18 pt
eñaù—this; ätmä—soul; apahata-päpma—free of sin; vijaraù—free
from old age;
vimåtyuù—free from death; viçokaù—free from lamentation; vijighatsaù—free
from
hunger; apipäsaù—free from thirst; satyakämaù—with—spiritual
desires; satyasankalpaù—
spiritual thoughts;
By nature the soul is free from the
bondage of actions; free from old age, death,
lamentation, bewilderment, hunger and
thirst. He has no sensual desires and all his
spiritual desires become realized.
Çréla Gurudeva’s Commentary: These qualities are concealed as long as
one is
fallen in material existence, yet they
manifest when Bhagavän bestows his mercy.
Therefore Bhagavän Çré Kåñëa has been
addressed as bhava-khaëòana – “He who
demolishes one’s
entanglement in material existence.”
~ Jéva svarüpa ~
INTRODUCTION – Some uninformed persons who
have accepted the position of
‘Guru’ say that the jéva fell from
Vaikuëöha. The sahajiyäs, on the other hand, say the
jéva has always been in the material world and has no svarüpa
(and therefore the
Guru has to bestow one’s svarüpa).
Both views are refuted by the key çloka, jévera
‘svarüpa’ haya – kåñëera ‘nitya-däsa’ (8.1). The
following çlokas also refute such
apasiddhäntic concoctions.
8.33
bhakta-deha päile haya guëera smaraëa
guëäkåñöa haïä kare nirmala bhajana
CC Mad 24.111
bhakta-deha—the body of a devotee; päile—when
one gets; haya—there is; guëera
smaraëa—remembrance of the transcendental qualities; guëa-äkåñöa
haïä—being
attracted by the transcendental qualities;
kare—performs; nirmala bhajana—pure
devotional service.
Only when one gets a devotee’s spiritual
body (siddha-deha), can he do pure
bhajana and remember the transcendental qualities and pastimes of
Kåñëa. Being
attracted by Kåñëa’s qualities and
pastimes, one becomes a pure devotee engaged in
His eternal service in the nitya-lélä.
Çréla Gurudeva: We should note that the descriptions of siddha-deha
that çästra
and the mahäjanas have given are
for sädhakas on a particular level (those who
have reached the stage of ruci).
Wherever siddha-deha has been mentioned, it has
been in the context of rägänugaä-bhakti.
Specifically, such instructions are
intended for those very fortunate sädhakas
in whose hearts lobha (divine greed), a
genuine eagerness to attain rägätmikä-bhakti,
has arisen due to saàskäras
(spiritual impressions) from this life and
previous lives. It is one thing to
understand the excellence of a particular rasa
by the discrimination given in
çästra. It ia another matter altogether to have lobha for
that rasa. When someone
has lobha in a particular rasa,
then the symptoms of lobha will also be evident in
that sädhaka. When lobha arises,
rägänugä-bhakti sädhana begins from the stage
of ruci. (PP p. 88)
8.34
adhikära nä labhiyä siddha-deha bhäve
viparyaya buddhi janme çaktira abhäve
Bhajana-rahasya 1.10, Bengali
adhikara nä—without proper qualification; labhiyä—attaining;
siddha-deha—
spiritual body; bhäve—while
meditating; viparyaya—perverted, reversed; buddhi—
intelligence; janme—born; çaktira
abhäve—having insufficient power.
The intelligence of those who try to
contemplate their siddha-deha prematurely,
without sufficient qualification, becomes
bewildered due to their lack of spiritual
strength (bhoga-våtti will come and
their entire bhajana will be ruined).
Çréla Bhakti Promode Puré Mahäräja: What we must try to understand here is
the
following: If one thinks on that basis (CC
Ädi 3.15, see 11.44) that the various
regulative principles of the vidhi-märga
can be dispensed with before acquiring a
readiness for the manifestation of rägänuga-bhakti,
such a person will become a
religious hypocrite, a pretender and a präkåta-sahajiyä.
As the undesirable elements
of one’s character (anarthas) are
destroyed, spontaneous affection automatically
awakens. On the other hand, if one does
not rid himself of these undesirable
elements, the discussion of subjects for which
he is not qualified will in all likelihood
have disastrous consequences. (Art of
Sädhana ch. 1)
8.35
vidhi-märga-rata-jane svädhénatä
ratna-däne
räga-märge karän praveça
räga-vaçavarté haiyä pärakéya bhäväçraye
labhe jéva kåñëa-premäveça
kåñëa-näma dhare kata bala, BVT/PP p. 84
To the person fixed in the regulative
principles (niñöhä), the Holy Name gives the
jewel of independence, placing him on the
path of spontaneous devotion (rägänugabhakti).
That person, overcome by spontaneous
attachment to the Lord, takes shelter
of the parakéyä mood and goes on to
become absorbed in love for Kåñëa.
[Editorial note: The svarüpa or
siddha-deha can manifest only in the heart purified
of anarthas (impediments in the
form of material desires as well as misconceptions
such as dehätma-buddhi). If the svarüpa
is revealed artificially before that stage
(ruci), the disciple’s intelligence
will become bewildered (he will not be able to
reconcile his puruña abhimäna with
meditation on a female form), and he will
inevitably fall down. One cannot enter
fire (the brightly effulgent spiritual reality)
without being fire-proof. In our line, siddha-praëälé
(the identity of one’s eternal
svarüpa and relationship with Kåñëa) is given in seed form within
the dékñä and
sannyäsa mantras. It is only after niñöhä (at
ruci) that one’s svarüpa will begin to
manifest naturally and gradually under the
guidance of a svarüpa-siddha, a spiritually
perfected sad-guru.]
8.36 – sampadyävirbhävaù svena-çabdät
Vedänta Sutra 4.4.1
sampadya—of he who has attained perfection; ävirbhävaù—manifestation;
çabdätsvena—
by the word “own”.
‘In the stage of perfection, the form
which manifests is his own’ (This is a Vedänta
Sütra commentary
on a Chändogya Upaniñad çloka which states that every jéva has
his own (svena) innate svarüpa).
[‘Just so this blessed soul, rising up from the
[material] body and approaching the
supreme light with his own form achieves (the
Absolute).’ (Chändogya Upaniñad 8.12.2)]
8.37
apräkåta vastu nahe präkåta-gocara
veda-puräëete ei kahe nirantara
CC Mad 9.194
apräkåta—spiritual; vastu—substance; nahe—not; präkåta—of
matter; gocara—
within the jurisdiction; veda-puräëete—the
Vedas and the Puräëas; ei—this; kahe—
say; nirantara—always.
The Vedas and Puräëas always assert that
spiritual substance can never be
comprehended by the mundane senses.
A thunderbolt on the heads of the
sahajiyäs
8.38
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
Padma Puräëa/ BRS 1.2.234/CC Mad 17.136/BR
2.32/BPKG Biog. p. 242, 330
ataù—therefore; çré-kåñëa-näma-ädi—Lord Kåñëa’s name,
form, qualities, pastimes
and so on; na—not; bhavet—can
be; grähyam—perceived; indriyaiù—by the blunt
material senses; sevä-unmukhe—to
one engaged in His service; hi—certainly; jihväädau—
beginning with the tongue; svayam—personally;
eva—certainly; sphurati—
become manifest; adaù—those
(Kåñëa’s name, form, qualities and so on).
The näma-rüpa-guë-lélä of Çré Kåñëa
can never be perceived by the conditioned
soul. Only for one whose mind and senses
have ben purified by chanting and serving
under the guidance of sad-guru will
Kåñëa’s name, form, qualities and pastimes
become manifest. Çré harinäma will
manifest on the tongue of such a sevon-mukha
sädhaka naturally by itself.
Çréla Gurudeva: “This çloka is like a thunderbolt
on the heads of the sahajiyäs.”
This was one of Çréla Trivikräma Gosvämé
Mahäräja’s favourite çlokas and it is said
that he could
give it 64 different explanations.
8.39
kértana-prabhäve, smaraëa haibe,
se käle bhajana-nirjana sambhava
Mahäjana-racita Géta, Duñöa Mana! – Çréla
Bhaktisiddhänta Sarasvaté Prabhupäda
kértana-prabhäve—by the power of the chanting; smaraëa—remembering
the Lord’s
pastimes; haibe—will be; se käle—at
that time; bhajana-nirjana—solitary bhajana;
sambhava—possible.
The transcendental power of congregational
chanting automatically
awakens remembrance of the Lord and His
divine pastimes in relation to one’s
own eternal spiritual form. Only at that
time does it become possible to go off to
a solitary place and engage in the
confidential worship of Their Lordships
(añöa-käléya-lélä-smaraëa).
Çréla Gaurakiçora Däsa Bäbäjé Mahäräja: “Sit near me and chant the names of Çré
Hari in a loud voice. By artificially
engaging in the rememberance of pastimes (añöakäléya-
lélä-smaraëa) , the ghost of anarthas and the
evil spirit of mäyä shall seize your
neck with great force.” (Gauòéya, Vol.
14, p. 218)
Çréla Jagannätha Däsa Bäbajé Mahäräja: “Artificial remembrance is not the way
of
rüpänugas, the followers of Çréla Rüpa Gosvämé.
Spontaneous remembrance by
means of çré-näma-kértana is the
only aim of the Gauòéya Vaiñëavas.” (Gauòéya, Year
17, p. 505)
[Editorial note: Other relevant çlokas
are, ädau çraddhä tataù sädhu-saìga(12.C.3),
kona bhägye kona jévera (22.20), kåti-sädhyä bhavet
sädhya-bhäva….nitya-siddhasya
bhävasya (12.C.1), raghunäthera pada-padme (CC
Ädi 4.40), ceto-darpaëa-märjanam
(13.17) and yathottaram asau sväda (12.E.9).
References: BPKG’s Biography, p. 469-
480; Prabandha Païcakam (Five Essential
Essays), chapter 4, ‘Bäbäjé Veça & Siddhapraëälé’
(for Çréla Gurudeva’s exquisitely
eye-opening exposition of the jéva-svarüpa
issue); BVT’s commentary on ceto-darpaëa-märjanam
inÇré Çikñäñöaka 1 p. 11; The
‘Guru Tattva’ paper “Çré Gurudeva and the
Svarüpa of the Jéva”.
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda: “Our (Çré Gauòiyä Matha) siddhapraëälé
is ‘tånäd api sunécena’” (meaning
that one must have attained humility and
guru-niñöhä before contemplating the higher
confidential realms of bhajana)]
8.40
Ära Kena Mäyä-Jäle, Çréla Bhaktivinoda
Öhäkura (SGG p. 82)
ära kena mäyä-jäle paòitecha, jéva-ména
nähi jäna baddha ha’ye ra’be tumi
cira-dina (1)
O fish-like jéva, why are you again
falling into the nets of mäyä? You do not know
that being bound up by those nets, you
will have to remain in this world for a long,
long time.
ati tuccha bhoga-äçe, bandé ha’ye
mäyä-päçe
rahile vikåta-bhäve daëòya yathä parädhéna
(2)
Due to your desires for insignificant
enjoyment, you will become a captive in
mäyä’s snare and will remain in a spiritually diseased condition,
punishable as a
dependent servant.
ekhana bhakati-bale,
kåñëa-prema-sindhu-jale
krédä kari’ anäyäse thäka tumi kåñëädhéna
(3)
Now, on the strength of pure devotion,
play freely in the ocean of kåñëa-prema
and always remain
subservient to and dependent on Çré Kåñëa
Thus ends the
8th chapter – Jéva tattva
Chapter 9 – Acintya-bhedäbheda-tattva
We are inconceivably one with and
different from Kåñëa
Çré-Daça-Müla-Tattva States:
9.1
hareù çakteù sarvaà cid-acid akhilaà syät
pariëatiù
vivartaà no satyaà çrutim iti viruddhaà
kali-malam
harer bhedäbheda-çruti-vihita-tattvaà
suvimalaà
tataù premnaù siddhir bhavati nitaräà
nitya-viñaye
Çré-Daça-Müla-Tattva, 8/JD Chapter 18
sarvam—everything; cit-acit—spiritual and material;
syät—should be understood to
be; pariëatiù—the transformation; çakteù—of
the energy; hareù—of Lord Hari;
vévartam—the impersonalist philosophy of illusion; na—not; tu—indeed;
satyam—
true; kali—of the age of Kali; malam—contamination;
viruddham—contradicting;
çrutim—by the Vedas; suvimalam—very pure; tattvam—truth;
vihita—established;
çruti—in the Vedas; iti—that; akhilam— everything;
abhedau— simultaneously one;
bheda—and different; hareù—from Lord Hari; tataù—therefore;
siddhiù—the
perfection; premëaù—of spiritual
love; bhavati—may be; nitaräm—eternally; nityaviñaye—
when one accepts this eternal and
all-encompassing principle.
The entire spiritual and material creation
is a transformation of Çré Kåñëa’s çakti.
The impersonal philosophy of illusion (vivarta-väda)
is not true. It is an impurity
produced by Kali-yuga, and is contrary to
the teachings of the Vedas. The Vedas
support acintya-bhedäbheda-tattva (inconceivable
oneness and difference) as the
pure absolute doctrine, and one can attain
perfect love for Kåñëa when he accepts
this principle.
The Supreme Absolute Truth is One – ‘ekam
eva paramaà tattvaà’
9.2
ekam eva paramaà tattvaà
svabhävika-acintya-çaktyä
sarvadaiva
svarüpa-tad-rüpa-vaibhava-jéva-pradhäna-rüpeëa
caturddhävatiñöhate, süryäntara-maëòalasthita-teja
éva
maëòala-tad-bahirgata-tad-raçmi-tat-praticchavi-rüpeëa
Bhägavat-sandarbha, Anu. 16.16/Biog. p.
366/JD ch. 18
The Absolute Truth is one. His unique
characteristic is that He is endowed with
inconceivable potency through which He is
always manifested in four ways: 1)
svarüpa (His original form), 2) tad-rüpa-vaibhava (His
personal splendor, including
His eternal abode and eternal associates,
expansions and avatäras), 3) jévas (the
individual souls), and 4) pradhäna (the
material energy). These four features are
likened to the interior of the sun planet,
the surface of the sun, the sun-rays
emanating from this surface, and a
remotely situated reflection, respectively.
9.3
• advaya-jïäna-para-tattva – The Absolute Truth is undivided knowledge.
Bhag. Sand. 16.16/JD Ch.18
• ekam eva paramaà tattvaà – The Absolute Truth is one.
Bhag. Sand. 16.16/JD Ch.18
• ekam evädvitéyam – The absolute truth is one without a
second.
Chändogya Upaniñad 6.2.1/JD Ch.18
• neha nänästi kiïcana
Båhad-äraëyaka Upaniñad 4.4.19
Other than the one non-dual absolute
truth, advaya-brahma, there is no existence
of any separate forms.
• sarvaà khalv idaà brahma – This entire creation is the form of the
Absolute.
Chändogya Upaniñad 3.14.1/JD Ch. 18
[Editorial note: Therefore the
absolute truth is simultaneously saviçeña (full of
qualities) and nirviçeña (devoid of
qualities). However, the saviçeña feature is
superior. (Çré-çikñäñöaka 1.5)]
There is no svagata-bheda in the Absolute
Truth
9.4
aìgäni yasya sakalendriya-våttimanti
paçyanti pänti kalayanti ciraà jaganti
änanda-cinmaya-sad-ujjvala-vigrahasya
govindam ädi-puruñaà tam ahaà bhajämi
Çré Brahma-saàhitä 5.32
aham bhajämi—I engage in the bhajana; tam
govindam—of Him Govinda; ädipuruñam—
the original person; vigrahasya—whose
form (is) cinmaya—embued with
spirit; änanda—bliss; sat—substantiality;
ujjvala—full of dazzling splendor; yasya—
whose; aìgäni—limbs; våttimanti—possess
the functions; sakala-indriya—of all His
organs; yasya—whose; aìgäni—plenary
portions paçyanti—behold; pänti—
maintain; kalayanti—manifest; ciram—eternally;
jaganti—the universes.
“I engage in the bhajana of Çré
Govinda, the primeval Lord. His transcendental
form is full of bliss, truth,
substantiality and is thus full of the most dazzling splendor.
Each of the limbs of that transcendental
figure possesses in Himself, the full-fledged
functions of all the organs, and eternally
sees, maintains and manifests the infinite
universes, both spiritual and mundane.”
There is no svajätéya-bheda in the
Absolute Truth
9.5
dépärcir eva hi daçäntaram abhyupetya
dépäyate vivåta-hetu-samäna-dharmä
yas tädåg eva hi ca viñëutayä vibhäti
govindam ädi-puruñaà tam ahaà bhajämi
BS 5.46
aham bhajämi—I engage in the devotion service of; ädi-puruñam—the
original
person; tam govindam—Him, the
charmer of cow and milkmaids; eva hi—certainly;
(just like) dépa-arciù—the flame of a lamp; abhyupetya—expands;
dépäyate—lighting;
daça-antaram—ten other lamps; samäna-dharmä—equally
powerful; vivåta-hetu—as
their expanded cause; ca—also; eva
hi—in exactly; yaù—who; tädåk—same way;
viñëutayä—by His expansion as Lord Viñëu; vibhäti—He
illuminates;
When the flame of one candle is expanded
to another candle and placed in a
different position, it burns separately,
and its illumination is as powerful as the
original candle’s. Similarly, the Supreme
Lord, Govinda, expands Himself in
different forms as Viñëu, who is equally
luminous, powerful and opulent. Let me
worship that Supreme Personality of
Godhead, Govinda.
There is no vijätéya-bheda in the Absolute
Truth
9.6
çakti-çaktimator abhedaù
Vedänta sutra/Biog. p. 28/JD Ch.9&14
There is no difference between the
energetic and energy, the potent and the
potency.
9.7
içäväsyam idam sarvaà / yat kiïca jagatyäà
jagat
Éçopaniñad 1/JD Ch. 6
éça—by the Lord; äväsyam—controlled; idam—this; sarvam—all;
yat kiïca—
whatever; jagatyäm—within the
universe; jagat—all that is animate or inanimate.
Everything animate or inanimate that is
within the universe is controlled and
owned by the Lord.
Kåñëa is equipped with His inconceivable
potency
9.8
aghaöana ghaöana patéyasé çakti
BR 1.1 pt
The potency that makes the inconceivable
conceivable and the impossible
possible.
Çréla Gurudeva (Italy 2004): “I have come to make the impossible
possible.”
9.9
kartum akartum anyathä kartuà
Paramätma Sandarbha An. 93
kartum—to do; akartum—not to do; anyathä—otherwise;
kartuà—to do.
He has the power to do anything, to undo
anything, or to change anything into
anything else. Although He is the doer, He
is nonetheless the non-doer
Kåñëa is everyone’s maintainer
9.10
yato vä imäni bhütäni / jäyante yena
jätäni jévanti
yat prayanty abhisaàviçanti / tad
vijijïäsasva tad brahma
Taittiréya Up. 3.1.1/Paramätma Sand. 55/JD
Ch.15&18/Biog. p.282/KGH (P)
yataù—from whom; vai—indeed; imäni—these; bhütäni—beings;
jäyante—are
born; yena—by whom; jätäni—born;
jévanti—live; yat—what; prayanti—go;
abhäsaàviçanti—enter; tat—that; vijijïäsasva—you
should try to know; tat—that;
brahma—the Supreme.
One should enquire about that Brahman from
whom all living entities are born,
by whom their existence is maintained and
into whom they all ultimately enter. (see
6.12 nityo nityänäà)
Çréla Bhakti Prajïäna Keçava Gosvämé
Mahäräja explains in his Çré Rädhä
Vinoda-Bihäré Tattväñöakam:
9.11
SGG p. 172
rädhä-cintä-niveçena yasya käntir vilopitä
çré-kåñëa-caraëaà vande
rädhäliìgita-vigraham (1)
I worship the lotus feet of that form of
Çré Kåñëa when, due to being thoroughly
immersed in separation from Çrématé
Rädhikä (who is displaying mäna, Her mood of
jealous anger), His own dark complexion
vanishes and He assumes Her bright,
golden luster; or, I worship the lotus
feet of Çré Kåñëa as He is embraced by Çrématé
Rädhikä (after Her mäna has
broken).
sevya-sevaka-sambhoge dvayor bhedaù kuto
bhavet
vipralambhe tu sarvasya bhedaù sadä
vivarddhate (2)
When Çré Kåñëa (sevya – who always
takes service from sevaka) and Çrématé
Rädhikä (sevaka – who is always
doing sevä to sevya) meet together and enjoy each
other, how can there be any distinction
between Them? But in vipralambha Their
feelings of separateness perpetually
intensify. [Sevya is bhoktä Bhagavän – who is
always enjoying. Sevaka is bhogya
– who is enjoyed. At time of meeting there is no
bheda, difference, between Them – They are abheda,
non-different. In separation,
the bheda mood especially
increases.]
cil-lélä-mithunaà tattvaà bhedäbhedam
acintyakam
çakti-çaktimator aikyaà yugapad varttate
sadä (3)
By the influence of acintya-çakti, the
Divine Couple, çakti (potency) and çaktimän
(the possessor of potency) who perform
unlimited transcendental pastimes, are
forever simultaneously different and
non-different. [Para-tattva is never without
çakti. When çakti-çaktimän are one svarüpa, in one
body, then Gaura-tattva is
manifest, and when they are separate in
two bodies, Kåñëa as lélä-puruñottama, enjoys
léläs with Çrématé Rädhikä.]
All the universes are situated within
Bhagavän and Bhagavän is also fully
present in every atom of all the universes
by the influence of His acintya-çakti
9.12
eko ’py asau racayituà jagad-aëòa-koöià
yac-chaktir asti jagad-aëòa-cayä yad-antaù
aëòäntara-stha-paramäëu-cayäntara-sthamgovindam
ädi-puruñaà tam ahaà bhajämi
Brahma Samhita
35
aham bhajämi—I render service; tam—to that; ädi-puruñam
govindam—primeval
Person, Çré Govinda; api—although; asau
asti—He is
exists; ekaù—in a single
tattva; yat-çaktiù—by His
self-sufficient potency; racayitum—in creating; koöim—
the tens of milllions; jagad-aëòa—of
universes; yad-antaù—through His entrance;
cayä—within the host; jagad-aëòa—of universes; antara-stha—He
becomes
situated; aëòa—(simultaneously) in
each universe; antara-stham—and within;
cayä—each of the host; paramäëu—of parama-aëus (atoms).
Çakti (potency) and çaktimän (potent) are
one undifferentiated principle. The
çakti by which billions of universes are
created is situated inseparably within
Bhagavän. All the universes are situated
within Bhagavän and Bhagavän is also fully
present in every atom of all the universes
by the influence of His acintya-çakti. I
render service to that ädi-puruña, Çré Govinda.
(see 3.33 – yathä mahänti bhütäni)
9.13 – eko bahu syäà
Chändogya Upaniñad 6.2.3
eka—one; bahu—many; syäm—I will be;
Çré Bhagavän thought: Although I am one, I
shall become many. (Kåñëa is One
and becomes many. Yet becoming many, He
still remains One). [BS 35 pt]
9.14
oà pürëam adaù pürëam idaà / pürëät pürëam
udacyate
pürëasya pürëam ädäya / pürëam
evävaçiñyate
Çré Içopaniñad, invocation
oà—the Complete Whole; pürëam—perfectly complete; adaù—that;
pürëam—
perfectly complete; idam—this
phenomenal world; pürëät—from the all-perfect;
pürëam—complete unit; udacyate—is produced; pürëasya—of
the Complete
Whole; pürëam—completely, all; ädäya—having
been taken away; pürëam—the
complete balance; eva—even; avaçiñyate—is
remaining.
The Personality of Godhead is perfect and
complete, and because He is
completely perfect, all emanations from
Him, such as this phenomenal world, are
perfectly equipped as complete wholes.
Whatever is produced of the Complete
Whole is also complete in itself. Because
He is the Complete Whole, even though so
many complete units emanate from Him, He
remains perfectly complete.
9.15
mayä tatam idaà sarvaà / jagad
avyakta-mürtinä
mat-sthäni sarva-bhütäni / na cähaà teñv
avasthitaù
BG 9.4
mayä—by Me; tatam—pervaded; idam—this; sarvam—all;
jagat—cosmic
manifestation; avyakta-mürtinä—by
the unmanifested form; mat-sthäni—in Me;
sarva-bhütäni—all living entities; na—not; ca—also;
aham—I; teñu—in them;
avasthitaù—situated.
By Me, in My unmanifested form, this
entire universe is pervaded. All beings are
in Me, but I am not in them.
9.16
na ca mat-sthäni bhütäni / paçya me yogam
aiçvaram
bhüta-bhån na ca bhüta-stho / mamätmä
bhüta-bhävanaù
BG 9.5
na—never; ca—also; mat-sthäni—situated in Me; bhütäni—all
creation; paçya—
just see; me—My; yogam aiçvaram—inconceivable
mystic power; bhüta-bhåt—the
maintainer of all living entities; na—never;
ca—also; bhüta-sthaù—in the cosmic
manifestation; mama—My; ätmä—Self;
bhüta-bhävanaù—the source of all
manifestations.
And yet everything that is created does
not rest in Me. Behold My mystic
opulence! Although I am the maintainer of
all living entities and although I am
everywhere, I am not a part of this cosmic
manifestation, for My Self is the very
source of creation.
9.17
janma karma ca viçvätmann / ajasyäkartur ätmanaù
tiryaì-nèñiñu yädaùsu / tad
atyanta-viòambanam
SB 1.8.30
janma—birth; karma—activity; ca—and; viçva-ätman—O
soul of the universe;
ajasya—of the unborn; akartuù—of the inactive; ätmanaù—of
the vital energy;
tiryak—animal; nå—human being; åñiñu—in the sages; yädaùsu—in
the water; tat—
that; atyanta—veritable; viòambanam—bewildering.
[Queen Kunté said:] “Of course it
is bewildering, O soul of the universe, that You
work, though You are inactive, and that
You take birth, though You are the vital
force and the unborn. You Yourself descend
amongst animals, men, sages and
aquatics. Verily, this is bewildering.”
9.18
gopy ädade tvayi kåtägasi däma tävad
yä te daçäçru-kaliläïjana-sambhramäkñam
vaktraà ninéya bhaya-bhävanayä sthitasya
sä mäà vimohayati bhér api yad bibheti
SB 1.8.31
creating disturbances (by breaking the
butter pot); däma—rope; tävat—at that time;
yä—that which; te—Your; daçä—situation; açru-kalila—overflooded
with tears;
aïjana—ointment; sambhrama—perturbed; akñam—eyes; vaktram—face;
ninéya—
downwards; bhaya-bhävanayä—by
thoughts of fear; sthitasya—of the situation; sä—
that; mäm—me; vimohayati—bewilders;
bhéù api—even fear personified; yat—
whom; bibheti—is afraid.
[Queen Kunté said:] “My dear Kåñëa,
Yaçodä took up a rope to bind You when You
committed an offense, and Your perturbed
eyes overflowed with tears, which washed
the mascara from Your eyes. And You
were afraid, though fear personified is afraid
of You. This sight is bewildering to me.”
Thus ends the
9th chapter – Acintya Bhedäbheda-tattva
Om Tat Sat
(Continued...)
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