BY: SUN STAFF
Jan 2, CANADA (SUN) —
Tattva Sandarbha
by Srila Jiva Goswami
SECTION THIRTY-SIX
The difference between the jiva and the Lord is not because of their pariccheda (separating or limiting) or pratibimba (reflecting) and so on into different types of upadhis or limiting adjuncts.
Sri Jiva Toshani Commentary
The Mayavada philosophers hold that there is one reality--the formless, indivisible, non-variegated, impersonal Brahman--and they have various theories for explaining the apparent existence of jiva and Isvara. Out of these the two mentioned in this section are most prevalent, although there have been many modifications. According to the paricchedavada, the one indivisible Brahman appears divided into many embodied jivas because of various upadhis, just as the one great sky (mahakasa) appears divided in various pots (ghatakasa).
No difference exists between the sky inside the pot and the sky outside it. The distinction is assumed only for practical purposes. Once the pot is broken the sky inside merges into the great sky without and all apparent distinction vanishes. Similarly, there is no difference between Brahman and the embodied jiva. The limiting adjunct, the subtle body, is actually a false limitation the jiva adopts as a result of contact with the avidya potency of Maya, causing him to appear separated from Brahman. When Brahman is limited by a subtle body It becomes a jiva. When It is limited by avidya It is called Isvara. This doctrine of separation was propagated by Vacaspati Misra (9th. Century), the writer of the Bhamati commentaries on Sankara Bhashya.
According to the pratibimbavada, the formless, undivided Brahman reflects into the various subtle bodies made of avidya and appears as many, just as the one sun reflects as many in various receptacles of water. In this example, the sun is never affected by movement or change in the water, only the reflection is affected. Similarly, happiness and distress is an illusion perceived by the jiva only in the conditioned or reflected state. In reality the jiva is Brahman, which is like the sun in that it is never affected by the reflected activities of the jiva. At the time of liberation the jiva, freed from illusion, reverts to his original Brahman consciousness. This is the Mayavada version of how the jiva came about.
The same Brahman, according to the Mayavadis, when reflected in the vidya potency of Maya is called Isvara, or the Lord. By dint of this contact with Maya Brahman assumes a personal but non-eternal form, which is not influenced by Maya like the jiva. Nonetheless, Isvara's manifestation in a personal feature is the work of Maya and is still inferior to the all-pervasive Brahman. All the incarnations of God described in Vedic literature are the result of Brahman combined with Maya's vidya potency to produce these Isvaras. This personal manifestation of God has a subtle and gross body like the jiva, but, unlike the jiva, He does not accept this body because of past karma nor is He bound by His activities, like the jiva. Thus jiva and Isvara are distinct from each other.
The Mayavadis try to further support their idea by citing scripture. For example, they quote the Shruti statement, karyapadhirayam jivah karnopadhirishvarah (Suka-rahasyopanishat 2.12), "The jiva is a reflection in the antahkaran, or heart, and Ishvara is a reflection in avidya."[i]
"Just as the one effulgent sun appears as many when reflected in different pots of water, so does the one unborn Atma or Brahman appear as many beings when reflected in various bodies."[ii] (Quoted by Baladeva Vidyabhushana)
Some monists also cite Srimad Bhagavatam (12.4.30) as indicative of pratibimbavada and paricchedavada:
"This is certain, that there is no variety in the Absolute Truth. If an ignorant person accepts variety in the Absolute Truth, his understanding is just like accepting a difference between the sky in a pot and the sky above, or between the Sun and it's reflection in water, or between the air outside the body and the air inside the body."[iii]
Srila Jiva Gosvami, following in Lord Caitanya Mahaprabhu's footsteps, contends that both of these doctrines of the impersonalists are not supported by the experience of Sri Vyasadeva. This is evident from the analysis already presented, but in the upcoming sections he points out the specific defects in these two theories of the Mayavada school.
[i]* The real meaning is that the jiva is conditioned by the material body which is a product (karya) of Maya and the Lord as a Purusha incarnation has Maya (karana) as His upadhi, but she never influences him.
[ii]** For the real meaning of this verse see section forty-two.
[iii] The implication of this verse is that there is one Absolute Personality of Godhead, who manifests in many svamsa and vibhinnamsa forms, but all these expansions are non-different from Him.
Go to Section Thirty-seven
Return to Section Thirty-five
