BY: SUN STAFF
Jan 10, CANADA (SUN) —
Tattva Sandarbha
by Srila Jiva Goswami
SECTION FORTY-FOUR
Therefore, since the Lord and the jiva are naturally distinct, the Lord being the basis of Maya and the jiva being deluded by her, it is concluded that service to the Lord is the process.
Sri Jiva Toshani Commentary
Vyasadeva saw that the Lord is the basis of Maya, mayanca tadapasrayam (SB. 1.7.4). He also saw that only the living entity is deluded by Maya, yaya sammohitah jivah (SB. 1.7.5). Thus the Lord and the jiva are naturally distinct from each other, for the Lord never comes under the spell of Maya. The Lord can never turn into a jiva nor can a jiva elevate himself to be the Lord. Srila Vyasadeva also saw that the process for the jiva's release from bondage is devotional service to the Supreme Lord, bhaktiyogamadhokshaje (S.B.1.7.6).
The word eva, 'only', in this anuccheda (tad bhajanasya eva) indicates that no means other than bhakti-yoga can cut the bonds of Maya. No other method, including jnana yoga and ashtanga yoga, is potent enough to relieve the miseries of the jiva. Lord Krishna declares this in Bhagavad-gita (7.14): daivi hy esha gunamayi mama maya duratyaya, mameva ye prapadyante mayametam taranti te, that His divine energy, Maya, is impossible to overcome, except for one who surrenders unto Him. Other paths may at best elevate one to the mode of goodness by purifying the heart of the lower modes, but they cannot elevate a person to full trancendence without the mercy of bhakti.
If so, why do the scriptures describe these paths at all? Other paths are given in the scriptures because of the varied natures and interests of conditioned souls, but they are not really alternative paths. The ultimate purpose of all such paths is to direct jivas to the path of unmixed devotional service. Narada Muni confirms this in his teachings to Yudishthira Maharaja (S.B. 7.15.28,29):
"Ritualistic ceremonies, regulative principles, austerities, and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration. As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead."
The word bhede (dvayorbhede) 'both being different' is also significant. By this word, Srila Jiva Gosvami stresses that unless the jiva understands clearly that the Lord is different from and superior to him, he will not pursue devotional service. This conviction is essential in spiritual life. The natural tendency of a conditioned soul is to think himself the controller, the lord of all he surveys. This makes him loathe the process of surrendering. Indeed this is the great peril in bhakti-yoga, for the roots of the jiva's desire to control are very deep and they sprout with various symptoms at different times along the path. Unless the candidate keeps vigilant guard, residual desires to be the master will appear along the way and slow his progress on the path of pure Krishna consciousness.
In the next section, Srila Jiva Gosvami concludes this part of his discussion with a reference to prayojana, the goal of bhakti-yoga.
Go to Section Forty-five
Return to Section Forty-three
