BY: SUN STAFF
Jan 26, CANADA (SUN) —
Tattva Sandarbha
by Srila Jiva Goswami
SECTION SIXTY
The verse beginning with ekamekatarabhave quoted in the preceding section (SB. 2.10.9) demonstrates that none of these three purushas (mentioned in verse SB. 2.10.8) can be considered as the asraya since they are mutually dependent. The explanation is like this. Without the existence of the visible object [1], one can neither prove the existence of the senses, because they are inferred from the perception of the object, nor the existence of the seer. Neither can one prove the existence of the presiding deities of the senses, such as the sun, because they are inferred from the function of the senses.
In the same way, in the absence of the presiding deities of the sense organs, the senses cannot function. Without the functioning of the senses one cannot perceive the visible object. Thus it was said that in the absence of anyone of these three, the other two cannot be ascertained.
The one who knows these three, perceiving them as the witness, that Paramatma is called the Asraya, or the fountainhead. Although these three are the Asraya of each other, Paramatma, who is grounded in His own self, is the independent Asraya. The adjective svasraya, "being His own shelter", is used to distinguish Him from others. He is also the Asraya for others.
The pure jiva is part and parcel of Paramatma and in that sense non-different from Him. And it is in this sense also that the pure jiva is sometimes referred to as the asraya. Still he should never be considered as the asraya independently of Paramatma, although he is described as the witness in the Srimad Bhagavatam (1.7.5):
Although the jiva is transcendental to the three modes he considers himself to be made of matter and thus attains misery.
The different states of wakefulness, dreaming, and deep sleep are the outcome of intellect and originate from the modes of nature, but the living being, who is the witness, is distinct from them (S.B. 11.13.27) and the pure jiva witnesses the activities of the impure agent, the mind..."(S.B. 5.11.12)
Or the explanation is given below. Why not consider the adhyatmika purusha along with the other two as the asraya? That is true, but because they are dependent on each other, they cannot be considered as absolute asrayas (independent of Paramatma) and thus the term asraya cannot be applied to them in the primary sense. This is indicated by the word ekamekatarabhave, "if one is absent, the others cannot be perceived."
Then why not consider the witness, the pure jiva as the asraya? This is replied to by the phrase tritayamiti, "He who knows all three is the atma." The atma is the witnessing jiva, but the asraya of this jiva is the Paramatma, who has no asraya other than Himself. This is confirmed in the Hamsaguhya prayers:
The jiva can know material nature, the false ego, and the three modes, but he can never know the unlimited, all-knowledgeable Personality of Godhead. Therefore I adore Him. Thus only the Paramatma, who is defined in the Srimad Bhagavatam 2.10.7, in section 58 as the source of creation, dissolution, and perception, is the Asraya.
Sri Jiva Toshani Commentary
Srila Jiva Gosvami shows here that except for the Lord none can be the Asraya, the tenth topic of the Srimad Bhagavatam. At a cursory look the jiva along with the presiding deities appear to be the asrayas. The jiva, or the conditioned soul, is the asraya for the gross body and the presiding deities are the asraya for the senses, but none of them can be asraya independent of the others. For example, without a gross body the conditioned jiva cannot see a flower, because the distinction between the presiding deity of the senses and the jiva does not exist. On the other hand, if the body is manifest, then the senses come and sit in their respective seats and are presided over by different demigods. Still, if the demigods do not support, the senses cannot perceive. The presiding deity of the eye, for example, is the sun. Without its light, the eye cannot perceive visible objects although supported by the jiva. For proper perception all three must be present: the jiva, the gross body, and the demigods.
The activities of these three purushas are witnessed by Paramatma, who is the Asraya for Himself as well as for the jiva. He is the ultimate Asraya. Although the jiva is the witness of the various mental states, it is not the absolute shelter for them. Sometimes the jiva is referred to as asraya, considering him to be non-different from the Lord, owing to being His minute fraction, but he is never the asraya in the primary sense.
The jiva is the marginal energy of the Lord and the energy can never be independent of the energetic; but, because the jiva is part and parcel of the Lord, he has some characteristics of the Lord in very minute degree, just as a drop from the ocean has some characteristics of the ocean. The ocean has waves, hurricanes, ebbs, and tides, none of which occurs in the drop. The ocean gives shelter to the whole oceanic world and one can sail or surf on it, but the drop can never provide such shelter and entertainment to others. Similarly, the Supreme Lord is the shelter and source of happiness of all existence, which the jiva cannot claim. Thus the jiva, although one with the Lord is in some respects, cannot be the object of worship independent of the Lord, who is the basis of all existence. The Lord is the Supreme substratum or shelter for Himself as well as others. This is the import of Sukadeva Gosvami's statements explaining the various topics defined in the Srimad Bhagavatam.
Srila Suta Gosvami will now draw the same conclusion from a slightly different angle, while explaining the characteristics of a Maha-Purana.
[1] "Visible object" here refers to any sense object.
Go to Section Sixty-one
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