Śrī Caitanya Śikṣāmṛta

Prathama Varṣa
(First Shower)

Caturtha Dhara
(Fourth Stream)

The Jīva – Bound and Liberated

We have received several teachings from the divine mouth of the Lord. In His instructions to Sanātana, He says:

advaya-jñāna-tattva kṛṣṇa svayaṁ bhagavān
svarūpa-śakti rūpe tāṅra haya avasthāna
svāṁśa-vibhinnāṁśa-rūpe hañā vistāra
ananta vaikuṇṭha-brahmāṇḍe karena vihara
svāṁśa-vistāra catur-vyūha avatāra-gaṇa
vibhinnāṁśa jīva tāṅra śaktite gaṇana
sei vibhinnāṁśa jīva dui ta’ prakāra
eka nitya-mukta eka nitya-saṁsāra
nitya-mukta nitya kṛṣṇa-caraṇe unmukha
kṛṣṇa-pāriṣada nāma, bhuñje sevā-sukha
nitya-bandha kṛṣṇa haite nitya-bahirmukha
nitya-saṁsāra bhuñje narakādi duḥkha
sei doṣe māyā-piśācī daṇḍa kare tāre
ādhyātmikādi tāpa-traya tāre jāri’ māre
kāma-krodhera dāsa hañā tāra lāthi khāya
bhramite bhramite yadi sādhu-vaidya pāya
tāṅra upadeśa-mantre piśācī palāya
kṛṣṇa-bhakti pāya tabe kṛṣṇa-nikaṭa yāya

The non-dual Absolute Truth is Svayaṁ-Bhagavān Kṛṣṇa. He exists in the form of His intrinsic potency (svarūpa-śakti). Expanding as His own plenary portions (svāṁśa) and separated parts (vibhinnāṁśa), He sports throughout the unlimited Vaikuṇṭhas and material universes. His svāṁśa expansions comprise the Catur-vyūha and the various avatāras. His vibhinnāṁśa expansions are the jīvas, who are counted among His potencies. These vibhinnāṁśa jīvas are of two kinds – one is eternally liberated, and the other is eternally bound to this world. The eternally liberated jīvas are forever turned toward Kṛṣṇa’s feet. They are known as Kṛṣṇa’s eternal associates and relish the happiness of His service. The jīvas who are eternally bound to this world are perpetually turned away from Kṛṣṇa. They wander continually through material existence, experiencing the sufferings of hell and other miseries. Because of that fault, the witch Māyā punishes them. She scorches them with the threefold miseries beginning with the adhyātmika afflictions. Becoming servants of lust and anger, they are constantly beaten by their kicks. If, while wandering from one birth to another, they happen to meet a sādhu physician, then by the mantra of his instruction the witch flees. They then attain kṛṣṇa-bhakti, and thereafter achieve Kṛṣṇa’s presence. (Caitanya-caritāmṛta, Madhya-līlā 22.7-15)

This is found elsewhere in the teachings to Sanātana:

jīvera svarūpa haya kṛṣṇera nitya-dāsa
kṛsnera taṭasthā-śakti bhedābheda-prakāśa
sūryāṁśa-kīraṇa yena agni-jvālā-caya

The essential nature of the jīva is that of the eternal servant of Kṛṣṇa. The jīva is a manifestation of Kṛṣṇa’s taṭasthā-śakti (marginal potency), revealing simultaneous difference and non-difference. Like rays of sunlight, or like tongues of flame from a fire. (Caitanya-caritāmṛta, Madhya-līlā 20.108-109)

Again, in the instructions to Rūpa:

eita brahmāṇḍa bhari ananta jīva-gaṇa
caurāśī-lakṣa yonite karaye bhramaṇa
keśāgra-śateka-bhāga punaḥ śatāṁśa kari
tāra sama sūkṣma jīvera svarūpa vicāri

In this way the unlimited jīvas fill the entire universe, wandering through eighty-four hundred thousand species of life. If one were to divide the tip of a hair into a hundred parts and then divide one of those parts into a hundred parts again – of that fineness is the subtle essential form of the jīva to be considered. (Caitanya-caritāmṛta, Madhya-līlā 20.108-109) (1)

(1) keśāgra-śata-bhāgasya śatāṁśa-sadṛśātmakaḥ
jīvaḥ sūkṣma-svarūpo’yaṁ saṅkhyātīto hi cit-kaṇaḥ

The jīvas, whose nature is like one hundredth of one hundredth of the tip of a hair, possess an exceedingly subtle form. Indeed, as a particle of consciousness, they are beyond number. (Caitanya-caritāmṛta, Madhya-līlā 19.140)

In his teachings to Sārvabhauma, the Lord said:

māyādhīśa māyā-vaśa īśvare-jīve bheda
hena-jīve īśvara-saha kaha ta’ abheda
gītā-śāstre jīva-rūpa ‘śakti’ kari’ māne
hena jīve ‘bheda’ kara īśvarera sane

There is a difference between Īśvara, who is the master of māyā, and the jīva, who is subject to māyā. Yet they say that such a jīva is non-different from Īśvara. In the Gītā-śāstra, the jīva is accepted as a potency  of the Lord, and in this way the jīva is non-different from Īśvara. (Caitanya-caritāmṛta, Madhya-līlā 20.108-109)

The essential meaning of these mahā-vākyas (great statements) is this – Kṛṣṇa-candra, who possesses inconceivable potency (acintya-śakti) and is full of independent will, sports in two ways through His own cit-śakti, as svāṁśa (personal expansions) and as vibhinnāṁśa (separated expansions). Through svāṁśa He expands into the Catur-vyūha and innumerable avatāras. Through the vibhinnāṁśa He has expanded the totality of jīvas. (2) In the expansion of svāṁśa, the full cit-śakti is operative. All such expansions are viṣṇu-tattva – omnipotent. From the complete Whole, each part receives full potency. Just as, when infinite lamps are lit from one great lamp, the great lamp suffers no diminution, (3) and each individual lamp is equal to the great lamp – in the same way the expansion of svāṁśa is to be understood. The Puruṣas manifested as svāṁśa are the great Īśvaras and do not experience the results of karma; although they are, like Kṛṣṇa, full of independent will, they remain subordinate only to Kṛṣṇa’s will.

(2) kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Just as milk becomes yoghurt due to a particular transformation, but is not a separate principle from its cause, I worship Govinda, the original Person, who similarly takes the position of Śambhu for a particular duty. (Brahma Saṁhitā 5.45)

(3) dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The light of one original lamp is spread to other lamps, and although it shines separately in them, it is of an equal nature due to its expansive nature. I worship Govinda, the original Person, who manifests in the same all-pervading way as the forms of Viṣṇu. (Brahma Saṁhitā 5.46)

The extremely subtle, fragmental portions of the cit-śakti become the jīvas in the form of vibhinnāṁśa. (4) This is called the taṭasthā-śakti. The very tattva that stands between the cit–śakti and the māyā–śakti is the taṭasthā-śakti. In it there is no manifestation of māyā-śakti. Yet, by virtue of its minuteness, it is prone to māyā. Such a śakti has arisen from Kṛṣṇa’s acintya-śakti. Kṛṣṇa’s absolute, unchecked will is its root. All the vibhinnāṁśa jīvas are eligible to experience the results of karma. (5)

(4) bālāgra-śata-bhāgasya śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate

The jīva should be understood to be a portion equal to one hundredth of one hundredth of the tip of a hair divided into a hundred parts; yet it is fit for eternality. (Śvetāśvatara Upaniṣad 5.9)

sūkṣmāṇām apy ahaṁ jīvo durjayānām ahaṁ manaḥ

Among the subtle entities, I am the jīva. Among the difficult-to-conquer, I am the mind. (Śrīmad Bhāgavatam 11.16.11)

(5) ātmānam anyaṁ ca sa veda vidvān
apippalādo na tu pippalādaḥ
yo ’vidyayā yuk sa tu nitya-baddho
vidyā-mayo yaḥ sa tu nitya-muktaḥ

The wise bird (Paramātmā) who does not eat the fruit knows both Himself and the other. The bird who eats the fruit (the jīva) does not. He who is joined with ignorance is eternally conditioned, whereas he who is constituted of knowledge is eternally liberated. (Śrīmad Bhāgavatam 11.11.7)

So long as, by the exercise of their independent will, they direct their minds toward Kṛṣṇa’s service, they do not come under the control of māyā or karma. But at the very moment that, through the misdirection of that independent will, the desire for their own enjoyment arises and forgetfulness of the dharma of serving Kṛṣṇa occurs, they immediately become deluded by māyā and subject to karma. The moment they remember that service to Kṛṣṇa is their own intrinsic dharma, liberation at once comes and delivers them from the subjugation of karma and the affliction of māyā. (6) Since their subjugation takes place even before their coming into the material world, their subjugation is called ‘beginningless’ (anādi), and they are designated ‘eternally conditioned’ (nitya-baddha). Those who have not become thus bound are ‘eternally liberated’ (nitya-mukta). Those who have become bound are ‘eternally conditioned’ (nitya-baddha).

(6) bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo’smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā

For those who turn away from the Lord, forgetfulness and fear arise due to absorption in duality which manifests from the His māyā potency. Thus, an intelligent person, who accepts the guru as his lord and very self, should worship Him with firm devotion. (Śrīmad Bhāgavatam 11.2.37)

For all these reasons, a distinct difference is seen between the intrinsic nature of the Supreme and the intrinsic nature of the jīva. The Supreme is the Lord of māyā, whereas the jīva is inclined toward māyā and, consequently, bound by māyā. (7) Since the jīva is a part of Kṛṣṇa’s all-pervading conscious nature, he may, from one standpoint of analysis, be described as a minute particle of consciousness (cit-kaṇa) and a principle distinct from Kṛṣṇa. Yet, because the jīva is Kṛṣṇa’s potency, his non-difference from Him is also established. Therefore, the Supreme has taught the doctrine of acintya-bhedābheda-tattva by revealing the simultaneous difference and non-difference of the jīva. By means of the two analogies of a ray of the sun and a spark of fire, He has established that the jīva is Kṛṣṇa’s eternally distinct vibhinnāṁśa.

(7) tvaṁ nitya-mukta-pariśuddha-vibuddha ātmā
kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ
yad-buddhy-avasthitim akhaṇḍitayā sva-dṛṣṭyā
draṣṭā sthitāv adhimakho vyatirikta āsse

You are the eternally liberated, perfectly pure, fully enlightened Self; the immutable one, the Original Person, the Supreme Lord, the ruler of the three modes of nature. By Your own unbroken vision You behold the condition of the intellect, while remaining distinct from it as its witness. (Śrīmad Bhāgavatam 4.9.15)

Statements of the Vedas such as ahaṁ brahmāsmi and similar localised śāstrika declarations can never establish the jīva’s identity as the Supreme Brahman. Kṛṣṇa, that is, viṣṇu-tattva, alone is the Supreme Brahman. One does not become Brahman merely by being a conscious subject. The jīva may properly be called brahman only in the sense that he is, in reality, a particular conscious being.

Kṛṣṇa, whose own essential nature is Para-brahman, expands one aspect of the Brahman principle within the universe as Paramātmā, and outside the universe, in a distinct mode of existence, He manifests the inconceivable, invisible, inaccessible Brahman as the undifferentiated manifestation.

Kṛṣṇa’s inconceivable vibhinnāṁśas are expanded in various forms as Devas, human beings, Yakṣas, Rākṣasas, animals, birds, insects, worms, ghosts, spirits, etc. Among all jīvas, the human being is the best, because he is qualified to practice kṛṣṇa-bhakti. Even after attaining a human birth, however, the jīva, because of the faults of karma, undergoes enjoyment and suffering in heaven, hell, and other conditions. Being controlled by māyā, the jīva forgets Kṛṣṇa and pursues the results of various hopes and desires.

The atomic conscious jīva is by nature the servant of Kṛṣṇa, who is full consciousness (pūrṇa-cetana). To be a servant of Kṛṣṇa is the intrinsic nature of the jīva. Forgetting that eternal nature, the jīva remains in a state of subjugation. As soon as that eternal nature comes onto the path of his memory, the jīva attains the state of liberation. The naturally inherent potency of a conscious being is present in the jīva who has finite consciousness only in atomic measures.

On account of this, the jīva by nature is practically devoid of potency – in the liberated state he receives Kṛṣṇa’s potency and becomes endowed with potency in proportion thereto. By the superimposition “I am a conscious being,” the jīva does not gain potency; yet whatever liberation comes from that is liberation in the form of nirvāṇa. By the disposition “I am a servant of Kṛṣṇa,” through Kṛṣṇa’s potency, the jīva attains eternal bliss. Fear in the form of the superimposition of māyā is entirely removed.

The bound jīva is perceived in various forms – he exists only through the results of his own karma. (8) The constitution of the jīva does not arise from any māyika quality or attribute. If one accepts that the jīva is constituted by māyika qualities, then māyāvāda gains a foothold. The jīva is in truth constituted of pure spiritual substance and spiritual qualities. Nevertheless, by virtue of its nature, the jīva is susceptible to becoming bound by māyika qualities. This too occurs only through the jīva’s forgetting its own inherent nature of servitude to Kṛṣṇa. The being, form, and transformations of the pure jīva are all spiritual. However, since the jīva is but an atomic conscious being, it is so minute that when the jīva becomes bound by māyā, the subtle body (liṅga-deha) first covers the jīva’s pure form and renders it eligible for material activities. (9) However, this gross form and subtle form are themselves māyika transformations of the pure svarūpa. Hence, there exists a resemblance between them. Earth, water, fire, air, and ether – these māyika gross elements constitute the gross body of the bound jīva. Mind (manas), intelligence (buddhi), and false ego (ahaṅkāra) – these three subtle principles constitute the subtle body. (10)

(8) manaḥ karma-mayaṁ ṇṝṇām indriyaiḥ pañcabhir yutam
lokāl lokaṁ prayāty anya ātmā tad anuvartate

The mind, composed of karma and joined with the five senses, goes from one world to another; the self follows it. (Śrīmad Bhāgavatam 11.22.37)

(9) mal-lakṣaṇam imaṁ kāyaṁ labdhvā mad-dharma āsthitaḥ
ānandaṁ paramātmānam ātma-sthaṁ samupaiti mām

Having attained this body characterised by My own nature, and having embraced My nature, one attains Me – the blissful Supreme Self, who is situated within the self. (Śrīmad Bhāgavatam 11.26.1)

(10) bhūmir āpo’nalo vāyuḥ khaṁ mano buddhireva ca
ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā
apareyam itas tvanyāṁ prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat

Earth, water, fire, air, space, mind, intelligence and false ego – these are the eight different elements that constitute My material nature. However, you should know that there is another nature, superior to this inferior nature. It is a conscious potency that consists of the living beings and maintains the universe. (Bhagavad-gītā 7.4-5) 

When these two coverings are removed, the jīva becomes liberated from māyā. At that time, the jīva’s own conscious spiritual body becomes manifest. The liberated person acts by means of the senses and other faculties of his own spiritual body. In that conscious spiritual body there is nothing of the eating, recreation, sexual intercourse, evacuation of stool and urine, bodily injury, disease, or the distress arising from limitations of distance that belong to the gross material world. It is only through perverted dharma in the form of identification with the body that the jīva identifies with the activities performed by the gross body. Through that illusion he experiences happiness and distress. (11)

(11) prakṛter evam ātmānam avivicyābudhaḥ pumān
tattvena sparśa-sammūḍhaḥ saṁsāraṁ pratipadyate

A foolish person, not distinguishing the self from material nature in this way, being thoroughly deluded by contact with it, enters into material existence. (Śrīmad Bhāgavatam 11.22.51)

nṛtyato gāyataḥ paśyan yathaivānukaroti tān
evaṁ buddhi-guṇān paśyann anīho ’py anukāryate

Just as one, seeing others dancing and singing, imitates them, so also, although inactive, one imitates the qualities of the intellect upon observing them. (Śrīmad Bhāgavatam 11.22.53)

yathāmbhasā pracalatā taravo ’pi calā iva
cakṣuṣā bhrāmyamāṇena dṛśyate bhramatīva bhūḥ
yathā manoratha-dhiyo viṣayānubhavo mṛṣā
svapna-dṛṣṭāś ca dāśārha tathā saṁsāra ātmanaḥ

Just as, when the water is moving, the trees also appear to be moving, and just as, when the eye is moving, the earth appears to be moving – so also, O Dāśārha, the experience of sense objects arising from the imaginations of the mind is unreal, as are the objects seen in dreams. In the same way, material existence belongs to the self only in appearance. (Śrīmad Bhāgavatam 11.22.54-55)

arthe hy avidyamāne’pi saṁsṛtir na nivartate
dhyāyato viṣayān asya svapne ’narthāgamo yathā

Indeed, even when the object is not present, material existence does not cease for one who continues to contemplate sense objects – just as, in a dream, misfortune arises. (Śrīmad Bhāgavatam 11.22.56)

There is yet another profound reality concerning the liberated person. Even after becoming liberated, so long as he continues to identify with material knowledge, or so long as there persists the conception of nirvāṇa as the mere negation of matter, he does not attain the body suitable for serving Bhagavān. (12) Only the intermediate state of liberation which arises through association with devotees and sādhus is capable of giving rise to a pure body to serve Bhagavān. (13)

(12) hantāsmiñ janmani bhavan mā māṁ draṣṭum ihārhati
avipakva-kaṣāyāṇāṁ durdarśo ’haṁ kuyoginām

Alas, in this birth you are not destined to see Me again here. I am difficult to behold for imperfect yogīs whose latent impurities have not yet been fully purified. (Śrīmad Bhāgavatam 1.6.21)

(13) evaṁ kṛṣṇa-mater brahman nāsaktasyāmalātmanaḥ
kālaḥ prādurabhūt kale taḍit saudāmanī yathā
prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum
ārabdha-karma-nirvāṇo nyapatat pāñca-bhautikaḥ

O brāhmaṇa, for one whose mind was thus fixed on Kṛṣṇa, who was free from attachment, and whose self was purified, when the proper time arrived, that time manifested itself like a flash of lightning. As that pure spiritual body was being bestowed upon me, my previously commenced karma came to an end, and the five-elemental body fell away. (Śrīmad Bhāgavatam 1.6.27-28)

Liberation that comes through association with jñānīs is nothing more than the notion of being liberated. That too is simply another condition of misfortune for the jīva. (14)

Thus, in brief, the pure nature, the conditioned nature, and the liberated nature of the jīva have been discussed. The duties and prohibitions pertaining to the jīva will be discussed elsewhere.

(14) ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahma-jyoti, but because of their impure consciousness and for want of shelter in the Vaikuṇṭhalokas, such so-called liberated persons again fall down into material existence. (Śrīmad Bhāgavatam 10.2.32)