Jīva – Page 7 – Anuśīlana.in

athātmano’rtha-bhūtasya

athātmano’rtha-bhūtasya yato’nartha-paramparā |
saṁsṛtis tad-vyavacchedo bhaktyā paramayā gurau ||
vāsudeve bhagavati bhakti-yogaḥ samāhitaḥ |
sadhrīcīnena vairāgyaṁ jñānaṁ ca janayiṣyati ||
(Śrīmad Bhāgavatam: 4.29.36–37)

“Therefore, termination of [ignorance,] that because of which the succession of anarthas, saṁsāra, exists for the ātmā, the [truly] existent entity, occurs through pure bhakti to Guru [i.e., Bhagavān, or, the teacher of Bhagavad-bhakti], for fully performed bhakti-yoga to Vāsudeva, Bhagavān [i.e., bhakti performed entirely for Bhagavān’s satisfaction without any separate interest—prema-bhakti], will produce real non-attachment (vairāgya) and knowledge (jñāna).”

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kalpayitvātmanā yāvad

kalpayitvātmanā yāvad ābhāsam idam īśvaraḥ |
dvaitaṁ tāvan na viramet tato hy asya viparyayaḥ ||
(Śrīmad Bhāgavatam: 7.12.10)

[Translation based on Bhāvārtha-dīpikā:] “As long as the jīva is not capable by means of the ātmā [i.e., by virtue of self-realization, ātma-sākṣātkāra] of determining this [i.e., the body, senses, and so forth] to be a guise [i.e., a mere false appearance], then duality [i.e., perception of distinctions such as, “He is a man; she is a woman,”] does not cease, and certainly thereby one’s misapprehension [i.e., one’s mentality of enjoyment] remains.”

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doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva eva

doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva evety uktam—‘bhayaṁ dvitīyābhiniveśataḥ syāt’ ity ādau, ‘īśād apetasya’ ity-ādibhiḥ | atas taj-jñānam eva śuddhatvam … |
(Prīti Sandarbha: 1)

“The root of the jīva’s deficiency (doṣa) is only the absence of awareness of the Supreme Entity (Parama-tattva), as stated by [the phrase], ‘For one who is averse to the Lord’ (Īśād apetasya) in [the verse] bhayaṁ dvitīyābhiniveśataḥ syād … [i.e., SB 11.2.37]. Therefore, only awareness of him [i.e., the Supreme Entity] is purity.”

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nānubhūtaṁ kva cānena

nānubhūtaṁ kva cānena dehenādṛṣṭam aśrutam |
kadācid upalabhyeta yad rūpaṁ yādṛg ātmani ||
tenāsya tādṛśaṁ rājan liṅgino deha-sambhavam |
śraddhatsvānanubhūto’rtho na manaḥ spraṣṭum arhati ||
(Śrīmad Bhāgavatam: 4.29.64–65)

“Sometimes a form which is of such nature that it has never been perceived with this body [i.e., perceived with the external senses in the physical environment during one’s present lifetime], and is [otherwise] unseen and unheard of, is perceived in the mind [i.e., it is perceived in a dream, in one’s imagination, or elsewhere]. O King! Because of this, be confident that such [i.e., such an object of perception, which is apparently unprecedented,] is a product of a body of this bearer of the liṅga [i.e., that it is a product of an experience in a prior body borne by the jīva, that is, the ātmā enveloped in a subtle body (liṅga) that transmigrates through a series of gross bodies], since an unperceived object is unable to touch the mind [i.e., no object which has not been previously perceived by the mind can manifest within the mind].”

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bahu-rūpa ivābhāti

bahu-rūpa ivābhāti māyayā bahu-rūpayā |
ramamāṇo guṇeṣv asyā mamāham iti manyate ||
(Śrīmad Bhāgavatam: 2.9.2)

“The ātmā [i.e., “self”] appears as if to be of many [different] forms [i.e., those of a child, an elder, etc., and those of a human, a deva, an animal, etc.] through māyā, which is of many [different] forms, and, enjoying amid its [i.e., māyā’s] guṇas [i.e., within various bodies, etc.], thinks of ‘my’ and ‘I’ [i.e., identifies with these forms fabricated by māyā].”

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