नित्यसिद्धास्ततो जीवा भिन्ना एव यथा रवेः ।
अंशवो विस्फुलिङ्गाश्च वह्नेर्भङ्गाश्च वारिधेः ॥
nitya-siddhās tato jīvā bhinnā eva yathā raveḥ |
aṁśavo visphuliṅgāś ca vahner bhaṅgāś ca vāridheḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.184)
“The jīvas are certainly eternally existent (nitya-siddha) as distinct from him [i.e., Parabrahman] like the [light-] particles of the sun, sparks of a fire, and waves of the ocean [i.e., just as these are distinct from their sources].”
Commentary
nanu māyayaiva jīva-tattvāny aṁśavad bhinnāny anekāni ca pratīyante | muktau ca māyāpagamād abhedaḥ syād eva, nety āha—nityeti dvābhyām | tattvavādi-matānusāreṇa tataḥ para-brahmaṇaḥ sakāśāj jīvā jīva-tattvāni nitya-siddhā nityam aṁśatayā siddhāḥ, na tu māyayā bhrameṇotpāditāḥ | ata eva bhinnās tato bhedaṁ prāptāḥ | atra dṛṣṭāntāḥ—yathā raver aṁśavaḥ tejaḥ-paramāṇavas tat-samavetā api bhinnatvena nityaṁ siddhāḥ, evam eva, yathā ca vahner visphuliṅgāḥ, yathā ca vāridher bhaṅgās taraṅgāḥ |
(Dig-darśinī-ṭīkā)
“[An objection is raised:] ‘Well, the essential natures (tattvas) of the jīvas are perceived to be distinct [from one another] and numerous like parts (aṁśas) only because of māyā. In [the state of] mukti, furthermore, on account of the withdrawal of māyā, non-distinction (abheda) [between them all] shall occur [i.e., only Brahman shall remain].’ They [i.e., the bhakti-śāstra who are speaking] say no [to this notion] with two [verses]: nitya … [i.e., they speak BB 2.2.184–185]. In accord with the view of the Tattvavādīs, the jīvas, that is, the essential natures (tattvas) of the jīvas, are eternally existent as parts (aṁśas) in relation to him, Parabrahman, and are not, rather, produced by means of delusion by māyā. Therefore, they are distinct (bhinna), that is, they possess distinction (bheda) from him [inherently under all possible conditions]. Illustrations in this regard [are stated]: like particles, that is, minute specks of light, of the sun, also, like sparks of a fire, and also, like waves of an ocean, are existent eternally as distinct [from their sources] although they are inherent in them [i.e., their sources, so the jīvas are existent eternally as distinct parts of the whole to which they belong, viz., Parabrahman].”