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By JanJM, June 2000
"Indra, king of the devas, and Virochana, king of the demons, once
approached Brahma to learn knowledge of the atma or self. To test their
intelligence, Brahma taught them that the self is the image seen in a
mirror or a pan of water. The foolish Virochana happily returned to his
kingdom and was hailed as guru by the demons, who eagerly embraced this
worthless doctrine. Indra, unsatisfied, had second thoughts. He returned
to Brahma and received the true knowledge of the self as eternal atma."
(Chandogya Upanisad, chap. 8)
* Introduction
Those who came in touch with Vaisnava scriptures, especially the books of
A.C. Bhaktivedanta Swami Prabhupada, know terms like jiva and atma very
well. Their definition is clear because the whole Vedic philosophy needs a
solid basis.
But when these Sanskrit terms are translated into Western (or other)
languages there is suddenly a problem. Usually used equivalents - "soul"
or "spirit" - are too vague to carry their precise meaning. I have become
aware of this problem during my editorial work with the translations of
Prabhupada's books. It has also been my experience that even many of those
who are interested in Eastern philosophies and religions do not understand
the difference between the jiva and her subtle (astral) or even gross
physical body. I am convinced this has a lot to do with language. Reader
of Prabhupada's books will sooner or later reach the proper understanding
but this time could be much shorter provided there is a clear definition
of terms in target languages.
This article shows that the root of this problem exists already in
Judeo-Christian philosophies, the basis of Western society. Although the
original religious paradigm slowly dissipates due to secularization, the
use of these terms continues even though their meaning is even less known
today than 200+ years ago.
* Importance of differentiation
Great acarya Madhva (12th century) in his Dvaita Vedanta philosophy, the
antipode of Advaita Vedanta of Shankara, defines five essential
differences among three irreducible entities: jiva (individual living
being), ishvara (supreme living being, Vishnu, God) and jada (insentient
substance, matter):
- jiva-ishvara-bheda, or difference between the jiva and Vishnu;
- jada-ishvara-bheda, or difference between the insentient and Vishnu;
- mitha-jiva-bheda, or difference between any two jivas;
- jada-jiva-bheda, or difference between insentient and jiva; and
- mitha-jada-bheda, or difference between any two insentients.
Here, "insentient" is used to refer to _all_ matter, including so-called
"living bodies", and is also used to refer to such other insentients as
space, energy, linguistic or mathematical entities and their symbols, etc.
The understanding of these five differences is seemingly trivial, but upon
careful consideration, one sees that to properly understand them, one
needs to know the significant properties of every kind of entity in the
whole universe! Thus, such understanding is not easily gained, and it is
said that all misery and unhappiness is due to one's lack of understanding
of one or more of these differences.
The grief one experiences due to loss of beauty, strength, vitality, the
passing of a loved one, etc., is due to the false identification of the
insentient and ever-changing body with the sentient, immutable jiva. One
who correctly perceives all five differences is said to have attained
knowledge and to be fit for liberation.
* Vedic definitions
Bhagavad-gita (BG) 7.4: "Earth, water, fire, air, ether, mind [manas],
intelligence [buddhi] and false ego [ahankara] - all together these eight
constitute My separated material energies [bhinna-prakrti]."
The first five elements - solid, liquid, radiating and gaseous substances
plus ether - are gross material and constitute the physical body. Three
other - mind, intelligence, false ego - are subtle material and constitute
the subtle (or astral) body. Witnesses of NDE/OBE describe this body as a
foggy cloud having a form of body. (Beings with only this body are called
ghosts). Subtle body is in a sense immortal because it stays with jiva
during her whole material existence.
Prana is a subtle material energy arising from rajo guna. It works as an
interface between gross and subtle body, enabling all the psychophysical
functions (i.e. animation - from Latin "anima"). Vedanta-sutra defines it
as a special type of air. Prana leaves the gross body together with the
jiva and subtle body at death and is reincarnated (Vedanta-sutra 2.4.13,
Bhagavata Purana 4.28.24). As such prana is also witnessed by the jiva
which is floating in prana in the heart cavity (Katha Upanisad 1.3.1).
Prana's movement leads to jiva's identification with the gross body (SB
4.29.71). Prana is one but acts in different ways. Lower pranas control
the senses and are under the control of main prana controlled by the
Paramatma according to desire and karma of the jiva. Vedanta-sutra 2.4,
Bhagavata Purana 4.25-28 (serpent analogy), Prasna Upanisad and other
scriptures contain elaborate descriptions of prana. Various Eastern
healing methods and martial arts work with prana.
BG 7.5: "Besides these, O mighty-armed Arjuna, there is another, superior
[para] energy of Mine, which comprises the living entities [jiva-bhuta]
who are exploiting the resources of this material, inferior nature."
Second chapter of Bhagavad-gita and other scriptures (like Padma Purana)
give detailed description of jiva. Ravindra Svarupa Dasa says:
"The jiva or atma is described as a separated, minute fragment of God, the
Paramatma. God is like a fire; the individual jivas, sparks of the fire.
As the analogy suggests, the self and the Superself are simultaneously one
with and different from each other. They are the same in quality, for both
they are brahman, immaterial substance. Yet they differ in quantity, since
the Superself (param brahman - supreme brahman - in Bhagavad-gita 10.12)
is infinitely great while the individual selves are infinitesimally
small."
Gross body undergoes six types of changes which are listed in the Niruktam
(1.1.2): jayate 'sti varddhate, viparinamate, apaksiyate nasyati ca - "The
body takes birth, exists, grows, reproduces, ages, and finally dies." The
jiva, however, does not undergo any of these changes. Krishna explains
this in the second chapter of Bhagavad-gita. In the thirteenth chapter the
body is described as the field of activities (ksetra), and the jiva as
ksetra-jna, the knower of that field.
The argument for the jiva not undergoing these changes is that she
observes all these changes and activities of the mind and intelligence as
well. Scriptures like Bhagavata Purana (SB) 4.28.40 confirm this: "King
Malayadhvaja attained perfect knowledge by being able to distinguish the
Paramatma from the individual jiva. The individual jiva is localized,
whereas the Paramatma is all-pervasive. He became perfect in knowledge
that the material body is not the jiva but that the jiva is the witness
[saksin] of the material body."
SB 7.7.23: "There are two kinds of bodies for every individual soul - a
gross body made of five gross elements and a subtle body made of three
subtle elements. Within these bodies, however, is the spirit soul
[purusa]. One must find the soul by analysis, saying, 'This is not it.
This is not it.' Thus one must separate spirit from matter."
The observer of a change is not affected by the change or he ceases to be
an observer. A passenger sitting in an airplane and unable to look out the
window cannot fathom its speed, but a man on the ground is able to observe
and measure it easily. Similarly, everyone has the experience of the six
types of changes occurring in one's own body, but the observer of these
changes is not the body - she is the jiva. Hence the very experience "I am
sick" proves that I (the jiva) am not sick, because if I was sick I would
be unable to perceive that sickness.
The "body-mind-jiva" system can be compared to a computer. The gross
material body can be compared to a hardware, the subtle body and the prana
to a software, and the jiva to their user. While living in the material
world, she has to communicate through them like a paralyzed person using a
computer substituting voice etc. If she becomes cured by a proper practice
she will not need this "bodily computer" - she can live in a immaterial
world in her own immaterial form (svarupa). This is the natural, original
position of each of us.
* Literature:
American Heritage Dictionary, 1993
Aquinas, Thomas, Summa Theologica (www.newadvent.org/summa)
Aristotle, De Anima
Bhagavad-gita (www.iskcon.org/sastra)
Bhagavata Purana (Srimad Bhagavatam)
Bible (bible.gospelcom.net/bible?)
Catholic Encyclopedia (www.newadvent.org)
Chandogya Upanisad
Dvaita FAQ
Klostermaier, Klaus, The Soul and its Destiny: Christian Perspectives
(www.iskcon.com/ICJ/4_2/4_2klostermaier.htm)
Nida, Eugene A., "The Theory and Practice of Translation" (Helps for
Translators prepared under the auspices of the United Bible Societies,
vol. VIII), 1982, Chapter Six.
Ravindra Svarupa Dasa, The Nature of the Self: A Gaudiya Vaisnava
Understanding (www.rsdtm.com/PUBLICATIONS/SELF/self.htm)
Vedanta-sutra with Govinda Bhasya commentary of Baladeva Vidyabhusana
(www.philosophy.ru/library/asiatica/indica/index.html)