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SriRangaSri List Archive: Message 00060 Sep 2002

 
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Dear Sri. Narayanan:

One of the important things we need to clearly understand is, there 
are things that cannot be established only through arguments, i.e. 
logic. Take for instance the existence of God. One cannot 
establish this one way or another through logic alone. We need the 
verification of Shashtras. Similarly, the nature of jIvatma is not 
something that can be understood by mere speculation or argument. 
It can be properly understood only through a thorough study of 
sashtras under a qualified Acharya.

However, in this instance, logic also can be used to find answers at 
least for some of your objections.

The reason for your doubts is improper understanding of body and 
soul. This confusion is confounded by the term "living" in the 
English language. The terminologies we need to be familiar with are 
chit-achit-Iswaran. These are the only three realities. Among 
these three, chit (jIvatma) and Iswaran are jnyana swaroopam, i.e. 
sentient. Achit is not. This achit is what becomes the human 
body. It is the same achit that becomes a pot. In both forms, i.e. 
human body or pot, the achit is not the one that is sentient. If 
this is properly understood, it will become clear that what was said 
in my earlier post is perfectly consistent with Srimad Bhagavad Gita.

Let me explain further. Body of jIvathama is always achetanam, 
whatever the body may be, human, animal, vegetation, or inanimate 
objects. Whatever the body is, whether human body or a pot, the 
body is never the "chetanam". When we say a human being is a living 
object we never mean the body is living (cetanam), only the soul 
inside the body is living (cetanam). The human body is just a 
shell. As a shell it is no different from a pot. Now, the human 
body is able to move about and make decisions and act upon those 
decisions because the jIvatma (cetanam) present in it is able to do 
those things due to bhagavad sankalpam. Once the jIvatma leaves the 
body, the body cannot do any of those things. Thus, when we say a 
human being is living, we do not mean the human body is living, but 
only the soul that is present in the body. The soul is the one that 
is "cetanam" not the body.

Similarly, a pot is another body. The pot is not a living (cetanam) 
entity just as a human body is not a living entity. Only the soul 
present in the body is cetanam, whether in the body of a pot or a 
body of a human being. How do we know there is a jIvatma in the 
pot? The answer is, "Only through shasthras", just as we know that 
there is a God only through shatras. When and how does the jIvatma 
enter the pot and why and how does it leave the pot when the pot 
gets broken? Once again, only shashtheas give us the answers. The 
answers cannot be found only by logic (arguments).

The fact that a pot is unable to move about on its own or make 
decisions, do make the pot an inanimate object, but the jIvatma 
residing in it is no less cetanam than a jivatma residing in a human 
body. The reason why a pot is unable to move about on its own or 
make decisions, is because the jIvatma present in the pot is 
constrained by that body. Such a constrained or dormant state is 
quite common for a jivatma bound by it own karma. The abilities of 
expression for a jIvatma is very much a function of the body in 
which it resides. In an animal body the jIvatma is constrained to 
perform only certain tasks such as eating and procreation. In the 
body of a tree the jIvatma is further constrained and cannot move 
about. Similarly, in the body of an inanimate object the jIvatma is 
in an extremely constrained state. Which body a jIvatma gets to 
enter is a function of his own karma and is under the control of 
Paratma Sriman Narayana. How and when he enters such bodies is also 
under the control of Paratma Sriman Narayana. Even in births 
commonly referred to as "living", when and how the jIvatma enters or 
leaves the body can only be determined from shasthtas with the 
guidance of a qualified Acarya. Similarly, the circumstances under 
which a jIvatma enters or leaves a body such as a pot must be 
understood only through shasthras.

In due course of time, all jIvatmas will get a birth in which he 
will have access to faculties required to perform prapatti and reach 
Sri vaikuntam. This is the reason why we must be impatient to adopt 
bhara nyasam. Getting a human birth is very rare, and we have 
that. Who can say what our next birth will be? If we miss this 
opportunity when will we get another human birth, and that too a 
human birth with access to Sri Vaishnava Acharyas?

As regards, space and time limitations, jIvatma is "aNu" swaroopam 
and therefore is always constrained by space. It is present only in 
objects that have shape and name. Only Paramatma is vibhU. 
Paramatma Sriman Narayana will be present due to his nature as vibhu 
in matter that do not have shape or name. The objects that have 
shape and name, both a jIvatma and Paramatma Sriman Narayana as 
vibhu, will be present. These facts are determined directly from 
shashtras.

Time will always act upon the body made of matter of this world, 
whatever the body may be, a human body or that of a pot. However, 
the jIvatma is not affected, whether the jIvatma is present in a 
human body or a pot. A pot is considered man made because a man had 
to give shape to clay. Similarly, the birth of a child is also 
caused by actions of human beings. But, both acts are not possible 
without Iswara sankalpam. Therefore, for both acts only Paramatma 
Sriman Narayana is the ultimate cause.

The circumstances under which a jIvatma leaves the body, whether a 
human body or a pot body, is also to be understood only through 
shashthras. Once we agree there is a jIvatma present in a pot, then 
we have to agree it will depart at some time. Otherwise, we have to 
condemn that jIvatma to eternal "pothood" with no chance for Sri 
vaikuntam. This is contrary to shasthras. Our Nammazhvar says in 
Thiruvaymozhi, "vaikundham pughuvadhu maNNavar vidhiyE", (the chance 
to enter Vaikuntam is available for all.)

-- adiyEn ramanuja dasan (dileepan)






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