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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