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Thread: Brahm-Shakti, Jiva-shakti, and [Param]AtmA

  1. #1

    Brahm-Shakti, Jiva-shakti, and [Param]AtmA

    Namaste,

    Came across an article that made some subtle points: It says jiva is the prANa or life force that can be looked at as parA-prakRti as well as jiva-atma from the aparA (lower material) and ParamAtmA ends respectively. It further goes on to explain Brahm-Shakti relation.

    1. What is Jivatman?

    When Jiva, or Jivatman to be more precise - the, living soul - was equated with “Para-Prakriti” or Higher Matter, it was with a view to point out the un-differentiable nature of Spirit and Matter, while with a name and form in the world process and performing various kinds of activities. Jivatman is Para-prakriti looked at from the prakritic or matter point of view and Para-Prakriti is Jivatman so seen from the Atmic or spirit point of view. The difference between spirit and matter is very thin in the high state of 'avyaktam' - non-differentiated. This is the highest yogic height. And from this yogic point of view, it is Brahma-Shakti functioning in togetherness - Spirit and Matter ceasing to be as such.
    The term 'Para-Prakriti' stands for Paramatma’s Prakriti. Paramatma, the Over-lord of the Cosmos functions through this Prakriti. This Prakriti is given out to be very subtle in its nature...

    Paramatma, who is deemed to abide in this prakritic vehicle known as 'aditi' thus comes to be known by the name of 'Aditiya' or Soorya-Narayana; which when translated literally would mean Sun. That this term ‘aditi’ is also applied to ‘Jiva’, which has for its mainstay ‘Prana’ or life force, is what we learn from Katopanishad -Ya pranena sambhavat aditi devatamayi. This is another proof to demonstrate that Jiva is Para Prakriti. The significance, we learn from the above is, that what constitutes material vehicle for Paramatma for his functioning is nothing else than all these Jivatmas put together.

    2. Atma and Jiva and their relationship



    As Ishwara the Atman' is just a witness of all material happenings, but uninfluenced or conditioned by them...
    The one Lord secret in a elemental bodies pervasive, the inner ruler in all, that presides over all actions, the abider in all bodies, witness, consciousness, isolated and free from qualities. In this sloka, while the Atman is stated as witness of outer actions, that he is an active ruler of the subjective state of individuals is clearly brought about. Nor this witness hood of Atman is to be deemed as a static condition and the external actions of Jivatman as dynamic, because the entire actions of Prakriti are due to its presence - maya dhyakshena prakriti sooyatae cha characharam. The so-called dynamic action of the Jivatman is merely a make-believe, even as its own status is. Real, dynamic actions are those of Paramatman, to which state, Atman the apparently passive witness raises, when, as the Over-Lord of all cosmic conditions, he is the creator, sustainer and destroyer of all. And it is with this cosmic consciousness, the Paramatman descends as Avatara-purusha - Divine incarnation for the purpose of helping the Jivatmans to shake off the bondage...

    The term 'Jiva' means life. Life as a principle - jivatatwa is different from its manifestation. As a principle it may be termed ‘latent power’ looked at from our activity point of view. Principle is a thing or state or what you will, in itself and has to be conceived so. In this state, there is a complete cessation and withdrawal from manifested activities. This latent power to abide as a principle in itself goes by the name of Brahma-Shakti or power of Brahm...
    This is Brahma-Shakti functioning. It is not as if that, this Shakti, operates or could operate without being so impelled by Brahm, nor that Brahm ceases to abide in the activities of Shakti. They always abide together forever in all conditions and this is the secrecy of their eternal yogic state in everything created.
    And it is in their yogic state, the activities the durations and terminations of all life are carried on by Brahma-Shakti what is termed Orakritior matter is nothing else than Brahma-Shakti in gross state - a
    change of state of the latter into former in the course of creative functioning.

    So then, from the knowledge point of view, it is Brahma-Shakti in its aspect of life and form, that Is to be known and not Brahm in itself, since it['s impersonal aspect] is always an inviolable secret.

    It follows that the principle of life – “Jivatatwa”, either as latent or patent in term of ‘Sarga and Paralaya’ is in Brahma-Shakti in its functioning, and in having known it, it may be stated that Brahm becomes known.
    The negative or the absolute state to which Brahm relapses, transcending concepts could never be a basis of knowing and hence all reference to it has to be just a reference and no more. Such is the state of the Ultimate Absolute.

    THIS is Radha-KRshNA tattva. The sentences in big purple font are obviously talking about impersonal aspect of Brahm, but Bhakti brings proximity to and realization of Brahm in Personal Form to the devotee, not just thru' manifested life forms.

    KRshNa-Radha, Brahm-Shakti, is not a story of mortals playing flute and dancing. Radha KRshNa and the VrajavAsis are immortal.
    Two hands does not mean material hands - they play flute / give ashirwad to attract the living (jiva) to wake up, and embrace them dearly (KRshNa embracing His cowherd friend.)
    Eyes full of karuNA (compassion) are not material cornea and iris,
    Lips that speak madhur VANI are not dermis and epidermis.

    Bhagvad Gita Chapter 9. The Most Confidential Knowledge
    TEXT 11
    अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।
    परं भावमजानन्तो मम भूतमहेश्वरम्।।9.11।।
    avajananti mam mudha 
manusim tanum asritam 
param bhavam ajananto 
mama bhuta-mahesvaram


    -------------------

    So, are jivas temporary or not ? The principle of prana, para-shakti, and jiva is eternal. However, an individual jiva shakti need not remain at that consciousness. It can reach Atma svarUp, i.e. totally spiritual bhAv and svarUp completely disconnected from the apara (lower) prakRti of earth water fire air space/ether, mind, intellect, ahaMkAr.

    With ahaMkAr (materialistic individuality) gone, the apara is erased or disconnected, but the most purely spiritual bhAv develops, and it can be relative, in relation, this bhAv can establish a loving relationship, does not have to be stand-alone, all-alone.

    This is the spiritual nature, siddha bhAv, siddha deha, svarUp, sthAyi Vs sAnchAri bhAv.

    Brahm cannot be realized purely purely stand-alone is what the above quoted article is saying (sentences in big font). Brahm exists alongside Shakti, and realized thru' Shakti, but that Shakti element can never go away. It will have no meaning to comprehend. So the enlightened are not in a stand-alone Brahm state, they are in the highest Brahm-Shakti state.

    Shakti cannot be seperated from ShaktimAn :

    ShyAm ke binA RAdhA Adhi
    RAdhA ke binA ShyAm Adhe
    RAdhe RAdhe RAdhe RAdhe...


    _/\_
    Last edited by smaranam; 29 September 2011 at 02:31 PM. Reason: title; bhakti can make Brahm known
    || Shri KRshNArpaNamastu ||

  2. #2

    Re: Brahm-Shakti, Jiva-shakti, and [Param]AtmA

    P.S. Radha is the HlAdini shakti i.e. pleasure potency, of the Supreme Lord, and not the creative shakti for material creation. That shakti (which creates material manifestations) is a transformation of the highest spiritual potency.
    || Shri KRshNArpaNamastu ||

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