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Updated: June 4, 2025
The end that is attained by a Jiva of dark hue is very low, for he becomes addicted to acts that lead to hell and then has to rot in hell. As the result of this, Jiva attains to the colour called Red. If the quality of Sattwa, however, be not gained, Jiva then travels in a round of rebirths in the world of men, having attained to the colour called Blue.
If, on the other hand, without following righteousness without interruption, he acts sinfully, he reaps happiness at first as the reward of his righteousness and endures misery after that. Endued with unrighteousness, the Jiva has to go to the dominions of Yama and suffering great misery there, he has to take birth in an intermediate order of being.
The origination of the jiva is, moreover, distinctly controverted in the books of the Bhagavatas also. Thus in the Parama-samhita 'The nature of Prakriti consists therein that she is non-sentient, for the sake of another, eternal, ever-changing, comprising within herself the three gunas and constituting the sphere of action and experience for all agents.
Chetasa indicates upadhibhutena, for previously, Jiva was without upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts which constitute the seats of the senses. Chetana does not, I think, mean 'consciousness. It implies mind. Causes them to grow. I do not follow Nilakantha here. Nilakantha points out that one of the cha's indicates the reason or cause.
Arrived at the path of action, the Soul regards particular acts to be endued with particular characteristics and productive of particular ends. It is in consequence of the Soul being invested by Prakriti that these pairs of opposites productive of happiness and woe, repeatedly come. It is in consequence of this Ignorance that Jiva regards these sorrows to be his and imagines them as pursuing him.
Thou art an astrologer inasmuch as thy understanding is always directed towards the motion of the wheel of time which is made up of the luminaries in the firmament. Thou art Jiva whose understanding is directed to things that are the result of the attributes of Sattwa, Rajas, and Tamas. Thou art that in which all things merge when dissolution overtakes them.
When Jiva enters that mass of effulgence, he no longer suffers like Shoma who, with the gods, upon the exhaustion of merit, falls down on the Earth and having once more acquired sufficient merit returns to heavens. The moon is always seen to wane and once more wax. Seeing this waning and waxing that go on repeatedly, I do not wish to have a form of existence in which there are such changes.
For the jiva., in so far as free from avidya, is neither all-knowing, nor the Lord of all, nor the cause of all, nor the Self of all, nor the ruler of all it in fact possesses none of those characteristics on which the scriptural texts found the difference of the released soul; for according to the view in question all those attributes are the mere figment of Nescience.
Hence is Prakriti called Unintelligent. He cannot, however, readily comprehend the twenty-sixth, which is stainless, which is Knowledge without duality, which is immeasurable, and which is eternal. The twenty-sixth, however, can know both Jiva and Prakriti, numbering the twenty-fifth and the twenty-fourth respectively.
The elements gathered together become in certain parts firmly united. Know that those parts are called the vitals of the body. It is said so in the Sastras. When those vital parts are pierced, Jiva, rising up, enters the heart of the living creature and restrains the principle of animation without any delay.
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