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Thou art the Chit that dwellest in the human form. Invested with attributes, thou becomest subject to Destruction. Thou art Jiva, that is He who is never subject to destruction when uninvested with attributes. Thou art full yet thou becomest liable to decay and death in the form of the body which is Jiva's accompaniment.
What else dost thou wish to hear?" "'Yudhishthira said, "Leaving off skin and bone and flesh, and becoming destitute of all those elements, in what does Jiva reside, O illustrious one, for enjoying and enduring happiness and misery?" "'Vrihaspati said, "Endued with all his acts, the Jiva quickly enters the vital seed, and utilizing the functional flow of women, takes birth in time, O Bharata.
""The Brahmana said, 'The acts, good and bad, that a Jiva does are not subject to destruction. Upon attainment of body after body, those acts produce fruits corresponding with them. After the same fashion, sin, done with a sinful heart, produces a large crop of misery. Hear then how Jiva, equipt with all his acts and overwhelmed with lust and wrath, enters the womb.
On the other hand, man should always exert, by righteous acts for his gradual advancement. Among the six different colours that Jiva attains at different periods of his existence, he who falls away from a superior colour deserves obloquy and censure. Hence, one that has attained to the result of good acts should conduct oneself in such a way as to avoid all acts stained by the quality of Rajas.
It is Manas, the animal intelligence, and the animal soul or Jiva, both half material illusions, that sin and suffer and transmigrate from one body into the other till they purify themselves. The spirit merely overshadows their earthly transmigrations. When the Ego has reached the final state of purity, it will be one with the Atma, and gradually will merge and disappear in Parabrahm.
In consequence of Jiva being reflected in Prakriti, the latter is called Pradhana by Sankhyas and Yogins conversant with the original principles as indicated in the Srutis. The twenty-fifth thinks that there is nothing higher than itself. The fish live in water. It goes thither impelled by its own nature.
By casting off Prakriti and beginning to realise that he is different from her, the intelligent Kshetrajna then comes to be regarded as pure and stainless. When Jiva ceases to exist in a state of union with Prakriti, then does he become identifiable with Brahma. When, however, he exists united with Prakriti, he then, O king, seems to be different from Brahma.
He who wishes to have tranquillity, should, by the aid of his knowledge, restrain his soul. Without speaking of the results of the attainment of Brahma by yoga, it may be said that he who sets himself to only enquiring after the Soul transcends the necessity of observing the acts laid down in the Vedas. The body with jiva within it is an excellent car.
In consequence of this seed, Jiva travels from one world into another ceaselessly. This seed, therefore, is the conveyance or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called the rider, and the body is the car that bears the Soul on it. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty beings that wait upon Mahadeva. This make up the first hundred names.
The rock will also be permeated by its appropriate variety of the omnipresent Jîva or life principle, but that of course is again totally distinct from either of the essences above mentioned. The Kâmarûpas of Animals. This is an extremely large class, yet it does not occupy a particularly important position on the astral plane, since its members usually stay there but a very short time.
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