The (category) Soul or Jiva will now be ex- plained. The characteristics common to Soul and God are: Interiority (pratyaktva), Cognos- citiveness (cetanatva), Spiritness (ātmatva), and Agency (kartṛtva).
Pratyaktua or Interiority means to be self- luminous. Cetanatva or Cognoscitiveness is to be the seat (or involucre) of consciousness. Atmatva or Spiritness is to be the antithesis to body (matter). Kartṛtva or Agency is to be the seat of consciousness, of the form of Will (sankalpa).
Having thus stated the common characteris- tics of Soul, the special (or singular) charac- teristics will now be stated. Atomic cum Cog- noscitive, Liegent cum Cognoscitive; similarly, Sustained, Contingent, Agent by delegation, Subject, and so forth; may be conceived (as qualities distinguishing the Soul).
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The Soul is distinct from body, senses, mind (manas), breath, and intellect. Distinct from body (Soul is) by reason of the experience: ‘My body’; Distinct from the outer senses by reason of the experiences: ‘I see with (my) eyes’, ‘I hear with (my) sense of hearing’, ‘I speak with my tongue’ and so forth; Distinct from mind (manas) as this is known to be a sense; from breath as indicated by the expression: ‘My breath’, and from Intellect (buddhi) as borne out by the experience: ‘I know’. It is atomic (or monadic) by reason of the Śruti (= Scriptures) stating that it (Soul) out-goes (from the body at time of leaving, and in-comes to the body at time of joining), confirmed by (our own) experience. No question need arise how, if Soul is atomic, it is capable of cognising simultaneously many ob- jects, for (its) attributive consciousness has the capacity for such diffusion. By this (law), the
***Atomic’ has a material significance which is not meant, as the Soul, is spiritual. What is intend. ed to be conveyed is that Soul is a subtle spiri- tual centre of consciousness, a focus of the forces of consciousness which can ray out anywhere, like the central sun diffusing its rays anywhere. ‘A spiritual
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assumption of many bodies (simultaneously) by such (sages) as Saubhari," and by the Freed (Muktas) becomes possible. This (Soul) is Eternal, for it remembers what was experienced in the past. But it may be asked: how if Soul is eternal, they do speak of its being born’ and ‘dead’? We reply that birth is because of the Soul’s bondage with body, and death is, because of its severance therefrom. Hence the nature of the Soul is Eternal. It is distinct for each distinct body. In a similar manner as the singular of the expression ‘gold jar’ is made use of for an ‘aggregate’ of gold jars, all of the same dimensions, and ‘grain’ is used for an accumulation of grains, is the (generic) term Soul used, as all souls share in common the attribute of consciousness. Hence there is no identity, as that conflicts with the Authorities.
nucleolus of cognoscitive forces is Soul’ would be an appropriate definition.
2** See Vishnu-Purāņa [IV-2] for the story.
240 This is with reference to the advaitic (monistic) theory that all souls are identical; whereas Autho- rities such as the Vedas mean otherwise, i. e. assert plurality or multiplicity of souls.
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It is by nature Blissful (or essentially Joyous); but, infected by environment (upadhi), falls into migration (samsāra). It is Agent (kartā), enjoyer (bhoktā), the Bodied (śariri) and body (Sarira). It is the bodied with reference to matter; with reference to God (Iśvara), it is body.
That it is Self-luminous (svayam-prakāśa) is evident from Perception as well as Word (Scriptures). A syllogism may be constructed as follows:-
“The Soul is Self-luminous.’
For it is conscious, (or cognoscitive). Like the attributive consciousness.’
Consciousness-ness (jñānatva) and Stainless- ness (or Sinlessness amalatva) etc., are qualities which determine its (Soul’s) Essence.
Thus the thesis of the Bauddhas that as cons- ciousness is momentary, Soul is the concatenat- ion of (such) moments;-the thesis of the Cārvākas that Soul is conterminous with the body, which is a compound of Four Elements; -the thesis of the Jainas that Soul is commensu- rate with the elephant’s body in the elephant,
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and commensurate with the ant’s body in the ant;-the thesis of Yadava that Soul is a frag- ment of God (Brahman);—the thesis of Bhaskara that Soul is a division of the conditioned God (Brahman); the thesis that Soul is a fabrication (effected) by nescience;-the thesis that Soul is multipled by reason of the limiting (or circum- scribing) Inner Organ (Antaḥkarana); all other such objectionable theses are disannulled; and likewise the contention for its (Soul’s) infinitive nature (vibhutva).
But if it be asked, how, in case of not admitting the infinitive character of Soul, is its fruit in con- nection with other realms, determined by the ‘unseen’ (destiny = adṛsha), possible, the reply is that though Soul has no local (or spatial) relation, yet the Unseen (destiny) determines it. What is Destiny? It is a species of consciousness attained as a consequence of good deeds done for winning the pleasure of God (Bhagavan). This conscious- ness is none other than Providence (or Will) of God, contingent on His infinitive (vibhu) nature.
- The purport of this is that it is God’s providence that watches our behaviour, and rewards us. See Vedanta-Sutras; Phalan ata upapattel’ [III. 2. 37.]
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(In) thus (predicating) the reaping of fruit (by the Soul), is not beset with difficulties.
This Soul is threefold: Bound (Baddha), Freed (Mukta), and Free or Eternal (Nitya). Of these the Bound are those particular group of souls, from Brahma down to the worm, inha- biting the fourteen worlds comprising the ‘Oval Sphere.’ Brahma is sprung from the navel-lotus of Śriman-Nārāyaṇa; Rudra from Brahmā; from Brahma again are sprung the Yogis Sanaka etc., the Devarshis Narada etc., the Brahmarshis Vasishtha etc, the Nine Prajapatis, Pulastya, Marici, Daksha, Kasyapa etc. From these sprang the Devas, the Regents of the Quarters (Dik-palakas), the Fourteen Indras, the Fourteen Manus, the Asuras, Pitrs, Siddhas, Gandharvas, Kinnaras, Kimpurushas, Vidya- dharas etc., the Vasus, Rudras, Adityas, the Aśvinis, and the Danavas, Yakshas, Rakshasas Piśacas, Guhyakas etc. Thus there are many varieties of creatures of Deva-Origin. The human class also has many varieties such as Brāhmaṇas, Kshatriyas, Vaisyas, Sudras etc. So also is the animal species such as cattle, beasts, birds, reptiles, moths, worms etc. The
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stationary* class is also diverse such as trees, bushes, creepers, shrubs, grasses etc Trees etc., possess sufficient consciousness (intelligence), necessary to imbibe ter etc., as evident from
the text:-
“That (consousness) is meagre in the lowest forms of lif”
241
Thus the Bound (Baddha souls) are of the classes: Devas (celestial or superhuman), human animal And stationary
There are again (differently) classifiable as womb born, egg-born, seed-born and sweat- born. The Devas and man are womb-bon, (but) among them Brahma, Rudra etc., Sanaka etc., Sita, Draupadi, rshadyumna etc., are not thus born (ayonija), spare the Bhutas, Bhe- tāļas etc. The animals are (some) womb- born, (some) egg-born, and (some) sweat-born. The Stationary etc, are seed-born.” The Bound (souls), thus delineated, are constantly Aprāna vatsu svalpā sā sthavaresku tato ‘dhikā ’ [Vishnu-Purāņa; VI. 7. 64] Also Cf. with Manu- Smyti I. 49" Antas-saṁjñā bhavanty etc &c “.
- (
- Stationary=Vegetable and Mineral Kingdoms. *** Read Manu-Smrti: I., versas 5 to 50.
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whirled in the (material) wheel, fashioned from (the elements of) Avidyū (nescience), Karma (acts), Vāsana (predispositions), Ruci (craving) and association with matter, meandering like a stream with neither beginning nor end, or like the never-ending process of ‘seed and plant ‘;*** subject to the chequered conditions (or plights) (of life known as) gestation, birth, infancy, youth; waking, dream, sleep, trance, dotage, death; heaven (svarga), hell, etc.; suffering terribly in untold ways the three kinds of afflictions;”" and forfeiting the estate of God-bliss,-their rightful heritage.
These (souls again) are of two classes: (1) Subject to Śāstra, and (2) Non-subject to Śāstra. Among these, liability to Sastra pertain to those Bound (souls) who have the (moral) consciousness dependant on the several senses. Such is not the case with animals and stationary (creatures). The (souls) subject to Sastra are of two classes (again): coveters of material
243 Bija-vyksha-nyaya; i. e. the never-ending recur- rence of plant from seed, and seed from plant.
24 The adhyatmika, self-inflicted; adhibhautika, other-inflicted; ādhidaivikā, by divine visitation.
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happiness (bubhukshu) and coveters of spiritual happiness (mumukshu). The former cling to the Triad of life-ambitions. These (again) are of two classes: those that cling to Wealth and Delights, and those that cling to Duty. The former are those who labour under the notion that body is soul. The latter are those who are launched on Sacrifices (yajña), Charity (dāna), Austerities (tapas), Pilgrimage (tirtha- yātrā) etc., all falling under the head ‘Duty’ as per the enunciation :—
‘Duty is that which paves the way for happi- ness to come (alaukika)’
and,
‘Duty is that which is the Way (or means), established by (incentive) Injunction.’"**
348 The four ambitions of life are: (1) Dharma (duty) (2) artha (wealth) (3) kāma (delights) and (4) moksha (redemption). (1), (2) and (3) constitute the Triad, called Traivargika, and (4) is the Apavarga.
240
[Jaimini-Sūtras; I. 1. 2]; ‘Codanā-lakshaṇoiya ‘rtho dharmaḥ," ie., the injunctions of the Scriptures (alaukika) alone provide the incentive to duty, which done, does not bring to the man immediate result as would accrue to a worldly effort on which an im- mediately realisable corresponding fruit is always contingent.
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These are believers in the Soul as distinct from the body, and in that there is the other (highest or spiritual) world to come. The par- tisans of Duty (dharma) are of two classes (again): those, adherents of other deities; and those, of God (Bhagavan). The adherents of other deities are the worshippers of Brahma, Rudra etc. The adherents of God are those
devotees who come under the text:
1
‘The aggrieved, the seeker, the ambitious &c."
247
The aggrieved (arta) is he who has lost his fortune and is desirous of recovering it. The ambitious (arthärthi) is he who longs to grow rich anew. The Seekers (of redemption, Mu- mukshu) are of two classes, viz., those who - wish for Isolation (kaivalya) and those who wish for Divinity (moksha). Kaivalya or Iso- lation is the meta-physical soul-bliss secured by the Path of Knowledge (jana). This Soul-bliss is isolate from God-bliss, and is experienced in a Corner of the Spiritual Universe,-in the manner
247 Ārto, jigūtāsur, arthārthi, jāni, ca Bharatar- shabha I &c. [Bhagavad-Gitä: VII. 16].
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of the wife who has lost her husband,–after
travelling along the Way of Light etc. (arcir-ādi- märga).11a
24 Some opine that as those who have travelled along the Path of Light can no more return, there is a Corner assigned in the Physical Universe itself, where they are absorbed in their own Soul-bliss (ātmā-’nubhava).
The Aspirers for Divinity or God-bliss are of two kinds: (1) The God-lovers (bhaktas), and (2) the God-leaners (prapannas). The God-lovers are those who have learnt the Vedas with all its limbs and the Upanishads (śiraska), become versed in the metaphysics of the Vedas, early and later parts thereof, thereby acquiring the Knowledge of God (Brahman), as Him who is distinct from (the Categories) of Conscients (cit) and Non-conscients (acit),-as Him whose essen- tial nature is bliss, exalted and measureless,—as Him who is hostile to all evil and full of all Holy Graces; and then resort to the Path of Love (bhakti) leading to Him, thereby aspiring to reach salvation (moksha).
*** Read Bhagavad-Gitā: VIII. 24 ff and analogous Upanishadic passages,
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The fitness for (the Path of) Love abide in the Vārnic Triad, as also in the Devas (deities or superhuman creatures); for in these the atti- tude of supplication (arthitva), and ability to perform (bhakti) (sāmarthya), subsist.%. The Śūdras are not entitled thereto, for reasons argued out in the Apa-sudra Section.260
The Character of (God-) Love has been delineated in the Section on Consciousness (VII). The (God-)Lovers are of two kinds: (1) those who practise love with a Motive (sādhana), and (2) those who practise the same as an End in itself (sadhya). Vyasa etc, belong to the former class; Nätha (muni) etc, to the
latter.
The Surrendered (prapanna, or God-Leaner) is he who is distinguished by the qualifications of
200
*** I. c., the Three Empowered or Eligible Classes or Castes (Varna), viz. Brahmana, Kshatriya and Vaiśya.
249% See Vedanta-Sütras: [I. 3. 25]: Tad upary api Bādarayanas sambhavat.’ Also Cp. with Rk-Samhita, X. 167-1; ‘Indra!……tapaḥ paritapy ājayasva’.
380 Vedānta-Sūtras: [1. 3. 33]; Śug asya tad-arádara- ‘ś ravaṇāt’ etc.
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Waylessness and Resortlessness;
and reposes
151
(solely) on the Lord (Bhagavän). He (or It) is of two sorts: who longs for the Triad of objects,’ and who longs for emancipation (moksha). The aspirer for the Triad is he who longs for the ful- filments of duty, for wealth and for joys." The aspirer for emancipation (or the Supreme Goal) is he who by association with the good (and wise) has acquired discrimination of what is lasting and what fleeting, what transcendent and what insignificant, and thereby loses all relish (vairāgya) for worldliness (samsära) and pants for salvation (moksha). To attain this desired end he repairs to a Spiritual Teacher (ācārya), who is indued with adequate qualities as per
text:-
“The Teacher is the versed in the Vedas etc ‘.5
21 See a Treatise on these two qualifications by Pillai Lokācārya, Englished in the Indian Antiquary for November, 1910. ‘He’ used for Soul is same as ‘It’.
283 I. e. Dharma, Artha, Kāma (the Traivargika.) See note 245, P: 125.
203
Acāryo Veda-samþannaḥ Vishņu-bhakto vimatsarah mantrajño mantra-bhaktaś ca sadā mantrāśrayaś suciḥ. [Dvay-opanishat].
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130
[Advent and through him seeks Śri the (Saviour), in Whom vests the function of mediation (purusha- kāra)* and (finally), realising his lack of power to pursue the Paths of Love etc., and therefore realising his position as one who is bereft of all Ways and Means (akin- cano-(a)nanya-gatih) † accepts as his sole Means of salvation, the Holy Feet of the Blessed Lord (Sriman-Nārāyaṇa). Such is the God-leaner (prapanna).
Surrender (prapatti) is the High Path to all. The surrendered (God-leaner) is of two sorts: the One-pointed (Ekānti) and the One- only-pointed (Param-aikānts). The One-Point- ed is the person who addresses himself to God alone for the grant of other (i.e. worldly) boons as well as salvation (moksha); and is therefore one to whom other deities (or demi- gods) are of no account. The One-only- pointed is the person who does not crave for any boons even from God Himself except
See note 3.
† See Pillai Lokâ’cārya’s Rahasya: ‘The Refugee’s Refuge in the Indian Antiquary, Vol. xxxix, November, 1910.
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Knowledge and Love (of Him).” This latter is again of two sorts: the Patient and the Impatient. The Patient is he who bows to the inevitable suffering-out of the fructescent (prārabdha) karma, according to the text:-
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‘Inevitably it must be suffered etc., and (patiently) waits for salvation to follow on the expiry of (the term of) this body. The Impatient is he who feels his presence in worldliness unbearable, as if he were placed in the midst of raging flames, and pants for deliverance (or redemption) immediately on craving God therefor.
The Freed (mukta or the Absolved) is he who has accepted the Path, and performs all duties: routine, casual, and all decrees of the Divine, primary and secondary, for the sake of duty. He avoids all offences against God and the Godly; and at the time of casting off the body,
204 Read: • Tat-pāda-bhakti-jñānābhyām phalam anyat kadācana, na yācet praṇato Vishņum yācaṇān nasyati dhruvam."
265 4
16 Avasyam anubhokṭavyam kṛtam karma śubhâ- ‘Subham, na ‘bhuktam kshiyate karma kalpa-koti śatair api’. [Mahā-Bhārata ?].132
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bequeaths his merits and demerits to his friends and foes (respectively); and rests in peace in the Supreme Lord who abideth in the heart, as stated in the text:-
256
‘Rest speech in mind etc.’ “s
(After resting thus a while), It (the Soul) enters into the organ (called the) Sushumnā, the door to the Spiritual State (mukti), and thence emerges out of the (head-) Orifice (called the) Brahma-randhra. Accompanied by the Lord (abiding) in the heart, It thence passes along the rays of the Sun to the world of Fire (agni-loka), and thence journeys on, adored on the Way by the Presiding Deities of the Day, the Half-month, the Summer Solstice, the Year etc, and (the Deity) Air. From there It speeds through the sphere of the Sun, and through the wheel of his chariot and the stars, enters the world of the Sun. Thence again It is conduct- ed in great ceremony by the Hosts of Guides
For the distribution made of marits and demerits, see Kaushitaki-Brākman-opanishat.
206 [Kathopanishat III. 13]: Yacched vän manasi prājňak etc.
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(ātivāhika), the Moon, the Lightning (-Lord), Varuna, Indra, Prajapati, etc. Passing thus through the several realms owned by these, It crosses (the River) Virajā, the boundary dividing matter from Vaikuntha. Here It casts off the subtle body, and is received by Amanava. It (the Soul) is now robed in an immaterial divine Form, four-armed, and is decorated Brahman- fashion. It (now) enters the City of Vaikuntha,* with the permission of the sentinels bearing the names Indra and Prajapati.” Passing through a towerd gate flying with banners and flanked by stretching ramparts, It feasts its eyes with the nectar-lake the Airammada, and the ficus tree the Soma-savana. It is now greeted by five hundred damsels, in groups of hundred, as stated in the text :-
‘A hundred (damsels) with garlands in hand etc,’""" and is beautified by Brahma-perfume
*The Heaven of heavens, or that Spiritual State which is delvered of all hindrances or limitations. See further, foot-note 2, to page 574, Artha-Pancake, JRAS, for July, 1910.
207
**7 See Kaushitaki-Brähmay-opanishat; as also Chan- dogya and Byhad-ävaṇya-Up° for all the descriptions
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etc. It then salutes (the Eternals or Archangels) Ananta, Garuda, Vishvaksena etc, resident there and is equally treated so in return. It then pro- ceeds to the Superb-gemmed Pavilion, and rend- ers obeisance, at the (blessed) Seat, to Its Spiritual Teachers (who are there). Now It (Soul) approa- ches nearer the (Divine) Seat, where It finds the throne thereon, Dharma (etc).,-made, the Lotus over it, and Ananta over again. On the sides stand Vimalā etc, with fans (waving) in their hands, serving God (Bhagavān); Who is installed there with His (Queens) Śri, Bhū and Nila;-Who is be- decked with the Divine Weapons: Conch, Discus etc.;-Who is blazing with the countless Divine Ornaments, the Crown, the Diadem; and, for the head, ears, neck, breast, arms, wrists, waist and ankles, such (jewels) as Cūdāvatamsa, Makara- kundala, Graiveyaka-hāra, Keyūra, Kaṭaka, Śri- vatsa, Kaustubha, Muktā-damodara-bandhana, Pitambara, Kāñciguṇa, Nupura etc ;-and Who
here given of the Heavenly Sphere and the Heavenly Journey: also Mundak-opanishat.
- Consult Pancaritra works for these details. The idea of the Personal God is here seen emphasis-
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135
is the boundless Ocean of Graces. God so in- stalled, the Soul sees; and approaching, plants Its foot on the Seat and is received into the lap of the Lord. To the inquiry Who art thou’, Soul says, ‘I am Thy-make’, and His benign looks are dowered on It. From the ineffable bliss en- suant on joying with the Lord, Soul is lovingly stablished in Service to Him, at all places and for all times, in all situations and for all varieties (of service). The Octuple Graces"" dawn on the Soul, and It is for ever more installed in the joy of the Lord (Brahm-anubhava). Such Soul is the Absolved (mukta). Its equality with the Lord (Brahman) is as respects the bliss alone thereof; for all concern with kosmic functions
ed to an extent satisfying as well the sage as the boor, and covers the whole scale of God’s Being lying between the most absolute Ideal and the most concrete Symbol. For symbological explanations, see (my) Lives of Saints.
*** See Chandogy-opanishat VIII. 1.5; ‘(1) Apakata- papmā, (2) vijaro, (3) vimṛtyur, (4) visoko (5) viji- ghatso, (6) (a)-pipāsas, (7) satya-kāmas, (8) satya samkalpak.
260 See Vedanta-Sutras. IV. 4. 21: ‘Bhoga-mätra- samya-lingac ca; See Mundak-opanishat; III, 1. 3.
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[Advent
is precluded by hypothesis." It could assume any form and visit any part of the Universe (at will). But if it be asked how, if the Absolved (mukta) returns not, as it is said, It can be free to roam there, we say: Not so, the return precluded is that (entailed) by karma; not ex- cursions at Its own (freed) will (and pleasure). Hence the Absolved Soul, ever in harmony with the Will of the Lord (Bhagavān), freely every- where tours.
The Eternals (Nityas or the Ever-Free), are those whose function is never at variance with the Will of the Lord (Bhagavān), and never therefore are they subject to their consciousness (ever) becoming dimmed. They are Ananta, Garuda, Vishvaksena and others. The functions appointed them in perpetuity are determined by the Eternal Will of God. Their Incarnations, like the Incarnations of God Himself, are deter- mined by choice (i. e. not compelled by karma).
In the manner aforesaid, the (Category of) Soul, comprised of the varieties of bound
261 See Ibid IV. 4. 17: ‘Jagad-vyāpāra-varjam etc. 24" See Ibid: [V. 4. 22]: Anãoṛttis śabdāt etc.
262
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(baddha), freed (mukta), and eternal (nitya), has
been depicted.**
Thus ends Advent VIII,
The Treatment of the Soul (Jiva) in the
‘Light of the School of Rämänuja.’
3 Read Artha-pancake, Pp: 572, JRAS, for July, 1910. If svarga, the Material paradise be trans- lated as heaven, Vaikuntha, the Spiritual Heaven becomes the Heaven of heavens. In all religions, the portrayal of this blessed state is necessarily made in material language. The saints of Christianity are, for example, said to be crowned with palms and amaranths, and perpetually singing hallelujas to God. Metaphorical language is thus unavoidable; but this is certain that whether such language be of the con- ventional type germane to the genius of the European or of the Asiatic, the idea of the blessed state is never of the sensual but of the spiritual, quite a different order therefore of existence. For a dissertation on this subject, which oft embarasses mankind, see Introductions, to (my) Lives of Saints, page xi passim.
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