Paramatma Sandarba Lesson 10

Lesson 10, Texts 48-55: Jiva Maya-Instumental (Nimitta) & Guna Maya-Constituent (Upadana). PPT and recordings of this class are available at  http://tinyurl.com/6-sandarbhas

Lesson 10, Texts 48-55: Jiva Maya – Instrumental (Nimitta-Karana) & Guna Maya – Constituent (Upadana-Amsa)

  • The description of Paramatma’s Bahiranga Shakti, or the extrinsic potency. Paramatma presides over both the tatasta and bahiranga Shakti.
  • Jiva Goswami now begins his explanation of bahiranga Shakti, which is tatastha shakti’s kshetra, or field of action.
  • Bahiranga Shakti is known by different names, Prakrti, Maya and Durga.

Texts 49-53: Two divisions of Maya Nimitta Karana or Amsa called Maya, in the form of three modes of material nature Upadana Amsa, called Pradana, in the form of primordial matter

To explain this Jiva goswami cites 4 verses from SB where Lord Sri Krishna instructs Uddhava on Sankhya philosophy, along with Sridhara swami’s comments.

SB 11.24.1-4, Sridhara Swami Comments:

  1. “All dualities spring forth from and again merge back into Paramatma, who is one without second, through influence of Maya or combination of prakrti and purusha. For one who deliberates on this, the delusion is dispelled. With this intent, Krishna brings His discourse on Sankhya, beginning with this verse.”
  2. Prakrti here is  = Pradhana. [11.24.1]
  3. “In the period of dissolution prior to the new cycle of yugas and in the beginning, during Satya or Krta Yuga, when discrimination was highly evolved, Conciousness (the seer/paramatma) as well as presentational phenomena (the seen / this material manifestation) were one only and undifferentiated, meaning the seer and seen were in complete identity in Brahman. [11.24.2]
  4. “That one great  (brhat) undivided and singular Truth, which is beyond speech and mind, was divided into two in the form of its maya [the perceptible world] and its result [ the jivas]. In order that the Great Brahman could become accessible to speech and the mind, it became divided into two forms. [11.24.3]
  5. Of these two, the “presentational phenomena” (artha) refers to prakrti consisting of two aspects [namely, cause and effect], while “consciousness” (jnana) refers to completely different status of being, which is called purusa.” [11.24.4]

Material world, cycle of creation and dissolution like day and night. Creation: Jiva act piously or sinfully => enjoy or suffer, respectively. Dissolution: Everything merges back into Prakrti, which remains in an inactive state => Jivas have no physical bodies and their residual karma (daiva, or destiny) remains dormant.

Text 53: The Upadana Amsa and Nimitta Karana Divisions of Maya Fever personified (Jvara or Lord Shiva) speaks to Bhagavan Lord Sri Krishna about the distinction between these two divisions of Maya in the form of upadana and nimitta, by describing their differing functions. This talk happens during battle between them when Banasura’s daughter Usha spends time with Aniruddha before their marriage in her palace and breaks her virginity before marriage. Lord shiva worshipped by Banasura released Shiva jvara weapon which causes high temperatures, Lord Krishna released Narayana jvara weapon which cools temperatures and counteracted. SB 10.63.26: “Time, destiny, karma, the Jiva, innate disposition, subtle matter, the presentational field, the fital force, the empirical self (atma), the modifications of prakrti, the body, the continuous flow in the form of seed and sprout – all these constitute your Maya. I take shelter in you, the prohibitory of Maya.

Sridhara swami comments: “Time is precipitator; previous action (karma) is the cause (nimitta), when manifest as on the verge of delivering its fruit , is called daiva, or destiny; innate disposition (svabhava) is made up the unconscious impressions left by karma. The jiva is that entity to whom these attributes belog; matter (dravya) means the subtle or causal elements; the presentational field (ksetra) is material nature (as a whole prakrti); the vital force (prana) means sutra [or the first modification of prakrti predominantly by rajas]; the empirical self [atma] here means ‘ego’ or I consciousness [ahankara].”

    • Sixteen modifications (vikara) of prakriti => 11 senses + 5 gross elements => their combination is the body => implicated in a continuous flow or series, like that of seed and sprout (bija roha pravaha)
  • Karma by the body = seed (bija) => another body like a sprout (roha) => the continuous flow of seeds + sprouts (pravaha) => the soul’s transmigration into different species of life forms due to his karma under the influence of Maya, the prohibitory of whom is Lord Vishnu, therefore I take shelter of the Lord.

Queries by audience which were answered by His Grace Charu Chandra Prabhuji:

  • Karma is cause and Jiva is nimitta? Karma is nimitta, unfold material desires, that is the instrumental cause of maya.
  • On slide 10 can you explain the arrow going up from Upadhana ansha upto Subtle body,  karma is nimitta, subtle body is provided by the upadana portion of maya.Daiva or destiny is outcome of actions, subtle body is nimitta cause, subtle body is provided by upadana cause. Upadana cause is made up of 5 => Dravya, Ksetra, Prana, Atma, and Vikara. Nimitta cause is made up of 4 => Kala, Karma , Daiva and Svabhava these 4 are Nimitta karana or instrumental part of Prakrti.Nimitta cause takes away our true knowledge, knowledge of who we truly are.Jiva is influenced and controlled by both Nimitta and Upadana causes, in that way subjugated by maya.Kala influences both subtle and gross bodies.
  • Slide 10 why is term atma used for gross body … shouldn’t it be Jiva We discussed in earlier sessions, Atma is unbound and jiva is bound. Atma constitutively by nature unbound, the reason why atma is put here is to show how atma is transformed to jiva.
  • Can I say Vikara which is 11 senses + 5 gross elements is a gross body? Yes
  • I don’t understand from the slide 10, how we are calling kala, karma, daiva and svabava are called subtle body?  Because at this point, by definition, a gross body has not yet formed. It is only after dravya, etc the gross body is formed and the vital force (prana) is infused in it.
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