[Advaita-l] Who is a Jeeva and What is bondage?

[kuntimaddi sadananda]

Who is Jeeva? And what is bondage?

 

Bondage is a notion that I am a Jeeva, with the sense of limitations. Scriptures call this jeeva bhaavana or a notion that I am limited. My sense of limitations can be expressed in terms of space-wise, time-wise or object-wise limitations (desha – kaala – vastu - paricchinnam). In Vedanta, Jeeva is defined as a conscious entity with the sense of these limitations, which expresses as ego or ahankaara. It is associated with the notion that I am a limited individual different from the rest of the world. Ego involves an identity as, I am = this, where ‘I am’ is the subject, a conscious entity; and ‘this’ is an object and inert entity; an equation fundamentally invalid since the subject is different from an object. Ego, therefore, is an expression of fundamental confusion where a subject, I, is equated to an object, ‘this’. For a jeeva, ‘this’ constitutes sum total of all properties of the various upaadhis or equipments, blessed by the ever-existent self-effulgent substratum, Brahman. Krishna calls ‘this’ as kshetram or field of experience, that is different from the experiencer, kshetrajna. This sense of identity is deep-rooted due to consistent and continuous reinforcement, year after year, and life after life. This ego springs-up behind all activities throughout one’s life, either in gross form or in subtle form. ‘One has to surrender one’s Ego’ – says who? – it is again Ego only. Vedanta says this notional identification is due to beginning-less ignorance, or avidya, of not having a clear knowledge of my true nature. In essence, not knowing who I am, I identify myself with what I am not as I am. In other words, the very existence of ego involving I am = this, itself is a proof that I do not really know who I am. We have been operating with this fundamental ignorance, life after life. This notion that I am = this, or ahankaara or ego, remains in all my transactions. Along with it comes ownership as this is mine, or mamakaara. That, which does not belong to me, I would like to make it mine. Thus the rat race begins, and it can only stop when there is nothing more left for me to gain or I gained infinite.

Vedanta says my true nature is pure existence-consciousness which is limitless, sat-chit-Ananda. Limitlessness alone is absolute happiness, since any limitation causes unhappiness. Because of the notional sense of limitations, jeeva makes a constant and continuous effort to become limitless or infinite or a state of absolute happiness, through various pursuits, life after life. The goal or ‘Purpose of Life’ itself is then to become complete or full or infinite, so that I have accomplished all that needs to be accomplished, and there is nothing left for me to accomplish.

One can never become infinite by any pursuit, since by definition every pursuit is finite, and finite plus finite is always finite. At the same time, one can never give-up trying to become limitless or infinite, since Vedanta says infiniteness is one’s intrinsic nature. In essence, one cannot but try to solve the problem of limitations, and at the same time, one can never give-up trying to solve this problem. This dichotomy forms the essence of bondage, called as samsara, or fundamental human suffering. The samsara is considered to be endless for a samsaari or egotistical individual, since there cannot be a real solution to a notional problem. Hence, a man goes through life after life trying to solve a problem that can never be solved by any pursuit, however noble that pursuit is. Trying to solve a problem where there is no problem to solve, itself has become a problem. Going somewhere or gaining something, etc., will not solve the problem since space, time and object – wise limitations will still remain, however large, long or, big they are. The existence of present life itself is proof that all our efforts to solve the problem in the past have been unsuccessful. Hence to put end to this samsara once and for all, one has to have a clear perspective of the nature of the problem, and the method of solution to the problem. This forms the very purpose of Life itself. All other achievements in life not only become insignificant in relation to this.

In essence, every Jeeva feels that he is unhappy due to the notional limitations and hence is searching constantly for happiness, or in essence to become limitless or to become full. The very search for happiness forms the basis for all the desire-prompted activities in life. Longing for happiness by sense-enjoyments is a direct proof that one does not know one’s true nature, says Vedanta. Every religion promises that if you follow that religion you will go to heaven after death, where you will be eternally happy, along with other jeevas who also followed the same path. Unfortunately, no one has returned from heaven to confirm this. This notional sense of limitations can never be solved by any pursuit that involves doing or getting something or going somewhere or following some religion, or someone giving freedom, etc. The notional sense of limitations can only be solved by true knowledge of oneself. In essence, it is a simple recognition that I am by nature absolutely infinite, with no space-wise, time-wise or object-wise limitations. Hence moksha, or nirvana or freedom from limitation does not involve going to heaven, following somebody or some religion, going to a better place. It involves recognition or re-cognition that I am by nature limitless and therefore eternally free. That recognition comes only with a clear understanding of the triad – Jeeva-Jagat-Iswara; who am I, what this world is, and who the creator of this world is. To gain this knowledge only Vedanta advises one to approach a teacher who himself studied this by approaching his teacher. 
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Taken from my book – ‘Introduction to Vedanta’, available at Amazon, in Kindle version or hard copy.

Hari Om!




Sadananda