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Life / Rebirth / Jiva / Atma / Manas

What is Jiva

Jīva (also pronounced as jeeva), is the innate or primordial force which inherits this body. It
tethers both the Physical body (Sthula:Śarīra) and subtle body (Sukshma:Śarīra), and wears it
like a cloth. It is not bound by kālá/kālám (time), meaning it doesn’t age, nor grow old or weak.
This Jīva makes us recognize one’s own existence in a given time but, is not aware of its true self
or its true source. It can be interpreted as a soul, but a Jīva is nothing but agitation or vibration of
Brahmān. This agitation within Brahmān is to create a temporary state of “absence-of-
consciousness-of-Brahmān”, meaning Brahmān (the infinite awareness) with its infinite
possibilities thinks/creates a momentary agitation to temporarily mask the notion of the supreme
consciousness, this temporary absence-of-consciousness-of-Brahmān is called the Jīva. Hence,
Jīva is attributed to śakti (agitation) and not to Consciousness, whereas Ātman is attributed to
Consciousness. This Jīva is unaware of itself and the supreme consciousness, so thinking and
imagination manifests in its Antakarana (psychological framework), and consequently the mind
manifests as a psychological process. Though in this momentary state, the Supreme-Infinite-
consciousness abundance the thought of its Infinite state, there is no real transformation in
Brahmān as there are no two entities, one Brahmān and other Jīva. Its like an actor rehearsing his
character in the play. During rehearsal the actor temporarily drops his/her identity and imagines a
new character to play the role. This “Psychological Framework” of a Jīva is called the
Antakarana (which constitutes of Chitta, Mānas, Ahaṃkāraand Buddhi/Viveka). This mind
(psychological framework) is vague, and imaginative due to the lack of clarity of its true self.
This thinking then entertains the five elements and merges with them as a basis to physicality
(Prakṛti aspect of śakti) so, respectively results in the manifestation of sense organs and comes
under the influence of Guṇa in Prakṛti. The mind and the sense organs through separate, coincide
with each other in perfect rhythm, as if they are the same. This Cosmic Jīva is a cumulative of all
Jīvas, utters AUM (the prāṇava) resulting in the manifestation of various objects. This Cosmic
Jiva now imagines so many objects and oneself in so many ways filling creation with a multitude
of combinations and flavors of jivas. Jiva traverses from one body to another and accumulates
various tendencies (Vāsanā) in each life, then takes a new host to shed its karma:phala. The
destiny of a Jīva is to shed its Vāsanā (an inherent habit which constitutes the mānas) and realize
itself to be the Ātman. In many cases, a Jīva falsely associates itself to physicality. (Swami
Venkatesananda. 1993)

A sloka from Srimad Bhagavad Gita, Chapter 2 of Sankhya Yoga, Sloka 13, in which Gitacharya
(Sri Krishna) says:

दे हिनोऽस्मिन्यथा दे हे कौमारं यौवनं जरा।

तथा दे हान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।

Meaning, this innate Jīva that dwells within a physical body, witnesses childhood, youth, old
age, and death, but also takes up a new host body and continues the same cycle again. Hence, for
this Jīva, there is no death and the wise who realize this has nothing to grieve.

Maharśi Vaśiṣṭha explains the passage of Jīva to Sri Ram in his Yoga as:

“when there is a cessation of the flow of the life-breath (prāṇa), the consciousness of the
individual becomes utterly passive. When the life-breath seizes, the body is said to be ‘dead’ or
‘inert’. The life-breath returns to its source-air-and consciousness freed from memory and
tendencies remain as the self. That atomic ethereal particle which is possessed of these
memories and tendencies is known as the jiva: and it remains there itself in the space where the
dead body is. That jiva now abandons its ideas and what it had been seeing till then, and
perceives other things as in dreaming or day-dreaming. After a momentary lapse of
consciousness, the jiva begins to fancy that it sees another body, another world, and another
life-span.”

(Swami Venkatesananda. 1993)

In this article let’s look into the following questions, What is Jīvas purpose? How does one
reach ‘jiva Brahmā:ikya:siddhi’? After attaining Jiva:brahmā:ikya:siddhi does the Jīva
leave the body? Will everyone reach ‘Jīva Brahmā:ikya:siddhi’? Can one be happy all the
time? In order to explore this, let’s learn some core definitions.
Samashti (Samashṭi) Jīva (Cosmic Soul)

When this entire creation with all its beings are considered as one single entity with a life force,
that drives its existence in māyā (illusion), that cumulative life force (in all beings as one) is
called Samashṭi Jīva. The concept of creation which is Brahmā (one of the trinity, not Brahmān),
referred to as Hiranyagarbha (golden womb) is considered as the Samashṭi Jīva or the Cosmic
Jīva. The story goes as follows, when Brahmā inhered the concept of creation (within the māyā),
created various worlds and beings with life force (subsets of Samashṭi Jīva) which grew without
end or demise, this caused the concept of Rudhra to emerge and advised Brahmā to replicate the
cosmic loop of creation-dissolution at all levels within His creation. To do this a being
called Mrityu Devata (Goddess of Death) was born of Him (hence became His daughter) so as
to constantly sprout creation (animation of smaller entities) within the broader creation, and then
the dissolution of that animation back into the source. Hence creation and dissolution became a
duet (or a dance) that exists in the smallest aspect of creation to the highest purview. (Sri
Garikapati. N.J.V, n.d., p.1470-1490, Swami Venkatesananda. 1993)

What is Upādhi

Upādhi is the physical form, like animal form, or human form, plant form or other celestial forms
that Jīva wears to sustain in this physical reality of Prakṛti. These forms have six aspects called
as Shedurma (Shed means six, and Urma means attributes), which are Hunger (Bhuk), Thirst
(Daha), Sickness (Jara), Death (Marana), Anguish (Shoka) and finally Desire (Moha or kama).
Without these, a physical form has no purpose in this reality. The purpose of Jīva to take up a
upādhi is to shed its karmaphala (karma:phala).
Pancha Kosha – 5 layers of a being
What is Kosha

Kosha means layers. A being’s (upādhi) existence is compartmentalized into five layers called
the Pancha Kosha (pancha means five). Following are their classification, and the definition of
each layer will follow in this article.
Annamāyā Kosha: This is the physical layer which is the body of the being (upādhi) that
sustains upon food (Anna).
Prāṇamāyā Kosha: This is the layer of life, that constitutes five varieties of air (vayu) which
allows the physical body to grow and regenerate.
Manomāyā Kosha: This is the layer that is non-physical and operates on like (preeti/raga) and
dislike (dveṣa) and is under constant flux.
Vijnanmāyā Kosha : This is the layer of pure intelligence that is unblemished by desire or
selfishness.
Anandamāyā Kosha: This is the final layer that taps into the supreme bliss which extends as
Ātman of a being (upādhi).

What is Sthula Śarīra

This body (physical body born from Prakṛti) as per Yoga Shastra (Śāstra) is called as Sthula
Śarīra, wherein Sthula meaning physical or solid, and Śarīra meaning body or being. This Sthula
Śarīra constitutes seven elements called Dhatu (Saptha Dhatu) which are a part of five aspects
of creation called Bhoota (Pancha Bhūta). This Sthula Śarīra belongs to the Annamāyā Kosha.

Pancha Bhūta : 5 elements of nature

(Ayurveda) Panchmahabhuta – The Five Elements. (2015)

Pancha Bhūta: Pancha meaning five and bhūta means beings. The 5 bhūta are Fire or Heat
(Agni), Water (Aapas),  Vayu (Wind/air), Aakas or Aakash (Aether, Space, Fabric-of-space) and
Prithvi (soil/Earth/stone/land).
 Saptha Dhatu : Seven elements of
body Orientation to Ayurveda. (n.d.)

Saptha Dhatu: As per Ayurveda Śāstra Saptha Dhatu are the seven (sapta) building elements
(dhatu) that constitute the physical body. These seven elements are Rasa (body fluids within the
intestine, lymph, and other parts), Rakta (blood), Mamsa (flesh and muscle), Medha (fat), Asthi
(shell or bone), Majja (the filling within the bone/shell or marrow), and finally Shukra, which is
also known as Tejas or Veerya (semen and egg).

What is Sukshma Śarīra

Sukshma meaning subtle or non-physical or minute, and Śarīra means the body (not necessarily
physical in nature). This Sukshama Śarīra constitutes various aspects like memory, intelligence
(there are multiple facets of intelligence like Bhuddhi, Chitta), information, impressions, Guṇa,
sensation, identity (ahankara), Vāsanā and more. These aspects are also known as Antahkarana.
Mānas itself is Sukshma Śarīra. In Yoga Śāstra, there is various compartmentalization of
memory and intelligence which are not just limited to the physical aspect of mind. The limited
way of looking at this is to consider them as facets of mind but the Yogic Śāstra has clear
compartmentalization over thirty such facets of Sukshma Śarīra. This Sukshma Śarīra belongs to
the Prāṇamāyā, Manomāyā, Vijnanmāyā, and Anandamāyā Koshas.

A rudimentary analogy for Sthula Śarīra is like hardware, whereas Sukshma Śarīra is like
intelligent software, data.

Now that we know Kosha (5 layers of a being) and Sthula & Sukshma Śarīra, let’s put this into a
real-time example. Say, we head out to catch a movie with our friends, which we have been
planning it for few weeks. What this means is, the physical body (Sthula Śarīra) a part of the
Annamāyā Kosha is not at the movie yet, it’s still traveling and on the way. But, various levels of
Sukshma Śarīra has already reached the destination long ago. Especially the mānas (Manomāyā
Kosha) operates on ‘like’ (rāga) & ‘dislike’ (dveṣa). The mānas will use the mind like a tool to
calculate various possibilities to enjoy this event. The mind, in this case, is like a calculator or a
computer that crunches the old memory and presents various ways in which this event could be
enjoyable. Using these presented ideas, the mānas dwells and drowns itself into these
imaginations like an addict. Imagination and dreaming about happiness are the fundamental
nature of the mānas. Even if the mind presents cautions and disclaimers, the mānas will reject it
and try to resist it. It will ask alternatives to reach its dream state. This is a very powerful entity
among our bodies. Now, say it starts to rain and the traffic is jammed, the mind says there is no
practical way of reaching the destination on time. The friends also call to cancel the event and
suggest to postpone it for another day. The mind will say this is the appropriate thing to do, the
mānas will reject it, it will ask the mind to take drastic steps to somehow make it happen. The
mind again crutches the possibilities and presents an absolute ‘no’. Now, the mānas agrees but,
doesn’t accept the outcome. The physical body will go back home, but the mānas continues to
linger in the dream in which it has invested so much time for weeks. The mānas dictates the
mind and the body to act as if they were at the event and dwells in fantasy, but in reality, the
body and the mind are at home. This resistance creates an imbalance and confusion between the
mind and the mānas causing a various chemical imbalance in the body. This is like friction
between reality and the dream created by the mānas. Say, a day has passed, but the mānas still
continues to ask the mind to calculate various possibilities in which it could have made it to the
event and enjoyed its dream. The mānas is still in a hangover state and not present in the current
reality, what this means is, all the beautiful things at home that are currently available are
ignored because the mānas is somewhere else. The mānas insults the reality and all its
possibilities. It soaks itself in fantasy and starts to blame traffic, weather, karma, and sometimes
loved ones too. This is what Sadguru Jaggi Vasudev profoundly calls as “the lack of discipline of
the human facilities”. This lack of discipline and the lack of mānas not being in sync with mind
and the other layers of the body (like the Vijnanmāyā kosha) is because Yoga has not been a part
of our lives. Yoga here is not just the physical exercise aspect, its the complete union of the self
with everything around. Sadhguru Jaggi Vasudev profoundly describes yoga as:

“When we say “yoga,” for most people it probably means twisting the body into impossible
postures. That’s not what yoga is about. Yoga means to be in perfect tune. Your body, mind and
spirit and the existence are in absolute harmony. When you fine-tune yourself to a point where
everything functions so beautifully within you, the best of your abilities will naturally flow out of
you.”

“Yoga is not an expression, its a method, its a means, it is a technology thorough which you can
change the very shape of who you really are, change the fundamentals of your very existence”

(Sadhguru. I.Y, n.d., Sadhguru. P.Y.S 2019)

Avastha (States of Awareness)

There are total of 3 states (Avastha) of awareness of a being. Turiya and Turiyathita are not
subsequent states, but an essence, like an aroma that permeates across all states, as it denotes
pure consciousness which is not a state. These states are significantly described both from the
aspect of Vesti and Samashṭi as:

1. Jagruth/Jagrathi
2. Swapna
3. Sushupti

 Turiya & Turiyathita (Turi:athita) are not subsequent states.

As we have seen earlier, there is Vesti (the individual self) and Samashṭi (the cumulative of all
individual identities). In this way, these three states apply on both the Vesti and the Samashṭi.

Jagrathi is a state of wakefulness. In this state the awareness make a Jīva identify oneself and
the creation around. This identification is mostly towards the Sthula Śarīra (Gross Body), so it
relies on the sense organs (indriya) and physicality of nature. This state allows Ahankara (Self-
identification) for a Jīva with which it tries to preserve the self and emulates rāga (Likes) and
dveṣa (Dislikes) towards the rest of the entities in creation. Using this, a Jīva discriminates
everything and strives towards rāga (likes).

The Vesti (the individual self) is in this state of Jagrathi, is titled as Vishwaha, meaning that
which is a part of Viśvām/viśvām (everything around) but proclaims oneself to be separate from
Viśvām and acknowledges to reside in Viśvām. Similarly, the Samashṭi in this state is titled as
Vishwaanara. Since this state is where a jiva consciously strives to preserve the self, the
Samashṭi tries to preserve all the individual selves. This is the nature of the preserver, and so this
state is accredited to Śrī Mahā Viṣṇu, hence the title Vishnu:hu. His Sahasranama Strotram starts
with the title Viśvām and the rest of the titles are subtitles or synonymous to Viśvām. The
preserver aspect also applies to Devi or Shakti (Prakṛti is an aspect of śakti), She as śakti is titled
as Jagarnayi, and Her state of witness is called Vishwarupa. Meaning the one who is the admirer
(abhimani) of the Jagruthi state of all individual selves in Her Māyā. In Her Sahasranama
Strotram, she is addressed with the title Jagarnayi Namaha.

Swapna is a state wherein the Vesti is not lucid but dwells in a non-lucid dream state. In this
state, the Jīva’s identity imagines oneself (using accumulated memory) in another reality apart
from the Jagrathi and Viśvām. Both an individual’s rāga and dveṣa foster in this dream state, but
this reality is real for the Vesti, unless the Jīva comes back to Jagrathi. Vesti in this state is titled
as Tejasaha, similarly, the Samashṭi is titled as Hiranyagarbha. Since this state is a creation of the
self, and since the self is the author of this reality, the Samashṭi is accredited to Lord Brahmā for
being the Vidatha (the author of destiny). The aspect of māyā applies to Devi, hence, She as
Shakti is titled as Tejasatmika and Her state of witness is called Swapanti. Meaning the one who
is the admirer (abhimani) and witness to Swapna of all individual selves in Her Māyā. In Her
Sahasranama Strotram, she is addressed with the title Tejasatmikaya Namaha.
Sushupti is a state wherein the Jīva dwells in a sleep-like state, but without the vividness of
another self-reality. Meaning, the Jīva doesn’t witness oneself in a Jagrathi like an illusion. Vesti
in this state is titled as Pragnayaha, similarly, the Samashṭi is titled as Ishwanara or Ishwara
(Iśvara). Since this state is not a creation of the self, the Samashṭi is accredited to Lord Shiva
(Śiva) for His Nitya Pralaya (one of many categories of Pralaya). In this aspect She as śakti is
titled as Pragnatmika and Her state of witness is called Shuktayai. Meaning the one who is the
admirer (abhimani) and witness to Puruṣa’s Nitya Pralaya. In Her Sahasranama Strotram, she is
addressed with the title Shuktayai Namaha, Pragnatmikayai Namaha, and Maha Pralaya
Sakshinai Namaha.

In the grand composition of Adi Shankaracharya called Sarva Vedānta Siddhānta Sara Sangraha,
he says:

“Vishvosmin sthula:dayhetu, Swabhimaanena:tistathi

Yatiha:tato Vishwa Itinamha, Asarthaha Bhavati:ayam”

The Jīva keeps identifying itself with its gross physical body and limits one’s own identity
due to ahankara, consequently self-admiration. Hence, the notion of being a part of Viśvām is
lost and gains confidence that one is the doer (karta). On the Samashṭi level its Iśvara as
Vishwanara (for Jagruth), as Hiranyagarbha (for Swapna) and Ishwanara (for Susupthi) is the
one performing the kriya. With this, it can also be interpreted as we being in the reality dreamt
by Iśvara, which is an illusion called Māyā of śakti, and its She who can push us deeper into Her
Māyā or bring us closer to Purusha (Puruṣa). Hence, the title used by Late PVRK Prasad as:

“Nahim:Kartah, Hari:Kartha”

Meaning, I am not the does and its Hari the doer making the self a witness. When individual
identity is lost and belongingness as a whole (Brahmān) is realized, then one move beyond the
three states of awareness. Hence the sloka:

“Brahmivid Brahmaina Bhavati”

Meaning, upon realizing Brahmān, one is Brahmān.

In the grand composition of Upasesasahasri by Adi Shankaracharya, He says:

Manasetu gruhey:vektaha, Su:avidya karma:vasanam

Pasyam:taijasa:atmoktaha, swayamjothi prakashitaha

Meaning, a Jīva builds a nest (or home) within the entity know as mānas. And dwells endlessly
in the loop of Karma and its karmaphalas as Vāsanās. Thought the Jīva is the
one witnessing this Viśvām (everything around) its Ātman that is the true witness which shines
by itself, untainted by Māyā. Hence, when Jīva creates an illusionary reality, its called the dream
(Swapna), but when the Samashṭi (Iśvara) creates an illusionary reality its called Māyā. Hence
the saying by Sri Shankaracharya
 Brahma:satyam, Jagan:mithya

Meaning, Brahmān is the only truth and Jagath (reality) is an illusion. (Sri Garikapati. N.J.V,
n.d., p.1474)

What is Prāṇa

In general, prāṇa refers to being alive, however, being alive is a broad and debatable concept as
per current science. However, as per Yoga Śāstra, prāṇa is a constitution of 5 vayus (Prāṇa,
Apana, Udana, Vyana & Samana). Vayu means wind or in this case air. In common explanation,
a being is said to have passed away when either the air (vayu) that is taken in is not let out, or,
after letting out the vayu if one stops to take it back in. So prāṇa (being alive) is determined on
the exit of these 5 vayus from the body. This body (physical body) as per Yoga Śāstra is called as
Sthula Śarīra, wherein Sthula meaning physical or solid, and Śarīra meaning body. These vayus
don’t necessarily leave a degraded or damaged body (Sthula Śarīra) immediately. They exist in
an orderly fashion allowing the body to decompose in that respective progression. The stage of
exit of these vayus determines the possibility of reviving the life back. Upon the exit of these
vayus, the body becomes inhospitable for a Jīva to tether itself to the Sthula Śarīra, as Jīva is that
which tethers both the Sthula Śarīra and Sukshma Śarīra. When these vayus exits, the Jīva loses
the hold between these two Śarīra and so lets go of its tether to seek a new host (upādhi).

What is Vāsanā

Vāsanā is an inherent habit or memory carried over by the Jīva which get triggered the Guṇa in
Prakṛti. This inherent habit is an impression left over a Jīva out of Sādhanā (practice) or striving
done by a Jīva in previous lives, which it carries over to the next. If one practices toward
devotion or upliftment of consciousness, then that impression is carried over to the next life. The
same applies towards a life lived with hate or vengeance or discrimination.

What is Mānas

Śrī Adi Śankaracharya defines mānas as“Sankalpa Vikalpa

Sangatham”, wherein Sankalpa meaning resolution or decision, and Vikalpa means to be in a
state of flux or fantasy and uncertainty, and finally, Sangatham means to struggle. Hence, mānas
is that entity which struggles between resolutions and uncertainty. mānas belong to
the Manomāyā Kosha and is the lowest ranking entity of antaḥkaraṇa, yet has the highest
influence over the psychology of a human. Ahaṃkāra is like the spoiled arrogant child of the
mānas, they together uses the Buddhi as a tool to overshadow the entire antaḥkaraṇa. Hence the
sloka from Swarnamala Stuti composed by Adi Shankaracharya says:

“antaHkaraNa vishuddiM bhaktim cha tvayi satIM pradehi vibho”

Meaning, Śrī Śankaracharya on our behalf is asking Shambo and Sati (prior manifestation of
Devi Parvati as Prakṛti) to cleanse our antaḥkaraṇa through bhakti (devotion) from the effects of
Tamas & Rajas of Prakṛti which manifest in Mānas and Ahaṃkāra.
This mānas can either be clouded by doubt arising from Vāsanā (as emotions), or it can be
governed by intellect (Buddhi) (through Upāsanā via Sādhanā). There lies a difference between
Mānas and Mind. The mind is a generic term of the human psychology involving feelings,
emotions, volition, and thoughts managed by the brain, over accumulated information, however,
mānas uses this mind (technically the buddhi) and its memory, to reason between like and dislike
(rāga-dveṣa). Because of Like & Dislike, Mānas has a huge imaginative power and so is
emotionally dominant. A Jīva forgets its true self and keeps becoming a victim to its inherent
Vāsanā and constantly struggles with decision making. Mānas is a part of Sukshma Śarīra (non-
physical or subtle body) and is directly proportional to the physical breathing pattern.In reaction
to various emotions, especially hate, fear or jealousy, arising out of Vāsanā and Guṇa, various
chemical reactions takes place in the physical body (Sthula Śarīra). This causes our heart and
breathing pattern to lose balance. This breathing pattern is directly coupled to the life-force of a
body called prāṇa (various vayu/air that resides within our body). So, when a balanced breathing
pattern is disturbed, the mānas tries to react and reason with our mind’s information. Though
buddhi presents information and statistics, the mānas obscures this information and directs
actions based on its like and dislike. Hence, one has to carefully witness and examine the likes
and dislikes of the mānas. Otherwise, these decisions and actions will leave an impression upon a
Jīva that will be carry over to the next life, in-fact it will determine the upādhi (form, like animal
form or human form or other celestial forms) of a Jīva in the next life. One should not fight or be
in conflict with one’s mānas, one has to treat mānas like a child or a monkey and slowly train it
with love and reasoning. So, the Manaha doesn’t know anything other than Prakṛti. Manaha
doesn’t understand Brahmān, it’s just a word for it to talk about or brag about to portray itself as
knowledgeable. It can say God, Iśvara, Puruṣa, Paramātma, ātman, Supreme Consciousness and
more, all these are just fancy words for it. So, the Manaha doesn’t know ANYTHING other than
Prakṛti which is its mother. Because of manaha a being strives for pleasure and self survival, like
an infant clinging to its mother (more visible in the animal kingdom), if this clinginess is not
there, survival becomes chaotic and accidental. So, Manaha is a child that makes us survive by
safely clinging to our Mother (Prakṛti), at the same time, it can come out of its mother’s lap and
start baby steps towards the father (Puruṣa), initially only for few moments at a time, but
eventually, this gap will increase. When this gap increases Manaha dissolves and Praktiti
(including our own physical body) becomes a ladder/bridge to Puruṣa. So, Manaha is not a bad
entity, it’s just an ignorant toddler who breaks things and throws toys in the toilet. Manaha is just
silly and ignorant but essential for keeping one’s existence in safety by staying close to our
mother (Prakṛti). This makes manaha a double-edged sword, meaning it can easily be fooled into
doing something adharma or it can be charmed by the stories of the Puráńas to move it towards
Puruṣa. At the same time, manaha can be extremely rigid and strongly rooted in the self that no
amount of debate can convince it otherwise. Hence, manaha is a doubled-edged contradiction
that is in constant struggle (garshana). This path to Puruṣa (Consciousness) can only happen
through upāsanā via Sādhanā through śraddhā(Practice through dedication). Various path of
Sādhanā has been put forth by Yoga, like the eight forms of Yoga called Astangayoga. ‘Asta’
Means eight, ‘anga’ means branches or limbs, ‘yoga’ means a path or a method to a union. One
can channel mānas through these eight yogic aspects, which are, Yama, Niyama (discipline),
Aasana (balanced posture), Prāṇayama (balanced breath), Pratyahara (sense perception), Dhyāna
(contemplation), Dharana (meditation) and Samadhi (final union with Puruṣa). Various forms of
Bhakti (Bhakti Yoga) are also prescribed like the Nava:vida Bhakti. Channeling mānas means to
break free from its bond of likes and dislikes (rāga-dveṣa).
“Hetam manoharika durlabham vachaha”

(Suvarnamala Stuti. 2017)

Meaning, the words of well-being are often disliked by mānas, since it always seeks comfort and
pleasure-of-senses, based on its strong bonding to likes and dislikes, conditioned over many
lifetimes. Mānas has to accept Buddhi to be the one that projects and concludes and then put into
practice using its Indriya. (Garikapati. 2016. SMA)

If one fails to channel one’s mānas, then during the final breath of the Jīva (before death), the
mānas which lacks Sādhanā (practice) will continue to hold on to enmity, hate, jealousy,
selfishness, discrimination and so will carry these aspects to its next life. Through practice
(Sādhanā) one fosters a nature that is uncontaminated by desire or hate or selfishness, seeking
pure conscience (Satva Guṇa) that Jīva will seek the Supreme Singular Conscience (Brahmān).
The nature of the mānas in its final breath will determine the upādhi (form) of the next life. This
message can be found in Srimad Bhagavad Gita, Chapter 8 of Akshara Brahmān Yoga, Sloka 5
& 6, wherein Gitacharya (Śrī Kṛṣṇa) says:

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम ्।

यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः।।
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम ्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः।।

(Gita Supersite. n.d.)

What is Guṇa

Guṇa is the manifestation of human character (persona) molded out of Vāsanā (traits from
previous lives) depending on the level of conscience. In the process of evolving in conscience, a
person strives to shed its inherent Vāsanā and moves either towards higher conscience or towards
the darkness of hate and selfishness. Each person is different and has a different interpretation
and approach towards things, like a choice or perspective and more, but how can one define the
reason why people are born with such interpretation. Circumstance does play a role by providing
experience, however, the choice made by an individual when presented with options is defined
by this nature or Guṇa. Guṇa can be classified into three evolving states, they are thamas or
thamo Guṇa,  rajas or rajo Guṇa and Satva Guṇa. The final evolved state is the Shudha Satva
Guṇa.

What is Janma

A Jīva to reside in the physical realm of this reality needs a physical host body like a human
being or animal or a plant and more, why? Because a human body in this physical reality
becomes a means for a Jīva to both experience Punya (puńya) and pápa inherited by Karma. This
body because of a means towards both pain and pleasure. The concept of taking this form is
through birth in a given era of kālá(am) (time), which is known as Janma.
What is Atma or Ātman

There are two modes or shades in which Ātman can be explained. Various Rishis (Maharśi),
Acharyas who are Avatara (manifestations) have put forth a path (Siddhānta) in each era
depending on the situation, time and level of awareness of beings. As per the Advita (dvita
meaning dual, a:dvita meaning there is no two entities), Ātman is nothing but Brahmān, only in
conversations Rśi and Acharyas use this distinction. They use the term Ātman/Self when
addressing an individual, and Brahmān when referring to whole/infinite. Since it’s not in one’s
experience, neither Brahmān nor Ātman can be put into words. Ātman is a not a second entity,
because the infinite doesn’t have parts, nor shades or subsections. One can’t divide infinite in
pieces. One can’t divide space, we can just perseive space as cross-sections for understanding.
Ātman is not a subject that one has to explore, nor an object that one has to understand through
another object. It acts as a witness to māyā. Let’s take an analogy, there is nothing but space,
now a bubble emerges in space, this bubble is nothing but water which encapsulates/captures
space, this is called Ātman. This thin film of water is called māyā. Neither Ātman, nor māyā are
separate from Brahmān. In other words, there is no such thing as his/her Ātman vs my Ātman.
There is no such thing as my Ātman is trying to understand your Ātman. Ātman is not a part of
Brahmān nor a subordinate. Brahmān is pure infinite awareness and pure intelligence, it is
Nirguṇa, meaning that with no personalities, personas or characteristics, hence Brahmān is just a
word that cannot be defined within the frontiers of the vocabulary by the intellect of mind.
Creation (jagath) is not a second entity created by Brahmān, it’s an illusion (māyā) of Brahmān
that a Jīva experiences. One’s Ātman is nothing but a window to Brahmān, like an empty pot, the
pot is Brahmān, the space inside the pot is Brahmān, the space outside is Brahmān, the space
within is not different from the space outside. The opening of the pot is called the window, this
pot is an illusion called māyā it’s a window within our māyā (illusion), a shell we created out of
the reflection of our mind. Another analogy is a wave in an ocean, a wave is an aggitation called
māyā, the wave is not different from Ocean. It’s not the Ātman which is in confusion, it’s the
Jīva’s false representation of itself as a material object, this illusion is called a:vidya arising out
of māyā. Māyā, Ātman, Self, Truth are all Brahmān, there are no-two-thing, one Brahmān and
other non-Brahmān. Infinite can’t be infinite if there is a second entity that is not infinite. This
concept is very difficult to understand and be defined with words, hence its easy to view Ātman
as a subsection of Brahmān or an extension of Para:mĀtma within Brahmān.

Maharśi Vasistha in his Yoga on Creation explains to Śrī Ram as:

“During  the cosmic dissolution the entire objective creation is resoved into the infinite being,
which is variously designated as Atma, Brahman, Truth, etc., by the wise, to facilitate
communication and dialogue. This same infinite self conceives within itself the duality of oneself
and the other. Hence, mind arises, as a wave arises when the surface of the calm ocean is
disturbed. but, please bear in mind that just as a bracelet of gold is but gold, the qualities and the
nature of the created and the potentiality of creation are inherent in the creator.”

(Swami Venkatesananda. 1993)

Its precisely stated into the profound composition of Patanjali Yoga Sutra, translated by I.K
Taimni in the book, ‘The Science of Yoga’ as:
 “Jivatma has become subjectively separated from Paramatma and is destined, after going
through an evolutionary cycle in the manifested Universe, to become united with Him again in
consciousness. This state of unification of the two in consciousness as well as the mental process
and discipline through which this union is attained are both called Yoga”

(I.K.Taimni. 1975)

This makes the purpose of a Jīva is to realize Ātman, hence the phrase “Aham Brahmāsmi”
meaning this ‘Me’ (I the Ātman) is Brahmān, in other words, my identity is not limited to this
physicality but that of the supreme. Ātman acts an interface or an opening between this false
reality (māyā) and the innate energy which is the Jīva, and helps the Jīva in retaining an upaadi.
Jīva and Ātman are interchangeably used and sometimes also called as jivatma, meaning the
Ātman in a Jīva or Jiva’s Ātman (not that each Jīva has its own unique Ātman). A good example
is an empty pot, which holds what? It holds space. And where does this pot reside? It resides in
the same space. The pot has an opening, which is what? It’s nothing but the window to the same
space. What is the pot made of? The same māyā that belongs to this space. What happens to the
pot when it’s broken? The space inside the pot is the same space outside the pot. Similarly, a Jīva
(the life-source) that tethers both sthula-Śarīra and the sukshma-Śarīra encapsulates itself with
māyā and the material nature and falsely identifies itself as this body but in reality, this māyā and
this body and this notion of ‘I’ all reside within Brahmān, but since there exists no second entity
other than Brahmān, Jagath becomes an illusion, and the supreme authority who comes as an
Avatara (manifestation of the supreme as an anomaly) speaks of this truth standing as if He is
one among us, but with no notion of ‘I’ as a being, but as the representative of Brahmān (as the
very opening to Brahman) and shines as the essence of Pāramatma.

Now, coming to the other mode of understanding from the vantage of a bhakta (Devotee), in
which case Brahmān becomes Bhagavān, wherein Bhagavān is the beloved title given by the
servile group known as bhakta (devotees) towards their seer or master (The One Supreme
Authority). In this mode, atma becomes a subset of the same Brahmān but of a lesser shade. As
stated into the profound composition of Patanjali Yoga Sutra, translated by I.K Taimni in the
book, ‘The Science of Yoga’ as:

“Jivatma is a facet or partial expression of the Over-Soul or Paramatma, the Divine Reality
which is the sourceor substratum of the manifested Universe”

(I.K.Taimni. 1975)

In this way, there exists a certain duality among the servile and the master. This doesn’t mean
atman is a separate entity, it’s still a part of Brahmān, but with lesser energy than that of the
supreme. In this mode, “Aham Brahmāsmi” means, ‘Me’ is the servile entity in service of the
One Supreme Atma (Pāramatma). This approach is the most beautiful because the path of
devotion is the sweetest among the rest. Hence, never draw a conclusion over the two modes in
which Atman is explained, and never argue with the intent to undermine one Siddhānta over
another (Advita or Dvita and others) as they were customized to suit the temperament of people
belonging to a certain era.
As explained by Swami Prabhavananada and Christopher Isherwood in their translation of Śrī
Adishankaracharya’s renowned composition of Advita Siddhānta titled Vivekachudamani (Crest
-Jewel of Discrimination) as:

“The sun’s rays bring forth layers of cloud. By them, the sun is concealed; and so its appears
that the cloud alone exist. In the same way, the ego (identity) which is brought forth by the
Atman, hides the true nature of the Atman; and so it appears that the ego alone exists.”
“When the Atman is enveloped in the thick darkness of tamas, the terrible power of rajas attacks
the deluded man with all kinds of sorrow”

(Swami Prabhavananda. Isherwood, Christopher. 1947)

Hence, the saying, every literature about Iśvara is savored by Maharśi Vyasa, but the only aspect
that remained un-savored and left for each individual to taste by themselves is the Ātman. To
understand this distinction, Śāstra uses the analogy of a bubble on water. A bubble is nothing but
a tiny film of water which expands and captures some air (which is nothing but time), and retains
its shape (upādhi) and identifies itself separate from the water just because of its holding air for a
certain period of time.  (Srichaganti. K.D.S, n.d., p.14)

What is a Jīva’s purpose

A Jīva’s final purpose and abode is its unification with Para:Brahmā, by realizing its true identity
which is Ātman hence the phrase ‘Aham:Brahmās:mi’. To reach this state of
‘Aham:Brahmās:mi’, the Jīva has to realize its own existence to be separate from its physical
body and then realize itself to be none other than Ātman which is the extension of Pramatma, this
realization is called Jīvabrahmāikyasiddhi (Jīva Brahmā:ikya:siddhi). To achieve this state, Jīva
looks for a container to become its host and wears it to shed its karma:phala. It also utilizes this
host body to perform dharmic karma and gain puńya. Hence, the purpose of a human form is
Dharm:anusthanam, meaning, implementation of one’s respective dharma. In other words, Iśvara
bestowed this human form for Dharma:sadhana, meaning a means to practice dharma and uplift
ourselves by shedding our karma. One can reap the benefit of puńya as comforts and riches and
utilize them to help others, in return replenishing one’s puńya. One can also use these comforts
and riches to educate oneself of Dharma and walk towards ‘Jīva Brahmā:ikya:siddhi’. However,
the alternate way to deplete this puńya is by enjoying the comforts of the karma:phala and let
kālá(am) (time) exhaust it.

Will everyone reaches ‘Jīva Brahmā:ikya:siddhi’

Before we answer this let’s look at a sloka from Śrīmad Bhagavad Gita, Chapter 7 of Jnana
Vijnana Yoga, Sloka 3, wherein Gitacharya (Śrī Kṛṣṇa) says:

मनुष्याणां सहस्रेषु कश ्िचद्यतति सिद्धये।

यततामपि सिद्धानां कश ्िचन्मां वेत्ति तत्त्वतः।।

(Gita Supersite. n.d.)

Meaning, among thousands (सहस्रेषु : means thousand or countless) of humans, few strive
towards realization and liberation (Mukti/mokṣa), and among those who strive only a few realize
the true Me (Pāramatma).

So, the answer is clear, not everyone reaches Jīva:Brahmā:ikya:siddhi, however, in the concept
of maha:pralaya (the process of devouring creation), Maheshwara in His Rudhra state, reaches
those who couldn’t reach Him. So, the important question, how does one reach ‘Jīva
Brahmā:ikya:siddhi’? This very research in pursuit of its tatva itself is a path to ‘Jīva
Brahmā:ikya:siddhi’. In short, pursuing dharma and walking in its path, is the way to ‘Jīva
Brahmā:ikya:siddhi’. This is exactly what Śrī Rama showed us in Tretayuga and therefore even
after so many yugas His name is still the taraka nama (the name which is mesmerizing and can
give us shelter and comfort and this one name can make us reach Iśvara). This illusion (māyā)
and the doubt in our minds can only be overcome when we seek Iśvara and ask for realization
and devotion (bhakti). To gain bhakti one mush urge Iśvara for devotion, because there is no
second entity other than Iśvara who can grant devotion and realization. This is exactly what
Arjura (Partha) asked Śrī Kṛṣṇa during the battle of Kurukshetra, and this question (sloka) can be
found in Śrīmad Bhagavad Gita, Chapter 6 of Dhyāna Yoga, Sloka 39. Also, this is the same
message that can be found in Gayatri Mantra, wherein one asks the universe to help understand
it. (Srichaganti. K.D.S, n.d., p.14)

Can one be happy all the time

Yes, such a state is called Brahm:anandam which arises from Jīva. However, if the question is
can one be happy all the time, especially in this reality without reaching Jīva:brahmā:ikya:siddhi,
well, the answer is not straightforward, as per Śāstra the very reason a species comes to existence
in this loka is to shed both papa and puńya (in other words shed its karma:phala). If a Jīva
accumulates mostly puńya then that Jīva might go to higher lokas like Swarga:loka, if that Jīva
accumulates mostly pápa then it might go to lower lokas like Narka:loka, but if both pápa and
puńya are in certain ratio then they come to Bhu:loka to shed its karma:phala. Once a Jīva takes
in a host its starts to accumulate more karma:phala in the cycle of Samsara through action
(karma), or shed both and walk towards Iśvara in the path of dharma. There is a total of
seventeen lokas, seven are considered higher lokas and seven lower, a specific set of puńya or
pápa leads a Jīva to traverse through them. Indra is the title of kingship over Swarga:loka, Śrī
Mahā Viṣṇu directed King Bali to Satya:loka, there are many such examples in Puráńa(m)
explaining various lokas. (Srichaganti. K.D.S, n.d., p.1-19)

After attaining Jīva:brahmā:ikya:siddhi does the Jīva leave the body?

Not necessarily, for this Śāstra gives an example of a ripe coconut and a ripe squash. In the
example of a coconut upon getting ripe, it loses its water within and the gelatinous substance
becomes to think and dry. This dried up layer decouples itself from the outer hard layer, so when
we shake such a ripe coconut we can sense the inner core to move freely without holding to the
hard layer. This is how a gyani (jnani) exists in their physical body, wherein the Ātman upon
being realized by the Jīva dwells in this physical body, yet stays detached from desires and
physical pleasures arising from senses and Prakṛti, such a being is called Jīvanmuktas,
eventually when the body dissolves into the five elements that becoming Videhamukata. In a
second example, a vegetable like a squash grows resting on the ground and upon getting ripe
gradually leaves the branch. This aspect of getting ripe is called ‘Panda’, and this is the reason by
some people are addressed with the title Pandaha, meaning one who has ripened.

Kindly continue your reading of Karma and pápa/puńya to understand Jīva and its purpose.

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