The genius stands to the ordinary person as a Buddhist or Hindu jivanmukta (enlightened soul) stands to a jiva (mere soul). He is freed of animal desires, rather than chained to them. He is a passive observer who dwells in an eternal present, rather than an active participant in life driven by regrets about the past and hopes for the future.
The external potency of maya has two divisions. jiva-maya , the potency that obscures the pure consciousness of the jiva ; and guna -maya the potency that manifests the material world .
A part indeed of Myself, which has been eternal jiva [the individual soul] in this world of life attracts the mind and the five senses from their place in the Prakriti.
Moksha or Emancipation is not a product or effect of any action. That which is the product of anything is bound to be non-permanent ( anitya ) and as moksha is permanent and eternal , it cannot be supposed to be the resultant of anything; it is the realization of the self as it is by its nature, and this becomes possible only when the Karma of the jiva has been exhausted.
The spirit , universal nature (whether called Maya , Prakriti or Shakti ) and the soul in living beings, jiva , are the three truths which are universally admitted by all religious sects and conflicting religious philosophies of India .
Narad Bhakthi sutra surpasses not merely sandilya by its easy eloquence and fervid devotion but it may be even regarded as one of the best specimens of Bhakthi literature that have ever been written. The Sandilya-sutra is more philosophical than Narada-Sutra. It goes into the question of nature of Brahman and jiva , their inter-relation, the question of creation , and so on.
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