How Jiva Acquires Various Material Designations

(From "Bhakti Tattva Viveka" - click to read more from it.
You can also read the previous page: An Analysis of Bhakti-abhasa or the Semblance of Bhakti)

It has already been stated that the natural and unadulterated endeavour of the infinitesimal consciousness, the jiva, towards the complete consciousness, Krsna, is called bhakti.

Jivas are situated in two stages, the liberated stage and the conditioned stage.

In the liberated stage the jiva is free from all varieties of material relationships and is situated in his pure, constitutional position.

In such a stage the jiva remains free from any material designation and hence within him there is no opportunity for the marginal characteristics of bhakti to exist.

In the conditioned stage the jiva forgets his constitutional identity as his spiritual intelligence is deluded by the coverings of the subtle and gross bodies.

In this stage the jiva acquires various material designations.

When a mirror is free from dust, it gives a clear reflection of any object, but when it is covered with dust, it does not give a clear reflection.

In such a condition we can say that the mirror has acquired a designation.

When something covers the svabhava or nature of an object, then that covering is called the object’s designation.

Material nature covers the pure constitutional nature of the jiva, and that covering is the jiva’s designation.

It is said in the Srimad-Bhagavatam (11.2.37):

bhayam dvitiyabhiniveshatah syad

ishad apetasya viparyayo ’smritih

tan-mayayato budha abhajet tam

bhaktyaikayesham guru-devatatma

The jiva’s innate tendency of unalloyed devotion towards the complete consciousness, Bhagavan Sri Krsna, is his nitya-dharma or eternal occupational duty.

When the same jiva becomes opposed to Bhagavan, then he is gripped by fear and his intelligence is lost.

Maya is the apara-shakti or external potency of Bhagavan.

Considering the existence of this material world which has manifested from the external potency to be an independent element from Bhagavan, the unfortunate jiva falls into material existence.

Intelligent people, accepting the shelter of the lotus feet of a sad-guru, engage themselves in the exclusive bhajana of the parama-deva or supreme god, Sri Hari.

From the above verse we can conclude that the jiva’s mayabhinivesha or absorption in the material energy imposes a false designation upon him.

In such an adulterated stage, the bhakti of the jiva easily deteriorates and appears as bhakti-abhasa.

Those who desire nothing other than entrance into shuddha-bhakti should completely cross over bhakti-abhasa and take shelter of kevala-bhakti, exclusive and uninterrupted devotion.

For this reason we are reviewing the topic of bhakti-abhasa in great detail.

This in-depth analysis of bhakti-abhasa is extremely confidential; only intimate devotees are qualified to hear it.

This is because those who consider bhakti-abhasa to be bhakti will never be pleased upon reading this book until they become truly fortunate.

I am feeling immense pleasure in presenting this topic before the intimate devotees.(from Part 2 – "An Analysis of Bhakti-abhasa or the Semblance of Bhakti")

Another revelation, Pratibimba-Bhakti-Abhasa and Chaya-Bhakti-Abhasa. Check out the previous page too: An Analysis of Bhakti-abhasa or the Semblance of Bhakti. You will benefit from reading the whole work: Bhakti Tattva Viveka.

And now listen to this sound >>

Harih Om Tat Sat.