Is Jivatma different from Paramatma? Many consider that they are different. Some opine that there is no difference between them. There is discussion and arguments. How can the Jiva in the body be compared to the eternal, infinite, formless Brahman or Paramatma? The fact is that we are all chips of the same block. Just as the chip is exactly similar to the block in all its qualities and properties, Jivatma has all the attributes of the Paramatma. Atma , enshrined in our mortal body, is the miniature of that effulgent, indestructible Brahman or Paramatma variously described by the Vedas and the Upanishads. “Ayamatma Brahma” This Atma is Brahman in itself says the Veda-.One who knows or realizes the Brahman becomes Brahman says the Upanishad. “ Brahma vid Brahmaiva bhavati”. It is because of the presence of Atma, in its invisible nature, that all creatures including man carry on their activities. The body is described as the temple where the Jiva is enshrined. He is said to be Sanatana. “ Deham devalayam proktwa Jivo Devas sanatanaha.” This Atma like the Brahman is Existence, Awareness and Bliss otherwise called “ Satchidananda.” Adi Sankara, in his “ Sivamanasa Puja” stotra clearly states that Lord Siva is his Atma! Siva is none other than the Brahman or Paramatma! Man has the strain of Divinity in him which is very often neglected and forgotten! If everyone remembers this fact much of the evil in the world would come down!
Body is the precious container of the eternal Atma. This has to be carefully protected and used properly to foster the latent Divinity. The intellect or Buddhi is the guide that leads man further in the right direction. Sankara points out that his intellect is “ Girija” or Parvati , consort of Siva, the embodiment of Divine dynamic energy. She Herself is considered as the Brahman the primordial Shakti that motivates everything in the universe! As we go higher we understand that everything is Brahman! It manifests in various forms performing different activities. Sankara points out that his friends are the five “ Pranas.” “ “sahacharapranah” What are these? These are the five winds that move through our body and allow us to live. First and foremost is ‘Prana' our life breath in the heart. The second is 'Apana' managing our excretory and renal systems near our anal point. The third is 'Samana' which is situated at the navel. The fourth is ‘Udana' centered at our neck and enabling us to talk. The last is ‘Vyana' that moves all over the body supervising the other winds. It is Jivatma that is involved in these very important acts. Sankara points out that that the enjoyments , material accumulations etc are the worship that he offers to the Lord! The deep sleep that he enjoys is the stage of ' Samadhi' that he has achieved! In shortly, he is totally diverted in the illusory world and unable to concentrate on God or Brahman! Hence he tells the Lord that whatever acts he commits through his ‘Jnanendriya and Karmendriyas' knowingly or unknowingly are the worship that he offers to the Lord or Paramatma! His walking in the world is the ‘parikrama' that he offers to the ‘Deva' in the innermost recess of the heart!
Sankara, the architect of Adwaita school of thought tells through this Stotra that all our actions should be dedicated to God! It is only then that the result will not affect the person. Man in his arrogance and ego thinks that he is the doer and imagines he is the achiever. But when he submits to the will of God and offers everything to God, his actions, good or bad do not affect him. Man has to realize himself! He should question himself “Who am I?” Caught in the web of inscrutable maya, he is under the illusion that he is the body! It is very difficult for him to recognize the Atma or Jiva within. In the Bhagavadgita Krishna disabuses the mind of Arjuna when he puts down his bow Gandiva and the quiver of arrows. He becomes despondent on looking at his own kith and kin, mentors standing in line for fight. For a moment he is sad and tells Krishna that he doesn’t want to fight. He is not ready to kill the Kauravas and his teachers and eat the bloody meal! He is ready to take to asceticism and go to the forest instead! In other words Arjuna is obssessed with attachment or “mamakara”- the feeling of ‘mine.' This attachment blinds Arjuna and he refused to do his duty as a Kshatriya!
Krishna, now persuades Arjuna to give up his dependency. He has to perform his duty of destroying evil and the Kauravas, the embodiment of evil. They deserve death by their very acts. He should not weep for something that can never be killed! Is Arjuna feeing sad for killing the body that cannot exist for ever or is he sad for the Atma that can never be destroyed? The Kauravas are already killed says Krishna because He has killed them! Killing the Kauravas is similar to killing a dead snake says the Lord! Krishna tells Arjuna that after all Arjuna is only an instrument in His hands. Later KRISNA describes the nature of Atma and the physical body.
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Krishna explains that Atma is eternal. It has no birth or death. It is indestructible. It cannot be made wet. Air cannot dry it. No weapon can cut it! Fire cannot burn it! The body on the other hand is brittle. It is easily made wet. It can be dried and cut by weapons. It is liable to be burnt! The wise will never feel sad for the death of the body. Krishna tells Arjuna that he talks like a jnani but his sorrow belies that position. It is the duty of every individual to understand this basic spiritual truth and act accordingly. Thus the body is not important but the Atma or Soul is all important. As described earlier the Divine spark embedded in the body is more important than the outward sheath of body! It is the purpose and bounden duty of man to realize this truth. It should be his endeavor to see no difference between the Jiva and Deva!
Body is the precious container of the eternal Atma. This has to be carefully protected and used properly to foster the latent Divinity. The intellect or Buddhi is the guide that leads man further in the right direction. Sankara points out that his intellect is “ Girija” or Parvati , consort of Siva, the embodiment of Divine dynamic energy. She Herself is considered as the Brahman the primordial Shakti that motivates everything in the universe! As we go higher we understand that everything is Brahman! It manifests in various forms performing different activities. Sankara points out that his friends are the five “ Pranas.” “ “sahacharapranah” What are these? These are the five winds that move through our body and allow us to live. First and foremost is ‘Prana' our life breath in the heart. The second is 'Apana' managing our excretory and renal systems near our anal point. The third is 'Samana' which is situated at the navel. The fourth is ‘Udana' centered at our neck and enabling us to talk. The last is ‘Vyana' that moves all over the body supervising the other winds. It is Jivatma that is involved in these very important acts. Sankara points out that that the enjoyments , material accumulations etc are the worship that he offers to the Lord! The deep sleep that he enjoys is the stage of ' Samadhi' that he has achieved! In shortly, he is totally diverted in the illusory world and unable to concentrate on God or Brahman! Hence he tells the Lord that whatever acts he commits through his ‘Jnanendriya and Karmendriyas' knowingly or unknowingly are the worship that he offers to the Lord or Paramatma! His walking in the world is the ‘parikrama' that he offers to the ‘Deva' in the innermost recess of the heart!
Sankara, the architect of Adwaita school of thought tells through this Stotra that all our actions should be dedicated to God! It is only then that the result will not affect the person. Man in his arrogance and ego thinks that he is the doer and imagines he is the achiever. But when he submits to the will of God and offers everything to God, his actions, good or bad do not affect him. Man has to realize himself! He should question himself “Who am I?” Caught in the web of inscrutable maya, he is under the illusion that he is the body! It is very difficult for him to recognize the Atma or Jiva within. In the Bhagavadgita Krishna disabuses the mind of Arjuna when he puts down his bow Gandiva and the quiver of arrows. He becomes despondent on looking at his own kith and kin, mentors standing in line for fight. For a moment he is sad and tells Krishna that he doesn’t want to fight. He is not ready to kill the Kauravas and his teachers and eat the bloody meal! He is ready to take to asceticism and go to the forest instead! In other words Arjuna is obssessed with attachment or “mamakara”- the feeling of ‘mine.' This attachment blinds Arjuna and he refused to do his duty as a Kshatriya!
Krishna, now persuades Arjuna to give up his dependency. He has to perform his duty of destroying evil and the Kauravas, the embodiment of evil. They deserve death by their very acts. He should not weep for something that can never be killed! Is Arjuna feeing sad for killing the body that cannot exist for ever or is he sad for the Atma that can never be destroyed? The Kauravas are already killed says Krishna because He has killed them! Killing the Kauravas is similar to killing a dead snake says the Lord! Krishna tells Arjuna that after all Arjuna is only an instrument in His hands. Later KRISNA describes the nature of Atma and the physical body.
Krishna explains that Atma is eternal. It has no birth or death. It is indestructible. It cannot be made wet. Air cannot dry it. No weapon can cut it! Fire cannot burn it! The body on the other hand is brittle. It is easily made wet. It can be dried and cut by weapons. It is liable to be burnt! The wise will never feel sad for the death of the body. Krishna tells Arjuna that he talks like a jnani but his sorrow belies that position. It is the duty of every individual to understand this basic spiritual truth and act accordingly. Thus the body is not important but the Atma or Soul is all important. As described earlier the Divine spark embedded in the body is more important than the outward sheath of body! It is the purpose and bounden duty of man to realize this truth. It should be his endeavor to see no difference between the Jiva and Deva!
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