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The Identity of Jiveswara and Parameswara - STV Raghavacharyulu

Though there are some distinctive properties of the bodies, the individual soul (jivatma) is the same as the universal soul (Isvaratma). The quintuplication (Ananda-Vijnana-Mana-Prana-Vak) of the inexhaustible Avyaya who is ever connected with the indestructible being (Akshara) and the destructible being (kshara) is common to Jivatma and Isvaratma.

The bodies are mortal things. He who sees mortality will be dragged towards the death. His immortal soul also will be connected to death. The difference between the individual and God pertains to their bodies only and it has no place in the eternal soul. So we should divert our attention from diversity to unity and worship the undifferenced soul. We can achieve this non-duality through our mind. If any duality remains, it belongs to non-atmic part and hence to be discarded, because the creator is both mortal and immortal. Sruti holds:-

"Above this All, is the creator (Prajapathi) who is both mortal and immortal. His vital spirit (Prana) is also immortal. But His body is mortal.¹"

He who sees this creator in diversity can only know the mortal nature of mortal things and fails to comprehend the immortal soul. (Amrutatma).

The immortal inexhaustible soul is the part (amsa) of Isvara. So it establishes itself in the body of the individual like the smokeless fire and pervading althrough the body from hair to the tip of nails, controls all properties–present, future etc. It controls, nutrition, excretion and modification of bodily elements. It is the light of consciousness (Chaitanya Jyothi) that emanates from the Supreme Light of God, and exist in the heart in thumb size and pervades all through the body making the inanimate organs conscious, like the rain that falls on mountains wets the distant dry lands. Thus the universal soul spreads in the individual body in the form of individual self (Jivatma).

The Distinction Between the Individual Self and the Supreme Self

If impure water is mixed with pure water, the pollution will be apparent. But if pure water is mixed with pure water it makes no difference. Likewise, the individual soul polluted by mortal qualities like ignorance (Avidya), desire (kama) and action (karma) etc., though merges in the supreme self of God cannot become one with it. When the individual self relinquishes its mortal qualities and the knowledge of the Absolute, it becomes one with the Brahman, Sruti says:-

"The knower of Brahman becomes Brahman himself.²"

The distinction between the individual self and the supreme self is limitational and it vanishes with the disappearance of limitations, resulting in metaphysical oneness. So indifference with the adjunctless supreme lord (parameswara) can also be achieved.

Thus the triple being and five fold soul is of three kinds:

1. The Supreme Lord (Parameswara) 2. the soul reflected in Maya tinged with the subtle impressions of all creatures (Isvara) and 3. the intelligence reflected in manas (Jiva). Similarly the triple being Prajapati (creator) may be distinguished into two types: 1. Atma and 2. Atmanvi. The inexhaustible Avyaya assisted by the indestructible Akshara and destructible kshara is called Atma. Though it is subject to different kinds of limitation like unlimitedness, superior limitation and inferior limitation. It is free from all limitations and its oneness is not affected like the oneness of the Sun which is not affected by his innumerable images. But the creators, Prajapathis) who are Atmanvis, are of three types, according to different adjuncts: 1. The Supreme Lord (Parameswara) 2. the God (Isvara) and 3. the individual (jiva). As long as they are in embodied state, they are deprived of oneness.

1 "Ubhayam haitadhgre Prajapatirasa martyam chaivamrutam cha Tasya prana evamruta asuh sariram martyam"
2 "Brahma vid Brahmaiva bhavathi"

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