“What Is The Eternal, Constitutional Function Of The Jiva?/Soul?”
Making A “Case” for the Reconstitution of Srila Prabhupada’s “Mission”
Segment 041: Chapter 5,
“According to the ideology, of those who follow the tenets found in the Qur’an and the many books of the Sufis; what is meant by mukti? What is the primary teaching of the Qur’an? Does the Qur’an accept that the Lord has a transcendental form? What is the Opinion of the Sufis in this regard?”
What Vaisnavas refer “ti” as the jiva, individual soul is called “ruh” by Muslims. This “ruh” is found in two conditions:
- ruh-mujarrad, the conscious or liberated soul;
- ruh-tarkibi, the conditioned soul.
What Vaisnavas referred to as spirit (cit) is called “mujarrad” by Muslims. And what Vaisnavas refer to as matter (acit) is called “jism” by Muslims.
- “Mujarrad” is beyond the limitations of time and space,
- Whereas “jism” is subordinate to time and space.
The conditioned soul, ruh-tarkibi, or baddha-jiva, has a material mind and is full of ignorance and desires.
The ruh-mujarrad are pure and aloof from all these contaminations, and they reside in the spiritual abode, which is known as alam al-mashal.
The “ruh” becomes pure, through the gradual development of ishqh or prema.
There is no influence of jism, or matter, in that abode where Khoda (God) brought the prophet Paigambar Sahib. Yet even there, the ruh remains as a servitor (banda), and the Lord is the master. Therefore the relationship between the banda and Khoda is eternal, and mukti is actually the attainment of this relationship in its pure form. The Qur’an and the literature of the Sufis explain these conclusions, but not everyone can understand them.
According to the Qur’an, the Lord’s Personal Abode, which is the highest attainment in the spiritual world, is known as behesht. It is a fact that there is no formal worship there, yet life itself is worship, (ibada). The residents of that abode are immersed in transcendental bliss, simply by seeing the Lord. This is the very same teaching that has been presented by Sri Caitanya Mahaprabhu, and basically what is taught by Vaisnavas.
The Qur’an states that the Lord has no form. However, one should understand that this teaching of the Qur’an means that the Lord cannot have a material form. It does not preclude the existence of His pure spiritual form. Paigambar Sahib saw the divine loving form of the Lord in accordance with his level of eligibility. The transcendental moods and sentiments that are characteristic of the other rasas remained hidden from him. According the Qur’an:
“The residents of that abode are immersed in transcendental bliss simply by seeing the Lord” would not make any sense if “no form” is taken literally.
Seeing the Lord means that there is a form to see; and that form is spiritual. and eternal and not material or temporary.
They adhere to the doctrine of ana al-haqq, which means “I am Khoda.” The Sufi doctrine of Islam is exactly the same as the advaita-vada doctrine. Advaita-vada is the doctrine of non-dualism, monism – the doctrine that emphasizes the absolute oneness of the living entities with God. This is often equated with the Mayavada theory that everything is ultimately one; that there is no distinction whatsoever between the Supreme Absolute and the individual living entities; that the Supreme is devoid of form, personality, qualities, and activities; and that perfection is to merge oneself into the all-pervading impersonal brahma.