“What Is The Eternal, Constitutional Function Of The Jiva?/Soul?”
Making A “Case” for the Reconstitution of Srila Prabhupada’s “Mission”
Segment 051: Chapter 6,
“Does this mean that Nitya-sukrti comes about by chance? What is the circumstance by which the Jiva first entered the cycle of Karma?”
Everything comes about by chance. This is also the case on the path of karma. Can it be anything other than a chance occurrence? The mimamsa philosophers have described karma as anadi (being without beginning), but actually karma does have a root. The chance occurrence that brings one’s original karma into effect is indifference to Bhagavan.
Similarly, nitya-sukrti also seems to be a chance occurrence. It is said in the Svetasvatara Upanisad (4.7):
“The jiva and the indwelling Paramatma both reside in the same tree, namely the material body. The jiva is attached to material sense enjoyment, and is therefore sunk in the bodily conception of life. Bewildered by maya, he cannot find any means of deliverance, and thus he laments. However, by the influence of sukrti acquired over many lifetimes, he can obtain the mercy of Krishna or His suddha-bhaktas. At that time, he will see in his heart that there is a second individual within the tree of his body. This is Krishna, who is eternally by His unalloyed bhaktas. When the jiva witnesses uncommon glories of Sri Krishna, he becomes free from all lamentation.”
It is said in the Srimad-Bhagavatam (10.51.53):
“O Sri Acyuta, You are eternally situated in Your original, spiritual form. The jiva has been wandering in the cycle of birth and death since time without beginning. When the time for his release from this cycle approaches, he obtains sat-sanga, and through this, he becomes firmly attached to You, who are the supreme goal of attainment for the sadhus and the controller of both spirit and matter.”
“In the association of suddha-bhaktas, the recitation and discussion of My glorious activities and pastimes are pleasing to both the heart and the ears. By cultivating knowledge in this way, one becomes established on the path of liberation and progressively attains sraddha, then bhava, and finally prema-bhakti.”
Bhqva—the stage of transcendental love experienced after transcendental affection; manifestation of ecstatic symptoms in the body of a devotee.
Prema-bhakti—pure love of Lord Kåñëa, the highest perfectional stage in the progressive development of pure devotional service.