“Summary”
Extracted From Jaiva-dharma, By Srila Bhaktivinoda Thakur
The Eternal & Temporary Natures of the Jiva/Soul
Extracted From Srila Bhaktivinoda Thakur’s Jaiva-dharma (1896); without his Novel and Stories, which was meant to introduce the Gaudiya Vaisnava Philosophy to the general population of India that existed in the late 1880’s.
Translation by Nabadwip Dasa in the mid-1990’s.
Extraction, Editing, and Formatting by Upendranath Dasa in 2012 – 2022
“First Division”
The Fundamentals of Nitya- and Naimittika-dharma
Chapter 1: The Eternal & Temporary Natures of the Jiva/Soul
Chapter 2: The Eternal Natural Position & Function of the Jiva/Soul
Chapter 3: The Circumstantial Function, Duty, & Religion of a Conscious Being is to be Relinquished
Chapter 4: Vaisnava-dharma is Eternal-dharma
Chapter 5: Vaidhi-bhakti is Nitya (Eternal), Not Naimittika (Causal, Circumstantial & Temporary)
Chapter 6: Eternal Dharma, Race & Caste
Chapter 7: Nitya-dharma & Material Existence
Chapter 8: Nitya-dharma & Vaisnava Behavior
Chapters Nine to Twenty-Five are Currently Work in Progress
Nitya-dharma, Material Science & Civilization
Nitya-dharma & History
Nitya-dharma & Idolatry
Nitya-dharma & Sadhana
“Second Division”
The Fundamentals of Sambandha, Abhideya, and Prayojana
Prameya & The Commencement of Prameya
Prameya: Sakti-tattva
Prameya: Jiva-tattva
Prameya: Jivas Free from Maya
Prameya: Jivas Free from Maya
Prameya: Bhedabheda-tattva
Prameya: Abhidheya-tattva
Prameya: Abhidheya–Vaidhi-sadhana-bhakti
Prameya: Abhidheya–Raganuga-sadhana-bhakti
Prameya: The Commencement of Prayojana-tattva
Prameya: Nama-tattva
Prameya: Namaparadha
Prameya: Namabhasa
“Summary”
The jiva who is awakened from deep sleep, a condition that is anadi (eternal).
- Did not have a choice to be in deep sleep
- Did not have the choice of being woken up from this deep sleep.
- Did not have the choice of its first body after awakening.
- Including its first body and all the bodies in-between its first human body, this jiva did not have a choice to serve Krishna or to serve Maya as it progress up the chain of species.
- Only when this jiva obtained a human body for the first time, did it have the facility or capacity to make a choice to serve Krishna or to serve Maya.
- If you are a jiva that has been awake anadi.
- This jiva had no choice to be in this anadi
- Any time this jiva has a human form of life it has the facility and capacity to make a choice to serve Krishna or to serve Maya.
- Because this jiva is still in this material world, it has been choosing to serve Maya instead of Krishna eternally in the past.
There is no choice to come here, to this material world; from somewhere else, like the spiritual world or any other place for that matter. The only choice is to go from here, (the material world), to somewhere else like the spiritual world. That is the way it is. Whatever is inconceivable is inconceivable. Moreover, even if it were possible to explain to us how and why it is inconceivable, we would still not understand, because we are conditioned jivas. In addition, to satisfy some people, you can say that it is more or less irrelevant, depending on your angle of vision.
The nitya-dharma of the jiva is servitor ship to Krishna. When it forgets this, it is subjected to the tyranny of maya, and from that very moment, it becomes diverted from Krishna. The fall of the jiva does not take place within the context of material time. Accordingly, the jiva has been diverted since time without beginning. From the moment of this diversion, and the jiva’s entry into maya, his nitya-dharma becomes perverted. Therefore, by the association of maya, the jiva develops an acquired nature, which thus facilitates the display of his temporary function, and disposition known as naimittika-dharma. The eternal function is one, indivisible, and faultless in all different situations. However, the temporary function assumes many different forms when seen in diverse circumstances, and when men of different opinions describe it in various ways.
My final conclusion is that all conditioned Jivas in the material world did not have a choice to be here.
The only 2 choices the Jivas has in the material world is,
- To choose to stay here in the material world,
- Or to leave the material world.
Extracted From Srila Bhaktivinoda Thakur’s Jaiva-dharma (1896); without his Novel and Stories, which was meant to introduce the Gaudiya Vaisnava Philosophy to the general population of India that existed in the late 1880’s.
Translation by Nabadwip Dasa in the mid-1990’s.
Extraction, Editing, and Formatting by Upendranath Dasa in 2012 – 2022
“First Division”
The Fundamentals of Nitya- and Naimittika-dharma
Chapter 1: The Eternal & Temporary Natures of the Jiva/Soul
Chapter 2: The Eternal Natural Position & Function of the Jiva/Soul
Chapter 3: The Circumstantial Function, Duty, & Religion of a Conscious Being is to be Relinquished
Chapter 4: Vaisnava-dharma is Eternal-dharma
Chapter 5: Vaidhi-bhakti is Nitya (Eternal), Not Naimittika (Causal, Circumstantial & Temporary)
Chapter 6: Eternal Dharma, Race & Caste
Chapter 7: Nitya-dharma & Material Existence
Chapter 8: Nitya-dharma & Vaisnava Behavior
Chapters Nine to Twenty-Five are Currently Work in Progress
Nitya-dharma, Material Science & Civilization
Nitya-dharma & History
Nitya-dharma & Idolatry
Nitya-dharma & Sadhana
“Second Division”
The Fundamentals of Sambandha, Abhideya, and Prayojana
Prameya & The Commencement of Prameya
Prameya: Sakti-tattva
Prameya: Jiva-tattva
Prameya: Jivas Free from Maya
Prameya: Jivas Free from Maya
Prameya: Bhedabheda-tattva
Prameya: Abhidheya-tattva
Prameya: Abhidheya–Vaidhi-sadhana-bhakti
Prameya: Abhidheya–Raganuga-sadhana-bhakti
Prameya: The Commencement of Prayojana-tattva
Prameya: Nama-tattva
Prameya: Namaparadha
Prameya: Namabhasa