Indian Philosophy v2.c27.s7: The Individual Soul

Indian Philosophy v2.c27.s7

Language: English

The Individual Soul

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Everything on earth is, according to Madhva, a living organism. The universe is a vast expansion of animated nature with every atom of space filled up with jīvas. In his *Tattvanirṇaya*, he says, " Infinite are the souls dwelling in an atom of space." ² Madhva regards the distinction between Brahman and jīva as real,³ and holds that it is wrong to think that the jīva and Brahman are non-different in release and different in saṃsāra, since two different things cannot at any time become non-different or vice versa. Though absolutely dependent on Brahman, the jīvas are essentially active agents and have responsibilities to bear.⁴ The soul is not an absolute agent, since it is of limited power, depending, as it does, on the guidance of the Lord.⁵ The jīva is said to be of atomic size as distinct from Brahman who is all-pervading.⁶ Though limited in size, it pervades the body on account of its quality of intelligence. The organ of knowledge is called sākṣin, to which the material manas presents its impressions. It is the cognising principle to which is due the consciousness of I-ness, which is the basis of individuality. The soul is by nature blissful, though it is subject to pain and suffering, on account of its connection with material bodies due to its past karma. So long as it is not freed from its impurities, it wanders about in changing forms of existence. The qualities like bliss become manifest at the time of release.¹ Though the souls are eternal, they are said to be born with reference to their embodied connection.² No two jīvas are alike in character. Each has its own worth and place in the scale of existence. The jīvas are dependent on the Lord, who, however, impels them to action according to their previous conduct.³

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² Paramāṇupradeśeṣv anantāḥ prāṇirāśayaḥ.

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³ i. 2. 12.

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⁴ ii. 3. 33-42.

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⁵ ii. 3. 38; ii. 3. 28.

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⁶ ii. 3. 23.

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¹ ii. 3. 31.

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² Madhva on B.S., ii. 3. 19.

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³ ii. 3. 41-42. Even the rise of dreams is assigned to the will of God (iii. 2. 3 and 5).

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The conscious souls are of three kinds: (1) those eternally free (nitya), like Lakṣmī; (2) those who have freed themselves from saṃsāra (mukta) devas and men, ṛṣis and fathers; and (3) the bound (baddha). The last class includes both those who are eligible for release (mukti-yogya) and those who are not eligible for it. These latter are either those intended for hell or the blinding darkness (tamoyogya) or those who are bound to the circuit of saṃsāra for all time (nityasaṃsāriṇaḥ). While some are preordained for salvation by their inherent aptitude, others are destined for hell, while a third class keeps revolving on the wheels of saṃsāra from eternity to eternity, now enjoying, now suffering, in endless alternation. This threefold classification is based on the three guṇas. The sāttvika soul goes to heaven, the rājasa revolves in saṃsāra, while the tāmasa falls into hell. The living beings are divided into a number of classes, gods (devas), men, animals and plants. A fixed gradation dependent on distinctions (tāratamya) of souls is worked out on an elaborate scale. Even among the souls who are entitled to salvation, no two souls possess the same degree of eligibility. In the celestial hierarchy, Brahmā and Vāyu occupy the most prominent places. At Viṣṇu’s command, Brahmā creates the world. He is also the greatest teacher and the first exponent of Madhva’s philosophy, which is also called Brahmasaṃpradāya. Vāyu is the mediator between God and the souls. He helps the souls to gain saving knowledge and obtain release. He is also called the dearest image (pratimā preyasī) or the son of God (hareḥ sutaḥ).⁴ It is not right to hold that the souls are Brahman. The perfect and the imperfect souls cannot merge together.

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⁴ Madhva is regarded by his followers as the incarnation of Vāyu, who manifested himself in previous lives as Hanumān and Bhīma.

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Cites (1)

Brahmasūtra — Bādarāyaṇa, Sanskrit