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Latest revision as of 11:10, 25 June 2017
jivas | jiva's | jiva |jivatma|jivatma's|jivatmas
Subcategories Pages in category
This category has the following 14 subcategories, out of 14 total.
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Pages in category "Jiva"
The following 250 pages are in this category, out of 250 total.
2
- CC Madhya-lila 20.108 jivera 'svarupa' haya - krsnera 'nitya-dasa'... cited (Bks)
- CC Madhya-lila 20.108 jivera 'svarupa' haya - krsnera 'nitya-dasa'... cited (Con)
- CC Madhya-lila 20.108 jivera 'svarupa' haya - krsnera 'nitya-dasa'... cited (Lec)
- In the Upanisads the example is given of two birds sitting on a tree. One bird - the jiva, or living entity - is enjoying the fruits of that tree, and the other bird - Paramatma - is simply witnessing
- Jiva-himsana refers to the killing of animals or to envy of other living entities
3
A
- A direct incarnation of the Supreme Personality of Godhead is called amsa or svamsa, whereas an incarnation from amsa is called kala. Among the kalas there are the vibhinnamsa-jivas, or living entities. These are counted among the jiva-tattvas
- According to Mayavada philosophy, the spirit soul, when covered by nescience, is designated as jiva, but when freed from such ignorance or nescience he merges in the impersonal existence of the Absolute Truth
- According to Mayavadi philosophers, the Vaisnava conception of the Lord as the Supreme Personality of Godhead and of the jiva, or individual soul, as His eternal servant is a manifestation of ignorance
- All these energies (sri, bhu and nila) act in relation with the living beings, and thus they are together called jiva-maya
- Although situated in everyone's body, He (Krsna) has no bodily conception of life. He is always free from such conceptions, and thus He cannot be affected by anything in relation to the material body of the jiva
- Although the individual living entity (jiva) and the Lord are both situated within the material energy, the Lord is directing the movements of the jiva soul by offering him different types of bodies through the material energy
- Although the jivas (living entities) are part and parcel of the Supreme Personality of Godhead, they are still counted among His multipotencies
- Although the Paramatma enters the heart of the jivatma, who is influenced and designated by a material body, the Paramatma has nothing to do with the jivatma's body
- Ananta means you cannot get the limit that, "So many millions or so many thousands." No. You cannot count. So all these jivas, we, living entities, we are being maintained by that one. This is the Vedic information. Eko bahunam yo vidadhati kaman
- Another name of Vasudeva is Paramatma, another name of Sankarsana is jiva (the living entity), another name of Pradyumna is mind, and another name of Aniruddha is ahankara (false ego)
- Another peculiar characteristic of the jiva is that he becomes covered by maya. Atmamaya-gunaih: he is prone to being covered by the Supreme Lord's illusory energy
- Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhuta (SB 4.30.20) stage, transcendental stage. This is material stage, jiva-bhuta stage
- As confirmed in the Vedic Upanisad, the Paramatma and the jivatma, who are likened to two birds, are sitting in the body
- As explained in the Second Chapter, the living entity is eternal. There is no specific date at which the jiva was born. Nor can anyone trace out the history of jivatma's manifestation from God. Therefore it is beginningless. BG 1972 purports
- As impelled by the destiny of the jiva, the false ego, which is of three kinds, evolved from the mahat-tattva, in which the element of rajas predominates. From the ego, in turn, evolved many groups of five principles
- As stated in Bhagavad-gita, the jiva, or the individual soul, is eternally part and parcel of the Supreme Lord
- At that time (during death) the fragmental portion (jivatma) comes under the dictation of material nature, and prakrti (nature) gives us the type of body for which we are fit
- At the present moment we are jiva-bhutah. We are thinking that I am this body, but when you come to the platform that I am Brahman, I am part and parcel of Krsna, or God, then my duty changes. That is called bhakti
- At the time of death, the jiva sets forth on the path to a new life. If one leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal brahmajyoti. BG 1972 purports
B
- Baddha-jiva, every moment he is under the strict laws of nature. Generally they think that.... They speak also. "I think." Do they not say? "I think," as if he is independently thinking. What you can think? Hm?
- Because He (the Lord) lives in the heart of every living being, He is conscious of the psychic movements of the particular jivas. We should not forget this. BG 1972 Introduction
- Because of the living energy (jiva-bhuta), these separated energies combine to make the cosmic manifestation visible, but in fact, before the creation of the cosmos, the total energy is already present - SB 10.3.15-17
- Because the minute living entity is prone to be subjected to the influence of material qualities, he is called jiva, and sometimes the Supreme Personality of Godhead is also known as Siva, the all-auspicious one
- Because the Paramatma has no material connections, He is described here (SB 5.19.4) as anama-rupam niraham. The Paramatma has no material identity, whereas the jivatma does
- Being subordinate as eternal servants of the Supreme Personality of Godhead, the jivatmas, or atomic living entities, must remain under the control of either the internal or external potency
- Bhagavad-gita deals with Prakrti (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and karma (activity). BG 1972 Introduction
- Both the living entity and material nature are explained as prakrti, the energy of the Supreme Lord, but one of the two, the jiva, is conscious. The other prakrti is not conscious. That is the difference. BG 1972 Introduction
- Both the Paramatma and the jivatma, being transcendental to the material energy, are called atma
- Both the Supreme Personality of Godhead and the jivas enter into this material world. The Paramatma, or Supreme Personality of Godhead, is worshipable because He has arranged for the happiness of the living entity in the material world
- Brahman, the Absolute Truth, is the original cause and that the living entities (jivas) and the cosmic manifestation are effects of this cause
- Brahmananda Bharati wanted to prove that there is no difference between the Supreme Lord and the jiva
C
- Caitanya Mahaprabhu wanted to prove that He and Brahmananda Bharati were jivas and that although the jivas are Brahman, they are many but the Supreme Lord, the Supreme Brahman, is one
- Conclusion is based on proper understanding of the difference between jiva and Paramatma, the individual soul and the Supersoul
- Conditioned souls consider the body to be the self, and because of this the jivas identify themselves as American, Indian, brahmana, ksatriya, man, woman, elephant and so forth
D
- Due to the gross and subtle bodies, he (nitya-baddha jivas) is subjected to the threefold miseries, miseries arising from the body and mind, other living entities and natural disturbances caused by demigods from higher planetary systems
- During the daytime of Brahma they (jivas) exhibit their activities, and at the coming of Brahma's night they are annihilated. BG 1972 purports
- Duty of the jiva
F
- Finally, when Brahma is born again in another millennium, they (the jivas) are again manifest. In this way the jivas are captivated by the material world. BG 1972 purports
- From another point of view, it is understood that the jiva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord
- From Lord Brahma down to the ant, all living entities are jivas, whereas the Lord is the supreme four-handed Visnu, or Janardana
- Full knowledge means that the jiva-atma, the living entity, must know both his position and the Supreme's position. That is full knowledge
H
- He (Caitanya Mahaprabhu) preached this acintya-bhedabheda-tattva. Means that jiva, simultaneously one and different: one in quality and different in quantity. This is very reasonable. And it is confirmed in the Vedas, Upanisad
- He (God as the Supersoul) remains with the jiva simply as sanction-giver and witness so that the living entity can receive the results of his activities, good or bad
- He (the living entity) is sometimes called prakrti, or jiva, for he is situated in the marginal potency. When the living entity is covered with the three modes of material nature, he is called jiva-samjnita
- He is described in Bhagavad-gita as mahesvara, or the Supreme Lord. He is Paramatma, not jivatma. Paramatma means the Supersoul, who is sitting by the side of the conditioned soul just to sanction his activities
- Human life is simply awarded to a living entity (jiva) so that he can realize his spiritual identity and his permanent source of happiness
I
- I am merely an insignificant jiva, so what power do I have to give directions to You? By Your own personal choice You will meet with the King. I shall see it
- I offer my respectful obeisances unto the SPG, by whose illusory energy the jiva, who is part and parcel of God, forgets his real identity because of the bodily concept of life. I take shelter of the SPG, whose glories are difficult to understand
- If by chance he (nitya-baddha jiva) meets a saintly person who works on Krsna’s behalf to deliver conditioned souls, and if he agrees to abide by his order, he can gradually approach the Supreme Personality of Godhead, Krsna
- If the jivas are artificially placed on the same level with the infinite Supreme - for both of them are Brahman, or spirit - bewilderment will certainly be the result
- If you divide the top portion of your hair into one hundred parts, then take one part, again divide into one hundred parts, that is the dimension of the jiva. Therefore anu. Anu means like atom
- Impersonalist commentators on the Gita unreasonably assume that Brahman takes the form of jiva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the Gita. BG 1972 purports
- In addition, according to the exact regulative principles, one should add the jiva-danda to the tri-danda. These four dandas, bound together as one, are symbolic of unalloyed devotional service to the Lord
- In Bhagavad-gita it is also said that the Lord impregnates the material energy with the part-and-parcel jivas, and thus the different forms and different activities immediately ensue
- In Caitanya-caritamrta (CC Madhya 19.151), Sri Caitanya Mahaprabhu very clearly explains: brahmanda bhramite kona bhagyavan jiva
- In commenting on Vedanta-sutra 2.2.42, Sankaracarya has claimed that Sankarsana is a jiva, an ordinary living entity, but there is no evidence in any Vedic scripture that devotees of the Lord have ever said that Sankarsana is an ordinary living entity
- In every samhita, the jiva (living entity) has been accepted as eternal, and in the Pancaratras the birth of the jiva is completely denied
- In his eternal conditioned existence the jiva is full of the desire to enjoy matter, while in his eternal liberated state he is full of the desire to render devotional service to the Lord. Thus the jiva can never become God
- In the Bhagavad-gita it is directly said that the mind is inferior energy in a subtle form, and soul, jiva, is superior energy. So they are completely distinct
- In the Bhagavad-gita it is said, apareyam itas tu viddhi me prakrtim para jiva-bhutam maha-baho (BG 7.5). Prakrti means female, enjoyed. So jiva is described in the Bhagavad-gita as prakrti. The first prakrti is the material elements, eight
- In the Bhagavad-gita the separate positions of the jiva-atma and the Paramatma are specifically mentioned
- In the Bhagavad-gita the subject matter deals with the isvara, the supreme controller, and the jivas, the controlled living entities. BG 1972 Introduction
- In the day (of Brahma) they (the less intelligent jivas) receive various bodies for material activities, and at night these bodies perish. BG 1972 purports
- In the jiva category, the vibhinnamsa parts and parcels, there are also gradations
- In the liberated state produced by acting under the direction of the Lord's internal, spiritual energy, the jiva's true, spiritual desires become manifest
- In the material state the living entity is on the jiva-bhuta platform, but when he renders devotional service to the Lord, he is elevated to the brahma-bhuta platform - SB 4.30.20
- In the Upanisads it is said that the jiva (living entity) and the Paramatma (Supersoul) are like two birds sitting in the same tree
- In the Upanisads the example is given of two birds sitting on a tree. One bird (the jiva, or living entity) is enjoying the fruits of that tree, and the other bird (Paramatma) is simply witnessing
- In the Varaha Purana it is nicely explained that some of the parts are svamsa and some are vibhinnamsa. Vibhinnamsa parts are called jivas, and svamsa parts are in the Visnu category
- In their (the lowest class of men's (adhama)) opinion, as soon as the designations of the material body are dissolved, the jiva, the living entity, will mix with the Supreme
- In this Mayavada philosophy I (Siva as Sankaracarya) have described the jivatma and Paramatma to be one and the same
- In this sense jiva soul is avheda or non-different from the param brahma. But on account of the param brahma being the supreme, the biggest, the identical brahma or jiva brahma being very minute, it is different from the param brahma
- In Vedic literature the living entity is called jivatma and Brahman, but he is never called Parabrahman. BG 1972 purports
- Isvara (the Supreme Lord), jiva (the living entity),prakrti (nature), eternal time and karma (activity) are all explained in the Bhagavad-gita. Out of these five, the Lord, the living entities, material nature and time are eternal. BG 1972 Introduction
- Isvara, jiva, prakrti. And then time - what is the time factor, past, present & future. & then there is karma, activity. These five things, primary principles of philosophical speculation or philosophical understanding, are very clearly stated in the BG
- It is duratyaya for the living entities, not for Krsna, because Krsna is the controller and we are controlled. Therefore in the next verse it is said, Jiva, we living entities, we are being controlled by this maya, sammohita. Sammohita means illusion
- It is easy to discern the superiority of spirit over inert matter. The jiva principle is setting into motion and sustaining everything in this material world
J
- Jiv Jago, 1969 - Jiv jago, jiv jago, gauracanda bole. Jiv means the living entities. Lord Caitanya Mahaprabhu is asking all living entities to "Wake up. Please wake up. Please get up." Jago. Jago means "Wake up"
- Jiva is also described as sanatana, eternal, and the Lord is also described as sanatana in the Eleventh Chapter of the Bhagavad-gita. BG 1972 Introduction
- Jiva jaga, jiva jaga, gauracanda bale'. The word gauracanda refers to Caitanya Mahaprabhu, who tells the living entity, "Get up! Get up! How long will you continue to sleep?" Kota nidra yao maya-pisacira kole
- Jiva-himsana refers to the killing of animals or to envy of other living entities. The killing of poor animals is undoubtedly due to envy of those animals
- Jivahimsa means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution
- Jivas are sometimes subjected to the control of material energy, but the Visnu forms are always controllers of this energy
- Jivatma is small, and Paramatma, or God, is great. That you know, every one of you. You say: "God is great," but how He is great, that we do not know. That we have to know. That is called God consciousness or Krsna consciousness
K
- Karma is not eternal. Therefore we stated that of the five items (isvara, jiva, prakrti time and karma) four are eternal, whereas karma is not eternal. BG 1972 Introduction
- Karma is not eternal. Therefore we stated that of the five items (isvara, jiva, prakrti, time and karma) four are eternal, whereas karma is not eternal
- Krishna is not an ordinary human being. How can you think that Krishna is contradicting Himself in His own statements? It is your concoction.The jiva is jivatma and Krishna is paramatma. Where is the contradiction?
- Krsna bhuliya jiva bhoga vancha kare, as soon as you desire to enjoy independently, immediately - that means immediately he is captured by maya
- Krsna is the source of both life and matter. There are two energies. One is superior energy; another, it is inferior energy. The material elements, they are inferior energy, and the superior energy - jiva-bhutam maha-baho
- Krsna says in the Bhagavad-gita that mamaivamsah. Here it is said, jiva-bhuta. What is the jiva-bhuta? He is jiva-bhuta, the living entity. Mama eva amsa: "They are My part and parcel, minute particle of Me." Just like father and the son
- Krsna says that beyond the material energy there is a superior energy which is known as the jiva-bhuta or living entities. When in contact with the material energy, this superior energy conducts all the activities of the entire material, phenomenal world
M
- Maharaja Dhruva, the predominating deity of Dhruvaloka, is also a living entity. Thus there are two kinds of entities - the supreme entity, the Supreme Personality of Godhead, and the ordinary living entity, the jiva - nityo nityanam cetanas cetananam
- Maya inflicts the miseries of material life upon the jiva. If a person artificially tries to be something he is not, then he can expect only misery
- Mayavada philosophy enunciates that the whole spirit exists, but a part of it, which is called the jiva, is entrapped by illusion. This philosophy, however, is unacceptable because spirit cannot be divided like a fragment of matter
N
- Nitya, bhagavan, is the singular, and nityanam are the plural jivas, or living beings. Nityo nityanam: we are many, but God is one
- Nor is it (Pradhana) the jiva, or marginal potency of living entities, or designated, conditioned living entities, because the designations of the living entities are not eternal
O
- O Brahma, I shall explain all these truths to you. Since you are a living being (jiva), without My explanation you will not be able to understand your relationship with Me, devotional activity and life's ultimate goal
- One often thinks of conducting business to improve devotional activity. But the contamination is so strong that it may later develop into misunderstanding, described as jiva-himsa (envy of other living entities)
- One should be careful not to consider the Supreme Personality of Godhead in every body and individual soul to be the jiva. This is something like equalizing the potent and the impotent. BG 1972 purports
- One should understand that Sankaracarya’s statement that Sankarsana is born as a jiva is completely against the Vedic statements
- One who considers the jiva-sakti and the visnu-tattva to be on an equal level is considered a condemned soul of the world
P
- Para-prakrti is the living entity, who is found in great numbers throughout the material world. He is indicated in Bhagavad-gita (BG 7.5) as jiva-bhutam
- People in general have a natural inclination to read narrations in which ordinary jivas are glorified, but when they become attracted by the Vedic scriptures which delineate Your eternal pastimes, they actually dip into the ocean of transcendental bliss
- Perhaps you know the picture of Madhvacarya, one of the great Acaryas in our line, who is holding two fingers up to indicate Krishna and jiva. The impersonalists hold up one finger because their idea is that everything is one
S
- Sanatana-dharma means when the sanatana-jiva, living entity, tries go to back home. . . That is our real home. Here it is not home
- Sankaracarya has tried to prove that it is an illusion to accept the material world and the jivas as by-products of the Supreme Lord because the existence of the material world and the jivas is different and separate from that of the Absolute Truth
- Sankarsana, the second expansion, is Vasudeva’s personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jiva
- Self-realization means seeing one's proper identity as the infinitesimal jiva. At the present moment, we are seeing the body, but this is not our proper identity. We have no vision of the real person occupying the body
- So long one is captured by maya, covered by maya, his position is sammohito jiva atmanam tri-gunatmakam. He is thinking that "I am something of this material nature."
- So spiritual education means, spiritual enlightenment means, first of all, we must try to understand the jiva. Because jiva is the small particle of the Lord. So that we can understand the quality of the Lord
- So the difference between Siva and jiva is that the all-auspicious Personality of Godhead is never affected by the material qualities, whereas the minute portions of the S P of Godhead are prone to be affected by the qualities of material nature
- Some authoritative Vaisnava disciplic successions count the goddess of fortune among the ever-liberated living entities (jivas) in Vaikuntha
- Some of the jivas wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead
- Some of us we have come, being allured by maya, and some may have come for other purposes. So generally, these jivas, the living entities, they are allured by this maya
- Sometimes he (nitya-baddha jiva) is elevated to higher planetary systems, and sometimes he is degraded to hellish planets and subjected to the tribulations of the external energy
- Sri Caitanya Mahaprabhu exclaimed, "Visnu! Visnu! Do not call Me the Supreme Personality of Godhead. A jiva cannot become Krsna at any time. Do not even say such a thing!"
- Sri Sukadeva Gosvami continued: When the conditioned soul (jiva) in the form of Maharaja Citraketu's son had spoken in this way and then left, Citraketu and the other relatives of the dead son were all astonished
- Srila Vyasadeva never states that the Supreme Truth is a jiva, an ordinary living entity
- Such claims (that the jiva can be or is God) are made to cheat ordinary, foolish people
- Such claims (that the jivas can be/are God) are made to cheat ordinary, foolish people
- Sukadeva Gosvami explains this verse with the aim of purifying the truth of both the Paramatma and the jivatma. Generally people have many wrong conceptions about both of them
T
- That is the Vedic statement, that there are two birds sitting on the same tree. One bird is enjoying the fruit of the tree, and the other bird is simply witnessing. So the two birds, jivatma and paramatma, are always associated
- The all-pervading feature of the Lord-which exists in all circumstances of waking and sleeping as well as in potential states and from which the jiva-sakti (living force) is generated as both conditioned and liberated souls-is known as Brahman
- The anu, vibhinnamsa jiva, when he comes within this material world, he becomes entrapped or his that jyoti... In the previous verse you have studied jyoti. Vibhinnamsa living entity, we are also jyoti
- The body exists because of the presence of the Supreme Lord and the jiva, which is part of the Lord. This is further explained by the Lord Himself in Bhagavad-gita
- The central point of Krsna consciousness is that the jiva, the living entity, can never be accepted as Krsna or Visnu. This viewpoint is elaborated in the following verses - from CC Madhya 18.112
- The conception of a life of sense gratification is illusion, but the conception of service by the jivatma to the Paramatma, even in this material world, is not at all illusory
- The conclusion is that the living entities represent one of the energies of the Supreme Lord, and as infinitesimal parts and parcels of the Supreme, they are called jivas
- The conditioned jiva suffers from the material disease - the miseries of birth, death, old age and disease. When this suffering becomes unbearable, he looks for help
- The demigod Surya, who is categorized as a very powerful jiva, or living entity, is a representation of one of the parts of His (the Supreme Personality of Godhead's) body
- The designation of Sankarsana, Pradyumna and Aniruddha as ‘jiva,’ ‘mind’ and ‘ego’ are never contradictory to the statements of the scriptures
- The distinction between the jiva and the isvara will be explained in the Thirteenth Chapter of Bhagavad-gita. BG 1972 Introduction
- The expansions of differentiated parts and parcels, called jivas or living entities, are assisting hands of the Lord, and all of them are meant for rendering a particular pattern of service to the Lord
- The external energy (maya) is also impregnated with the jivas, or conditioned souls
- The first tattva is the Supreme Lord, Visnu, and the second is the jiva-tattva. Laksmidevi, being dependent on Lord Visnu, is sometimes counted among the jivas
- The fragment of God, the living entity, may fall down into the material world, but the Supreme Lord (Acyuta) never falls down. Therefore this assumption that the Supreme Brahman assumes the form of jiva is not acceptable. BG 1972 purports
- The individual living entity, the jiva, is always dependent on the Supersoul, Paramatma, because the individual soul forgets his spiritual identity whereas the Supersoul, Paramatma, does not forget His transcendental position
- The individual soul (jiva) accompanies the body. The Supersoul, a plenary representation of Lord Krsna, is called the Paramatma or adhiyajna and is situated in the heart. BG 1972 purports
- The individual soul (jiva) is eating the fruit of the tree, and the Supersoul (Paramatma) is witnessing
- The inferior energy, known as maya, is so strong that although the living entity does not belong to this energy, due to the superior strength of the inferior energy the living entity (jiva-bhuta) forgets his real position and identifies with it
- The jiva are explained in the Bhagavad-gita as part and parcel of Krsna. The example is given, just like the fire, big fire, and the sparks. The sparks are small, but, but in quality they are fire
- The jiva can never forsake his desire to serve. But if he so desires, he can quit his bad service for a good one
- The jiva is spiritual energy, while the sky is matter. It is wrong to compare a spiritual subject to a material object. This is a typical example of how the impersonal speculators waste their time trying to equate spiritual substance with mundane things
- The jiva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. It is therefore infinitesimal
- The jiva potency, or the ksetrajna-sakti of the Lord, has the tendency to be overpowered by the external potency, avidya-karma-samjna, and in this way he is placed in the awkward circumstances of material existence
- The jiva soul says, I take shelter of the Supreme Lord. Therefore, constitutionally, the jiva soul is the subordinate servitor of the Supreme Soul, the Personality of Godhead
- The jiva's spiritual existence in the abode of the Lord consists of service to Him in different mellows, such as servitude, friendship, parenthood, and conjugal love
- The jiva, or living entity, is a spiritual spark who is part of the Supreme Personality of Godhead. Unfortunately, he thinks the body to be the self, and that misunderstanding is called vivarta, or acceptance of untruth to be truth
- The jiva, or living entity, is actually prakrti, or the marginal energy of the Supreme Lord. Being associated with material energy, he tries to lord it over the material nature. This is also confirmed in Bhagavad-gita
- The jiva, or the individual living entity, becomes entrapped by the material energy by the supreme will of the Supreme Personality of Godhead
- The jiva, the living entity, is always different from the Supreme Lord. The living entities (vibhinnamsa) never become one with the Lord, although Mayavadis sometimes imitate the Lord's worship of Himself
- The jiva-bhuta, the living entities, control this material world with their limited potencies
- The jiva-prakrti is called superior because the jiva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, and one should not claim that the jiva, the living entity, is also supremely conscious. BG 1972 Introduction
- The jivas (individual souls) remain compact in the body of Visnu and again and again are manifest at the arrival of Brahma's day. BG 1972 purports
- The jivas, or living beings, are differentiated parts and parcels of the Lord. They are all diversities of the one without a second, the Supreme Personality of Godhead
- The jivas, or living entities, are now detached from the whole due to material contact. It is therefore necessary for us to strive to attach ourselves again through the latent Krsna consciousness that is within us
- The jivas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes (of Krsna)
- The jivas, or the living entities, being parts and parcels of the Supreme Lord, are also conscious. BG 1972 Introduction
- The jivas, or the living entities, have been accepted by the Lord, as we will note in the later chapters (of the Bhagavad-gita), as His parts and parcels. BG 1972 Introduction
- The jivas, the living entities, are mentioned in the Bhagavad-gita as the Lord's superior nature, or para prakrti, and so also it is mentioned in the Visnu Purana. Therefore the living entities are never the purusas, or the factual enjoyers
- The jivatma is different from his name, but the Paramatma is not; His name and He Himself are one and the same
- The jivatma may introduce himself as an Indian, American, German and so on, but the Paramatma has no such material designations, and therefore He has no material name
- The jivatma, the living entity, is eternally servitor of Krsna, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate
- The less intelligent jivas try to remain within this material world and are accordingly elevated and degraded in the various planetary systems. BG 1972 purports
- The living entities (jivas) are divided into two categories. Some are eternally liberated, and others are eternally conditioned
- The living entities (jivas) are minute samples of the Supreme Lord, and being so they therefore find in their activities the desire for eternal existence, for complete knowledge, and for happiness
- The living entities are therefore called jivatma, and the Supreme Lord is called Paramatma. Both the Paramatma and the jivatma are within this material world, and therefore this material world has a purpose other than sense gratification
- The living entities, the jivas, are affected by or susceptible to being influenced by such modes of material nature - that is the difference between the Lord and the living entities
- The living entity (jivatma) takes different positions-sometimes he merges into the dark material nature and identifies himself with matter, and sometimes he identifies himself with the superior spiritual nature. BG 1972 purports
- The living entity and this combination of elements combine to form what is called jiva-bhuta, the conditioned soul that struggles hard within material nature
- The living entity, being part and parcel of the Lord, is known as jiva. The Supreme Lord purusa remains with the jiva to enable him to enjoy material facilities
- The Lord is described here as the jiva because He is the leader of all other jivas (living entities). In the Vedas He is described as the nitya, the leader of all other nityas
- The Lord is infallible in the material world because He is the supreme spiritual person. Similarly, the jivas, who are part and parcel of the Lord, can also become infallible
- The Lord lives within the core of heart in every living being, therefore He is conscious of the psychic movements, activities, of the particular jiva. We should not forget
- The marginal jiva, or living entity, misuses his independence and becomes averse to the eternal service attitude when he independently thinks he is not energy but the energetic
- The Mayavadi philosophers equalize the jivas and the Supreme Lord and consider them to be one, but that is the greatest offense to the lotus feet of Lord Visnu
- The Mayavadis try to imitate Sripad Sankaracarya. Pretending to be orthodox, they reject the truth that the jiva is part and parcel of Para-brahman, the Supreme Lord
- The moon is called jiva, which means that he is a living entity like us, but because of his pious activities he has been appointed to his post as the moon-god
- The moon is the source of nectarean coolness that influences the growth of food grains, and therefore the moon-god is considered the life of all living entities. He is consequently called Jiva, the chief living being within the universe
- The personified Vedas continued by saying that the Supersoul and the individual soul, or Paramatma and jivatma, cannot be equal in any circumstance, although both of them sit within the same body, like two birds sitting in the same tree
- The separated, material energy bewilders the living entities (jivas), and thus they work very hard under its influence, not knowing that they are not fulfilling their mission in life
- The son can never be equal to the Father in all respects; that is to say, the jiva is never on the same platform as the Supreme Lord
- The spirit soul (atma or jiva) is certainly different from the body, which is a combination of five material elements. This is a simple fact, but it is not understood unless one is spiritually educated
- The spirit soul is one, the Supreme Personality of Godhead. He is manifested in svamsa and vibhinna-msa expansions. The jivas are vibhinnamsa expansions. The different incarnations of the Supreme Personality of Godhead are svamsa expansions
- The spiritual nature of the living being can be rekindled in association with the Supreme Being. Because the living being can appear either in matter or in spirit, the jiva is called the marginal potency
- The subject of the Bhagavad-gita entails the comprehension of five basic truths. First of all, the science of God is explained and then the constitutional position of the living entities, jivas. BG 1972 Introduction
- The sufferings of jivas situated in the mode of goodness are less than those of jivas situated in the mode of ignorance. Pure Krsna consciousness, however, is the birthright of all living entities
- The summum bonum Krsna is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayam-rupa, and jivas, all provided with innumerable energies just suitable to the respective persons and personalities
- The Supersoul gives the jiva an opportunity to act freely, and He witnesses his activities. BG 1972 purports
- The Supreme Brahman, Lord Krsna, is identical with both the jiva and prakrti in that they are all Brahman
- The Supreme Lord is called Paramatma, and the living entity is called the atma, the brahma or the jiva
- The unborn Supreme Lord, Krsna, while maintaining His full personality, eternality, and imperishability, expands Himself into countless Visnu forms, jivas, and internal and external potencies
- The visnu-tattva living beings are expansions of the Supreme Lord, and all of them are qualitatively and quantitatively equal with the Lord. But expansions of the jiva-sakti, the category of the ordinary living beings, are not at all equal with the Lord
- The word jiva-himsa (envy of other living entities) actually means stopping the preaching of Krsna consciousness
- The wrong conception of the jivatma is to identify the material body with the pure soul, and the wrong conception of Paramatma is to think Him on an equal level with the living entity
- There are many religious propagandists who do not know how the ultimate problems of life can be solved, and they also try to educate people in a form of sense gratification. This is also jiva-himsana
- There are the jiva-prakrti, the para prakrti expansions, who belong to Krsna's superior energy. In any case, Krsna is always svacchandatma - without anxiety. Even if He is killing a demon, He experiences no anxiety
- There are three principles - the isvara principle and the maya principle and the jiva principle
- There are two categories of forms, Krsna's: visnu-tattva and jiva-tattva. Visnu-tattva, a Krsna person, and jiva-tattva, separated personalities. So the jivas, they are also Krsna's forms, vibhinnamsa
- There are two kinds of energy - material and spiritual. Jivas, or individual souls, belong to the superior energy of Krsna, but because they are prone to be attracted to the material energy, they are called marginal energy
- There is another place, material..., spiritual world. That is called sanatana. And the jiva, the living entity, is also mentioned as sanatana. And Krsna is also mentioned as sanatana. When these three sanatanas come together, that is called sanatana life
- There is isvara, which means controller, and there are jivas, the living entities which are controlled. BG 1972 Introduction
- There is no limit to the jivas; no one can count them. The word ananta means that they are without limit. All these jivas, living entities, are being maintained by the Supreme One
- There is no such mention that the jiva is as good as the Supreme Lord. It is never stated. Amsa, minute particles. Just like the sun and the sunshine. Sunshine is combination of minute luminous molecular parts
- There is one marginal potency, known as the jiva. Maha-sankarsana is the shelter of all jivas
- These jivas are products of this marginal energy, bhedabheda prakasa. Bheda means different, and abheda means one. So jiva is one and different simultaneous. He is one in quality; he is different in quantity
- These terms (jiva, mind and ego) identify these Deities (Sankarsana, Pradyumna and Aniruddha), just as the terms ‘sky’ and ‘light’ sometimes identify the Absolute Brahman
- They (Sri Caitanya Mahaprabhu and Ratnagarbha Acarya) had been residents of the same village. Ratnagarbha Acarya had three sons - Krsnananda, Jiva and Yadunatha Kavicandra
- They are sitting, two birds - that is stated in the Upanisads - sitting on one tree. This body is tree, and Paramatma and jivatma, both of them are sitting on the same tree
- This (jivas are always under the clutches of maya) is described by Lord Krsna in the Bhagavad-gita (BG 7.14)
- This (that jivas are eternally servants of Krsna) is forgotten due to the influence of maya, which induces one to believe in material happiness
- This (that the jivas are part and parcel of Lord and also part of Krsna's multipotencies) is fully described by Lord Krsna in the Bhagavad-gita (BG 7.5)
- This Delhi city is important. Why important? Because the jiva-bhuta, the living entities, they are handling this material, cement and stone and wood and so many other material things
- This forgetfulness of spiritual identity is present in the jivas, or souls, who are conditioned, being subject to be covered by the energy of material nature. Jnana-guhaya is another word used. Guha means "covering
- This is a false theory that when God falls down He becomes a jiva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down
- This is also very difficult to become brahma-bhutah. We are now jiva-bhutah, but people are not interested to become brahma-bhutah or devotee of Krsna. They are interested to continue this material way of life, changing the body. They do not know
- This is confirmed in the Padma Purana, wherein it is said that there are two kinds of spiritual entities: one is called the jiva, and the other is called the Supreme Lord
- This is natural, that one jiva is the food for another jiva. So how ahimsa is possible?
V
- Visnu is manifested by His millions and billions of integrated forms & separated forms. The integrated forms are called Godhead & the separated forms are called the living entities or the jivas. Both the jivas & Godhead have their original spiritual forms
- Visnu Svami considered that accepting the dress of a tri-dandi was paratma-nistha. Therefore sincere devotees add another danda, the jiva-danda, to the three existing dandas
W
- We can become immediately liberated from this prison house of material existence if we accept this teaching of Caitanya Mahaprabhu, jivera svarupa haya nitya krsnera dasa
- We living entities (jiva) are innumerable (ananta); there is no counting how many we are. Similarly, Krsna is also a living entity, but He is the chief, the supreme living entity. That is the difference
- We must get up from this slumber (of maya's influence) and engage in the right service, for thus we can properly utilize the facility of this human form of life. As expressed in a song by Thakura Bhaktivinoda, Lord Caitanya says, jiva jaga, jiva jaga
- When Brahma's life is finally finished, they (the less intelligent jivas) are all annihilated and remain unmanifest for millions and millions of years. BG 1972 purports
- When it is said that Sankarsana is jiva, this indicates that He is the predominating Deity of the living entities. Similarly, Pradyumna is the predominating Deity of the mind, and Aniruddha is the predominating Deity of the ego
- When the cosmic creation is annihilated, the living entities, who are indestructible by nature, rest in the body of Maha-sankarsana. Sankarsana is therefore sometimes called the total jiva
- When the jiva in the material nature rises to the state of spiritual bliss by means of devotional service, his spiritual consciousness awakens and he becomes oblivious of this phenomenal world
- When the jiva performs all his activities under the direction of the Lord's internal, spiritual energy, he enjoys eternal transcendental bliss, which is a billion times greater than the happiness of Brahman realization
- When the living entity is encaged in the material body, he is called jiva-bhuta, and when he is free from the material body he is called brahma-bhuta
- When there is cosmic manifestation, the jivatma, or the individual soul, appears in the creation in different forms, according to his previous fruitive activities
- When they (the jivatmas) are under the control of the internal potency, they display their natural, constitutional activity - namely, constant engagement in the devotional service of the Lord
- When this jivatma, who is illusioned, bewildered, captivated by this material world, material enjoyment, when he will come back again to Me?