I have been reading and rereading Jaiva Dharma and listening to the audio narration for several years and would like to have some context for the book and general discussion of its topics. I love Jaiva Dharma and it is basically the the only philosophical book I am able read and stay engaged with over weeks or months. It also helps that I can stay awake while reading it, unlike books with a text and purport format.
Sooby! Welcome to Tattva-viveka!
I don't know that we have had a concentrated discussion on Jaiva Dharma here, though several topics from it have been discussed possibly here and in other forums like FB and the Harmonist site. Here is one link to discussion of jiva-tattva: http://tattvaviveka.ipbhost.com/index.php?showtopic=1085&hl=%2Bjaiva+%2Bdharma
Why don't you start a new topic here in Classroom titled "Jaiva Dharma" and you can ask your specific questions, share what you've learned, or if you want you can lead a systematic discussion? With a specific forum titled for the book, others can have a central place to put all related discussions to this book...
Ok Madan, sounds like your calling me out to step up my study game. Challenge accepted if you will help me get the classroom set up and rolling. Philosophical discussion is outside my comfort zone what to speak of in written and online form. Mahamantra tells me growth happens outside the comfort zone and its ok to be uncomfortable. I will have to depend on the mercy of the advanced devotees here. My current spiritual realization isn't like to take us very far in a discussion.
there, I changed the name of this topic to Jaiva Dharma. Just post in here any questions, points that you want to discuss or thoughts you want to share about the book. But be comfortable, make yourself at home! :Just Kidding:
Your questions should be able to get us going, Subal. Why not kick things off with a couple of good ones?
Dasa-mula sutra sloka (JD chapter 13 pg.302)
1. Pramana: The teachings of the Vedas received through guru-parampara are known as amnaya (meaning that which is committed to memory). The infallible evidence of the Vedas, of the smrti-sastras headed by the Srimad-Bhagavatam, as well as evidence such as direct sense perception (pratyaksa), that concur with the guidance of the Vedas, are all accepted a prmana (evidence). This pramana establishes the following prameyas (fundamental truths):
2. Parama-tattva: Sri Hari alone is the Supreme Absolute Truth.
3. Sarva-saktiman: Sri Krsna is the possessor of unlimited, multifarious saktis.
4. Akhila-rasamrta-sindu: He is the ocean of nectarean mellows.
5. Vibhinnamsa-tattva: Both the mukta (liberated) and baddha (conditioned) jivas are His eternally separated parts and parcels.
6. Baddha-jivas: Conditioned souls are covered by maya.
7. Mukta-jivas: Liberated souls are free from Maya.
8. Acintya-bhedabheda-tattva: The entire universe, consisting of conscious, sentient jivas (cit) and non-sentient matter (acit), is Sri Hari’s acintya-bhedabheda-prakasa, that is to say, it is His manifestation which is inconceivably both one with and different from Him.
9. Suddha-bhakti: Pure devotional service is the only practice (sadhana) to attain perfection.
10. Krsna-priti: Transcendental love and affection for Krsna is the one and only final abject of attainment (sadhya-vastu).
Dasa-mula 1 (JD chapter13 pg.303)
The self-evident Vedas, which have been received in the sampradaya through the guru-parampara by the recipients of Sri Hari’s mercy such as Brahmaji and others, are known as amnaya-vakya. The nine prameya-tattvas are established by these amnaya-vakyas with the help of other pramanas that follow the guidance of these sastras, such as evidence obtained by direct sense perception (pratyaksa). Reasoning that is only based on logic is always crippled when evaluating inconceivable subject matters, since logic and argument have no access in the realm of the inconceivable.
Dasa-mula 2 (JD chapter 13 pg.312)
Indeed Sri Hari, to whom Brhama, Siva, Indra and other devatas continuously offer pranama, is the only Supreme Absolute Truth. Nirvisesa-brahma that is devoid of sakti is Sri Hari’s effulgence. Maha-Visnu, who has created the universe and who has entered into it as the indwelling Supersoul of all, is simply His partial manifestation. It is that Sri Hari alone, the very form of transcendental reality (cit-svarupa), whose complexion is the color of a freshly formed thunder cloud, who is Sri Radha-vallabha, the beloved of Sri Radha.
Dasa-mula 3 (JD chapter 14 pg.330)
Although Sri Bhagavan is non-different from His inconceivable transcendental potency (para-sakti), He has His own independent nature and desires. His para-sakti consists of three aspects – cit-sakti (spiritual potency), jiva-sakti (marginal potency), and maya-sakti (external potency) – and He always inspores them to engage in their respective functions. That para-tattva (Supreme Absolute Truth), even while performing all these activities, still remains immutable and is eternally situated in the fully transcendental svarupa of His own glory.
Dasa-mula 4 (JD chapter 14 pg. 336)
There are three functions of svarupa-sakti: hladini, sandhini, and samvit. Due to the influence of hladini-sakti, Krsna remains perpetually immersed in the pranaya-vikara. Because of the confidential bhavas evoked by samvit-sakti, He is ever-situated as rasika-sekhara in relishing newer and newer rasa. That supremely independent pastime prince, Sri Krsna, is ever-drowned within the ocean of vraja-rasa in His transcendental bliss-filled abodes, headed by Vrndavana, which are manifest through sandini-sakti. All glories to Him!
Dasa-mula 5 (JD chapter 15 pg. 356)
Just as many tiny sparks burst out from a blazing fire, so the innumerable jivas are like atomic, spiritual particles in the rays of the spiritual sun, Sri Hari. Though these jivas are non-different from Sri Hari, they are also eternally different from Him. The eternal difference between the jiva and Isvara is that Isvara is the Lord and master of maya-sakti, whereas the jiva can fall under the control of maya, even in his liberated stage, due to his constitutional nature.
Dasa-mula. 6 (JD chapter 16 pg. 379)
By his original nature the jiva is an eternal servant of Krsna. His svarup-dharma is service to Sri Krsna. Bhagavan’s illusory energy (maya) punishes those who are opposed to Him and who have given up their constitutional dharma, becoming absorbed in material enjoyment. She binds them in the ropes of the three modes of material nature –sattva, rajah, and tamah – covers them with gross and subtle bodies, puts them in the miserable cycle of karma, and forces them to suffer happiness and distress in heaven and hell.
Dasa-mula 7 (JD chapter 17 pg. 403)
When, in the course of wandering amongst the higher and lower species in the material word, a jiva is able to behold a Vaisnava absorbed in the flowing rasa of sri-hari-bhakti, ruci arises in his heart for following the Vaisnava way of life. By chanting sri-ksna-divya-nama, he gradually becomes free from his conditioning. Step by step, he then gains his intrinsic, cinmaya-svarupa (transcendental form), and becomes qualified to taste the pure and spiritual rasa of direct service to Sri Krsna.
Dasa-mula 8 (JD chapter 18 pg. 423)
The entire spiritual and material creation is a manifestation of Sri Krsna’s sakti. The impersonal philosophy of illusion (vivarta-vada) is false. It is an impurity that has been produced by Kali-yuga, and is contrary to the teachings of the Vedas. The Vedas support acintya-bhedabheda-tattva (inconceivable oneness and difference) as the pure and absolute doctrine, and one can attain perfect love for the Eternal Absolute when he accepts this principle.
Dasa-mula 9 (JD chapter 19 pg. 463)
remembering, offering prayers, worshiping, serving Krsna’s lotus feet, acting as Krsna’s servant, becoming Krsna’s friend, and surrendering oneself fully to Sri Krsna. One who with faith practices bhajana in this way certainly achieves pure krsna-rati.
Dasa-mula 10a (JD chapter 22 pg. 524)
In the mature stage of sadhana-bhakti, when the jiva becomes situated in his svarupa, then by the influence of the hladini potency, the state of bhava in madhura-rasa arises within him. In other words, the mood to follow in the footsteps of the dearmost associates of Sri Sri Radha Krsna in Vraja arises in his heart. Gradually he obtains happiness and prosperity that is unsurpassed in this world, in the form of the supreme service of paramananda-tattva, which is known as vilasa. There is no greater gain than this for the jiva.
Dasa-mula 10b (JD chapter 22 pg.525)
Who is Krsna? Who am I, the jiva? What is this temporary material (acit) world, and the eternal spiritual (cit) world? He, who is exclusively devoted to the bhajana of Sri Hari and has made an intelligent analysis of the Vaisnava sastras under the guidance of suddha-bhaktas, who has abandoned all offenses and attachment to dharma and adharma, and who can consider and dispose of all questions, that servant of Sri Hari drinks the sublime beverage of sri-hari-nama in the company of other hari-janas.
Dasa-mula-mahatmya (JD chapter 22 pg. 525)
When the jiva studies and carefully follows this Dasa-mula he throws far away material disease in the form of ignorance. Thereafter, through the association of sadhus, he obtains the nourishment of bhava, and becomes fully satisfied.
Bhaktivinoda Thakura Ki Jay!
Nice post, Subala! I've always greatly admired BVT's ability to boil the teachings down into the most concise forms, and Dasa mula is about as concise as it gets.