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JIVA matter of the Bhagavad-gita ....
jiva :-

The main philosophical subject matter of the Bhagavad-gita is the explanation of five basic concepts or truths:

*** Jiva (Living beings/the soul) :-
jiva (Sanskrit: "the embodied atman") Individual Self.

Types of Jivas
There are three categories of jivas:-

1. nitya suri — These are the members of the Divine Ministering Assembly which,
although being jivas, have never been subjected to transmigration. They are the
eternal servants who make up the entourage of the Lord. (eg. Ananta, Garuda,
Vishvaksena and others.)
2. mukta — Those jivas that have finally been liberated from the cycle of reincarnation
after going through a myriad of births and which are now residing in the Supreme
Realm (paramapada) in eternal communion with Sriman Narayana enjoying the
fullness of Grace and the divine bliss.
3. baddha — Those jivas that are temporarily bound by karma which causes them to
transmigrate through different bodies in the various realms of existence of which
there are seven. These realms of existence are called Lokas and for the purpose of
working through their Karma, the jivas incarnate in 6 types of bodies;
a. animal tiryak
b. human manushya
c. gods deva
d. antigods asura
e. hungry ghost preta
f Hell-being naraki
There are six principle negative emotions associated with embodiment. Each one of
these categories of sentient beings is dominated by one of these negative emotions.
Animals are characterised by ignorance (moha), humans are characterised by desire
(kama). The gods are characterised by pride (mada). The antigods are characterised by
jealousy (matsarya), the hungry ghosts are characterised by greed (lobha) and the hell-
beings are characterised by anger or resentment (krodha). Although these are taught to
be actual physical incarnated states we can perceive their existence in the realm of
human psychology.
Although it is popularly believed and taught that after a human birth one can regress
and incarnate in an animal body, this is not necessarily the case. The animals do not
have a moral sense of right and wrong and are governed by their instincts. The spiritual
progress of animals is a passive not an active one and therefore they cannot actively
participate in the achievement of Liberation (Moksha). They simply have a natural
evolution from a lower to a higher life form. Whereas in the human form one has the
ability to think and to undertake the entire responsibility for one’s own spiritual
evolution. Virtuous and pious action (punya) and spiritual study & wisdom (jñanam)
lead to progression and evolution but sinful action (papam) and spiritual ignorance
(ajñanam) lead to rebirth in lower human species, and certainly one can see that there
are certain human beings that are very much on a par with or lower th!an animals in
their condition and behaviour!!
Those baddhas who have begun the journey back to Godhead can further be divided
into another two groups:
Kevalas - or the super jñanis (wise-ones) who are the yogis who pursue the path of
self-realisation/enlightenment alone and seek total isolation of the Self such as the
Jains or the transcending of Self, such as the Theravadan Buddhists; as their ultimate
goal through the practice of meditation.
Mumukshus - those jivas who have taken to the spiritual path and are seeking
communion with the Lord either through Bhakti - devotion or sharanagati - the path of
self surrender.
Category: Srimad Bhagavad Gita | Views: 39 | Added by: Redeye | Rating: 0.0/0
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