Jiva and Brahma 

All Glories to HDG Srila Bhakti Promode Puri Goswami Mahjaraj

All Glories  to HDG Srila BhaktiSiddhanta Saraswati Goswami Prabhupada

There are many different opinions on the nature of the living entity (jiva)The reason is that individuals are usually influenced by different proportions of the three modes as goodness ,passion and ignorance and hence their different outlooks. In the material world, there are the mixtures of these three modes which can be classified into  five namely modes of ignorance, mixture of ignorance and passion, passion ,mixture of passion and goodness and lastly ,goodness itself. Every living entity exhibits their own nature consisting of these  material modes. Those in the mode of ignorance do not accept anything after death nor any after life. As these individuals are centred in the bodily conception of life, they think that after death everything is over. Those in the mixture of passion will attain the respective planets at the time of death or as a yogi  to merge in Brahman. Those actually in the mode of goodness usually aspire to merge in the transcendence and are mostly seekers of the knowledge of the undifferentiated Brahman. As all these aspirants are under the material modes of nature ,they cannot expect to advance further than this point. Those with discrimination  and intelligence will not accept these secondary knowledge  as the main conclusions. Actually most of these conclusions are in direct opposition  to scriptures and others although appearing to be  in the line of the Vedas  however their practitioners are not able  to grasp the actual purports being unqualified. Some of them though following one section of the Vedas neglect the other part  being not  able  to perceive the harmony in the whole  hence become implicated in offence against the Vedas. Those who are established in purified goodness that is above the modes of nature as Brahma ,Narada ,Vyasa ,Suka  and other such divine souls are continuing the genuine disciplic succession with  broadcasting the sublime truths of devotion to the Supreme Lord by  their set example. They exemplify the highest  autocracy and personality of the Supreme Lord with his manifold energies and divine blissful transcendental form with the minuteness of the  eternal living entity as the portion of the Supreme Lord  who yet are all  established  in the pure , eternal service of the Supreme Lord  .The intelligent devotees taking the shelter of such great souls and nurturing such devotional mood can be able to attain to transcendence. The usual modes of nature are in the material domain. Ignorant mode means fixed in the bodily conception, The passionate mode allows some little entry into the subtle platform while the goodness platform is related to the subtle mode on the other side. The mode of ignorance invites heresy and disbelief, passion  leads to theism while the mode of goodness establishes one in theism. The latter will prompt one to negate materialistic values  with engaging in such types of intense  spiritual discussion and  knowledge .In the material world ,differentiation is there so that  concept is rejected in favour of non differentiation. This type of aspirants in their  own spiritual concept, accept the non differentiation of the jiva and Brahman .Although Brahman is accepted by them as Vishnu yet they do not see any differentiation between the living entity and Vishnu , according to the same  type of class (svajatiya ) different class(vijatiya ) and among the same group(svagata).This non differentiation  or vivarta can be divided accordingly into 2 classes ,-parachinnvada or fragmental and pratimbavad  that of reflection. The parichinnavad explains how brahman transmutes in to the jiva by the effects of illusion just as the atmosphere becomes confined in an  closed earthen pot. Now a stone can be broken into smaller fragments but the all expansive Brahman has been  defined as non fragmental and one whole, how can that brahman fragment into the jiva.?It is like the logic of the barren woman giving birth. In the pratibimbavad(reflection) too ,one can discern three defects in that argument. Firstly, if all expansive brahman should have a reflection, then what is the receptacle for that Brahman in order to show a reflection ?Secondly, the  brahman is supposed to bereft of all qualities so they cannot have  light rays   reflecting from it .Thirdly, the Brahman is supposedly inconceivable by the senses  so how can the reflection pertaining to the senses be acceptable. Vivartavada only accepts one portion of the Vedic doctrines and not the whole  so that cannot be accepted as the whole conclusion. So in that explanation of misidentification or Vivarta so does Brahman undergoes this misidentification by the effects of ignorance? If Brahman can be mislead ,then what is that perfect substratum that cannot be in illusion? So that implies Maya as a superior factor if it can influence Brahman. Then the Vedic verse natatsamaschaabhydhikascha drsyate does not hold water as it  announces that nothing is greater or equal to Brahman .Further the superiority of Brahman is cast into doubt as defined in the   absolute non differentiation concept. Here the Brahma sutra verses are  obvious evidence   in the stated meaning but to take an implied secondary  meaning by our speculative thinking with imperfect senses would infer instead  that the original meaning  would become  distorted  .Hence the vivarta vada concept of explanation  of Brahman would not be satisfactory in cultivating  pure transcendental knowledge. So it is important that the readers take the trouble to inform others  of how that primary meaning of the Vedas has been distorted into secondary meanings in that vivarta conception. Just as the Rg Veda -verse om tad vishnumparam pada sada pasyanti surayah. The impersonalist interpret Vishnu pada as that which is traversed by the all expansive or in other words that it is the form of Brahma .Look how that is interpreted in order to establish one's own philosophy .Lets look at the meaning of  the word 'prajna 'which is wise .Now if it is broken up into the suffix and the word- pra and ajna .Pra means best of and ajna means ignorant .So we can understand that something is wrong here in this type of interpretation. So in order to establish secondary meaning  usually requires lot of intelligence and scholarship but if the effect is to distort the actual simple understanding then it simply takes such people to the depths of ignorance or say confusion. Where is the actual  Supreme truth and where is that  simply distorted  profuse demonstration of scholarship ? Absolute non differentiation means  Brahman by the effect of the illusory energy appears as the jiva and not eternal also  by becoming fragmented or reflected. Later we will understand that the Lord's energy ,Maya is able to subjugate the living entity but the  actual existence of the living  entity has no relation with the illusory energy  .In the concept of non differentiation, Brahman is without form, qualities and work .But can the same Brahman from above statement  be fragmented and reflected at the same time as the impersonalist  make out. If we say that the the illusory energy is a participant in the pastimes of Brahman does that not distort the concept of non differentiation?Even if we accept that ,How is the illusory energy  made  possible?  If we say that the illusory energy functions by the will and desire  of Brahman, then where is the question of the formless Brahman without form and qualities?If we say it is the desire of the illusory energy to do thusly means now that Brahman has a rival and bang  goes your non differentiation concept. In both the contentions, there is no stance for the philosophy of non differentiation or mayavada. They are situated in transcendence who  accept the divine incarnations of the Supreme Lord and in surrender to the bona fide spiritual master  practice devotional service to the Supreme Lord  to be the proper recipient of His mercy. They are able to understand the statements of the Vedas in their  acceptance of the diversified energies of the  Lord   transformed into that  of the material world ,the living entity and the spiritual world.  In this way ,they can discern the actual  purports of the Vedas in a harmonious way and hence mitigate all confusion. Truth cannot be more than one and independent of various dissertations. Just as in the Sruti, there is the absolute monism in the form of the Vedic verses as tat tvam asi and ekam adtvitayam then at the same time  ,there are verses  in regard to dualism as  dvau suparno sayujya and yatha agne  ksudra visphurlinga,  In conclusion the purports of the Vedas must be in harmony with all these verses .So here  both eternally different as well as non different must definitely be accepted. The living entity's existence (satta) is nothing to do with the illusory energy .Though the form of the jiva is as Brahman yet it is considered as the transformed energy(parinama) and different. As all this explanation is inconceivable as well as  all  which is above the illusory domain.  This philosophy of  instantaneously ,inconceivable one and different  can solve all types contradictions and the conclusion of the Supreme Truth. The Lord is the power house of all energies -parasya shakti vivadhaiva sruyate. If the spiritual energy is accepted, then the material energy has also to be  equally accepted. The living entity is energy from the Power house. The energy is non different from that supplied by the power house -shakti shakti mathor abhed means that it is instantaneously different as well as non different. The Lord is colossal while the living entity is infinitesimal. The Lord is the controller of the material energy while the living entity is the under the influence of the material energy and never independent. Hence the living entity can be both under the  influence of the spiritual energy as well as the illusory energy. This is why the living entity is called the marginal potency. The Vedas stipulate the eternal difference between the living entity and Brahma by  latter being the controller and the  former controlled. The  Sruti verse yasmanmayi srjayte visvam etam tasmin canye mayaya sananiruddah The monists fearing their conclusions are at stake do not accept all this .They accept the particular verse from the Brhadaranyak Upanishad which demonstrates that the living entity is the marginal energy or tasya va etasya purusasya dve eva stane bhavatah idancha paraloka sthancha sandhyam trityam svam tasmin sandmyam stane tistanete  ubhe stane pasyatadincha paralokasthancha. the living entity is able to go to the spiritual world other than remining in the material world  .The living entity is situated in the fine margin or the boundary between the material and spiritual world and  thereby chooses his sights  where he wants to go.  The Vedas explain this minute  energy in the verse balagra shatabhagasya where the minuteness of the living entity is explained .That is why the impersonalist do not accept the Swetaswetar sruti as the minute size of the living entity is not conducive to their philosophy. That Verse parasaya shakti is also unacceptable because  their interpretation  is  Brahman  is without any  qualities of energy. They have taken some verses from The Varahaupanishad which is without proper evidence but placing this under the fold of the Swetaswetar sruti ,use such verses  to back their beliefs. The living entity situated in the  fine  boundary line  but eventually when he becomes attracted to the Lord's lotus feet in spiritual relish ,then by the mercy of Balarama Prabhu becomes  spiritually energized and is in the end becomes a confidential associate of the Lord  being liberated by pure devotional  service  to the Lord whereby the illusory energy can no more have any hold over him. In contrast, one who is naturally adverse to the Lord with being  bonded to  the material nature becoming  completely under the control of the material energy. He is again  flung into the material vortex by Karunadakshayi Vishnu. This bonded state has been with the living entity even before creation ,so that is why he is labelled as eternally bonded from time immemorial. The living entity may be able to be bonded but  then how can Brahman be bonded in any way? Some of these opposing scholars are so arrogant that they refuse to accept the validity of the mercy of the Lord or His incarnations. They even dare to oppose  the verdict of the sacred Bhagavad Geeta exposing their actual lower stance. The groups are increasing  in size who give lip service to the Vedas nonetheless, their actual intention is to crush the Vedas. They are even worse than heretics or disbelievers. They are so blind that they are unable to see the direct Vedic verses which mentions the incarnations of the Lord. There are more than one verse which  mentions the incarnations of the Lord. Those who have spiritual vision are distressed seeing the  acute blindness of these people. What to do  as that is their plight . Only hoping that no innocent person will fall under the lure of such beliefs. They  accept the Vedas in unison but reject the Iitihasa and Puranas which only means they  are only  intent on their role in deviating from the actual Vedic purports.