Jiva

“ The sun becomes reflected in water, but is not attached to water. The air moves about all around, but does not become attached to any thing) . By the force of dispassion, the vision becomes clear. All doubts are removed. And the wise (Jiva) rises as it were from sleep, and withdraws himself from the diversities (of body and other material objects) .
"The Jiva whose Prânas, Indriyas, Manas and Buddhi function without the promptings of self-centred desires is freed from the attributes of the body though dwelling in the body. ”

“ If the Jiva, according to the best of his power, follows righteousness from the day of his birth, he then succeeds in enjoying, when reborn, happiness without interruption. If, on the other hand, without following righteousness without interruption, he acts sinfully, he reaps happiness at first as the reward of his righteousness and endures misery after that. Endued with unrighteousness, the Jiva has to go to the dominions of Yama and suffering great misery there, he has to take birth in an intermediate order of being. ”

“ This world is the wilderness. The three robbers are the three Gunas Three Gunas of nature. of nature, — Sattwa, Rajas, and Tamas. Jiva or the individual soul is the traveler; self-knowledge is his treasure. The Tamas quality tries to destroy the Jiva, the Rajas quality binds him with the fetters of the world, but the Sattwa quality protects him from the actions of Rajas and Tamas. By taking refuge with the Sattwa quality, Jiva becomes free from lust and anger, which are effects of Tamas; the Sattwa quality also emancipates the Jiva or the individual soul from the bondage of the world. ”

“ The path [101] of emancipation consists of knowledge, intuition, and conduct. There are two means of proof (pramáṇa) in the Syád-váda doctrine,—sense-perception and inference. All consists of the eternal and the non-eternal; there are nine or seven tattwas. The jíva, the ajíva, merit and demerit, ásrava, saṃvara, bandha, nirjará, mukti,—we will now explain each. Jíva is defined as intelligence; ajíva is all other than it; merit means bodies which arise from good actions, demerit the opposite; ásrava is the bondage of actions, [102] nirjará is the unloosing thereof ”

“ When once that plane of consciousness is reached in the path of progress that includes the voluntary actions of man, it will be seen that those voluntary actions not only preserve the individuality of the karana sharira but render it more and more definite, as birth after birth further progress is attained, and thus keep up the continued existence of the jiva as an individual monad. ”

“ So the body of the Jiva and its surroundings are temporarily attached to the Jiva. As the dream vanishes in the wakeful state, so the body and its surroundings disappear with the transformation called Death. Body after body, surroundings after surroundings, are dreams, as it were, in the mind that bears all through the bubbles arising in the ocean of Jivic existence. ”

“ The word jiva, then, could never be applied by the Arahats to the Seventh Principle, since it is only through its correlation or contact with matter that Fo-hat (the Buddhist active energy) can develop active conscious life; and that to the question "how can unconsciousness generate consciousness?" ”

“ Although the Soul is not subject to modifications of any kind and is the active principle that sets Prakriti in motion, yet entering a body that is united with the senses of knowledge and action, he regards all the acts of those senses as his own. The five senses of knowledge beginning with the ear, and those of action beginning with speech, uniting with the attributes of Sattwa and Rajas and Tamas, become engaged in numerous objects. Jiva imagines that it is he who does the acts of his life and that the senses of knowledge and acts belong to him, although in reality he has no senses. ”

“ The Karana sarira is what passes as the real ego which subsists through incarnation after incarnation, adding in each incarnation something to its fund of experiences and evolving a higher individuality as the resultant of the whole process of assimilation. It is for this that the Karana sarira is called the Ego of man, and in certain systems of philosophy it is called the Jiva. ”

“ As long as there is difference in the Gunas (i. e, Guna transformations, Ahankâra &c.) , so long there is plurality in Âtmâ. As long as there is plurality so long is it dependent on others. (The difference in Jivâtmas or individuals, is not due to any difference in Âtmâ, but to differences in the Guna transformations which give rise to the body. Dependence is also an accompaniment of those transformations) ,
So long as Jiva is dependent on others it has fear from Íshvara. Those that worship the Guna transformations are given up to sorrow and they become deluded. ”

“ there is no other God besides that. `Who serves Jiva, serves God indeed'." ”

“ Jivaka is the successful party among many competitors and receives in marriage the fair damsel. The assassin and late minister of Jivaka's father, who then reigned over the kingdom he had so unfairly obtained, hearing of the fame of the young man, suspects that he may prove to be the son of the deceased king. He therefore determines to seize him and put him to death ; and for this purpose proceeds to take him by violence. Jivaka meets him, slays him, and ascends the throne of his ancestors. There are 358 stanzas in this section. ”

“ His portions, the Jivatmas, are as Himself, and they only unfold their powers in matter as conditions around them draw those powers forth. If you realize the unity of the Self amid the diversities of the Not-Self, then Yoga will not seem an impossible thing to you. ”

“ At night, in his dreams, he saw his father, bleeding from his wounds, and he heard him moan. He was seized with a burning fever, and the physician Jivaka was summoned to attend him.
"I can do nothing for you," said Jivaka. "Your body is not sick. Go to the Perfect Master, the Blessed One, the Buddha; he alone knows the words of consolation that will restore you to health."
Ajatasatru took Jivaka's advice. He went to the Blessed One; he confessed his misdeeds and his crimes, and he found peace.
"Your father," the Buddha said to him, "has been reborn among the most powerful Gods ”

“ To use a better expression, we shall say higher self and lower self, rather than self and non-self.
Jivas are carried on in their course of life evolution by the force of past tendencies, and nature unaided produces the personal man. But when the past tendencies are exhausted, there is nothing to keep on the Jivas in their course of evolution.
Kûrma comes to the help of humanity at this stage. He gives a new power to men, the power of discrimination. With this power men become free agents, and they become responsible for their actions. ”

“ Jīvaka said, “O man, I have never seen you before; how, then, could I have cured you?” The blind man replied, “That is true; but he to whom you did prescribe a remedy taught me what to do.”
“What did he teach you to do?”
“Such and such things.”
“Your nature and that man’s nature are different,” said Jīvaka. “Now do this and that, and you will be made whole.”
The man acted accordingly and was made whole. Then he said, “O king, be pleased to let Jīvaka be appointed king of the physicians.” So Jīvaka was seated upon an elephant, and with great pomp was installed king of the physicians. ”

“ Thou hast Thyself created various life kingdoms and various forms. Though Thou pervadest them all from of old, having brought them all about, yet Thy special manifestation in them is relatively greater or smaller, according to the nature of the things created by Thee even as fire, though one and the same, burns differently according to the character of the fuel. Those that are of pure intellect follow the one Real amidst the many unreal forms. The (perceiving) Purusha in all beings is said to be Thy part only. Knowing this to be the truth about Jivas, wise men worship Thy feet. ”

“ Jivaka built a vihâra in the garden of Ambapali, (11) and invited Buddha with his 1250 disciples to it, that he might there make his offerings to support them. (These places) are still there as of old, but inside the city all is emptiness and desolation; no man dwells in it. ”

“ This is also made clear by the following commentary of Śridhara on III-10-9: —
"Why did Brahmâ make the three Lokas into one division? This Trilokî consisting of Bhûr, Bhuvar and Svar — is the place that is to be made in every Kalpa or day of Brahmâ for the enjoyment of Jivas (or individuals) . But Jivas dwell in the higher Lokas as well. Why are not those Lokas created then in every Kalpa? This is because they are the transformations of unselfish (Nishkâma) action or Dharma — the Lokas themselves and the dwellers thereof. ”

“ This is not the duality of the Self and the Not-Self. For in Yoga, "Self" includes consciousness plus such matter as it cannot distinguish from itself, and Not-Self is only the matter it can put aside.
Man is not pure Self, pure consciousness, Samvid. That is an abstraction. In the concrete universe there are always the Self and His sheaths, however tenuous the latter may be, so that a unit of consciousness is inseparable from matter, and a Jivatma, or Monad, is invariably consciousness plus matter. ”

“ Just imagine her astonishment when she heard him repeating her name again and again. “Jihva! Jihva! Thou,” he cried, “art the cause of this suffering. Why didst thou behave in such a foolish manner, just for the sake of the good things of this life? Never can I forgive thee, Jihva, thou wicked, wicked one!”
“Oh! oh!” cried Jihva in an agony of terror, “he knows the truth; he knows that I helped the thief.” And she entreated the guard to let her into the prison that she might plead with Hari-Sarman not to tell the king what she had done. ”

“ Jogi, Yogi.—The well-known order of religious mendicants and devotees of Siva. The Jogi or Yogi, properly so called, is a follower of the Yoga system of philosophy founded by Pātanjali, the main characteristics of which are a belief in the power of man over nature by means of austerities and the occult influences of the will. The idea is that one who has obtained complete control over himself, and entirely subdued all fleshly desires, acquires such potency of mind and will that he can influence the forces of nature at his pleasure. ”

“ I must pretend to be your seductress, and worm from you the knowledge which the Jivros will use to conquer and enslave your planet and your people. I must play this part, unnatural to me, of a cruel and heartless ruler, or they will have me killed by some subtle poison which they will call illness. You see, the Jivros are our doctors. Much of the wisdom of our race is in their hands. They are our priests and our administrators. They leave to us only useless occupations which will not allow us to be dangerous. For centuries they have been taking over every vital function of our life. ”

“ Endued with great strength, the child possessed of great ascetic power, proceeded to the presence of that Lord of the gods, (Mahadeva) , armed with trident and Pinaka. Seeing the child coming, the thought entered the mind of Siva, as it did that of Himavat's daughter and that of Ganga and of Agni, as to whom amongst the four the child would first approach for honouring him or her. Each of them thought, 'He will come to me!' Understanding that this was the expectation cherished by each of those four, he had recourse to his Yoga powers and assumed at the same time four different forms. ”

“ The Sunyāsīs are followers of Siva, and the Byrâgis of Vishnu, while the Jogis, who also worship Siva, are close followers of the “Yoga” school of philosophy, which was introduced into India about the eighth century, under the name of the “Palanjula” school.
There is a peculiarity about the garments of the latter class, which are dyed with red ochre (geyrū) . Their body is smeared with the ashes of burnt cow-dung, as are indeed the bodies of most of the other two classes. ”

“ But why do we yearn for the personal, bodily meeting when the spiritual meeting is so pleasant? We ought not to need anything more — is not the spiritual the best in us? ··········
What do you think of the Japaraesque fire-screen? It is splendid, is it not? Hail to all noble friends of Java, who brought the art of her people, and with it the beauty of their souls, into the light! We hope fervently that the interest now taken will not dwindle as has that in all too many other things, and that it will not prove only a fleeting fashion. ”

“ Yima is also the assembler of men, the first king; he rules with the golden staff; he founds the religious worship, a merit which in the Veda belongs to Manu. Under Yima the earth is filled with red-glowing fires; he worships Vayu and Ardviçura. He is the representative of the golden age; in his reign there is neither heat nor cold, age nor death, hate nor strife; and his dominion continues a thousand years. It was the first happy period of the world, which men passed under the dominion of the son of the god of light. ”

“ To him a tree is not a mere vegetable, nor a rock a mere mass of stone, nor the sea a mere body of water, any more than he regards a human being as a mere aggregate of flesh, blood, and bone. A hidden principle of life, invisible, imponderable, and powerful for good or evil animates the seemingly inert matter. In this sense, a Javanese believes in the soul of a plant or a rock almost as he believes in the soul of a human [295] being. ”