You Know You're Not That Body...
Then who exactly are you? (or closer to home Who Am I?)

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"We refer collectively to the essentially ('swarupa') of several things. But there cannot be a single essential attire common to many 'swarupas' as 'swarupa' by definition is strictly particular, belonging to only one thing. If another generality of 'swarupatva' is admitted to run through many 'swarupas', that one and the other (remaining) 'swarupas' will have to be brought under the purview of another 'swarupatva' in its turn and so on ad infinitum. The difficulty can be avoided only by recognising with Madhwa that the different 'swarupas' are referred to by the same term 'swarupa' to show that each has a 'swarupa' of its own like any other and that no real thing is without a 'swarupa' of its own." (B.N.K. Sharma.1986. Philosophy of Sri Madhwacarya. page 110.)
 The 'swarupa' of 'Jivas' is that they are part of the Lord, manifest for His pleasure, and are totally dependent upon Him. Others are that they are eternal, blissful nature, full of knowledge and having an original spiritual form spiritually similar to the Lords'. However despite the resemblance to God's ('bimba'), no two individuals ('pratibimbatvas') being unique and distinctive, but tiny, will bear the same resemblance to the Lord in every respect, such as spiritual attributes, consciousness and bliss. (B.N.K. Sharma.1986. Philosophy of Sri Madhwacarya. page 110.)

"Since the association of the 'Jivas' with any kind of embodiment (in 'lingasharira' or gross material bodies) has necessarily to be an impermanent and non-eternal association, if release from bondage is to have any meaning, such an association of the 'Jiva' with the appendage like 'Lingasharira' or the gross body in the form of an 'apurvavisheshopajana' (birth of a new trait) cannot, in the nature of things, be deemed to be co-eternal ('yavaddravyabhavi') with the 'Jivaswarupa' itself. For this reason, the passage in Jaya Tirtha's Nyaya Sudha, 'Apurva Visheshopajane hi' (Page 431.) has to read along with its clarification given by himself with reference to 'yavad-dravyabhavi' attributes and should not be interpreted without reference to the clarification given by him again in his Gita Tatparya Tika (page 187 b.) (B.N.K. Sharma.1986. Philosophy of Sri Madhwacarya. page 229.)

Madhwa and his followers conception of the 'Jivatman', the tiny 'Jiva' soul is not only that it is different from Iswara or God, but also different from the inanimate universe, as well as being individually different from other Jivas. Consciousness and bliss are of the essential nature of the 'Jiva' (Tattwaprakashika, page 119.). "The bliss, however remains unmanifested due to 'avidya' which in its turn is caused by the 'maya' potency of Iswara. It is only at the time of liberation that the Lord's benediction reveals to the 'Jiva' his true blissful nature and self-illuminating character" (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 291.).
 Unlike Sankaracarya, Madhwa says that the attributes of consciousness and bliss belong intrinsically to the Jiva "..and have absolutely no relation with Brahman." (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 291.). Sankara's conception of consciousness and bliss are that they are qualities of 'Brahman' and not the 'Jiva'.
 Madhwa also states that the 'Jiva' has eternal individuality, possesses a form and a body, and that this is 'swaprakasha', self-illuminating. This although a totally different doctrine from Sankara's is sometimes termed as 'dehatmavada' in Madhwa literature.
 Madhwa's understanding of the 'Jiva' being 'amshatva', part of Brahman is different from that of Sankara. According to Madhwa the 'amshatva' of 'Jivas' is quite real and eternal.
 The followers of Sankara interpret the 'amshatva' as being 'kalpanika', imaginary and this being the only possibility that to them is logical (Madhusudan Saraswati, Advaita-Siddhi, page 846; K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 315.). Actually Sankara didn't make any doctrine of the 'Jiva', his followers did (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 274.). According to Sankara Vedanta the effect, Brahman, the world, and the Jiva is absolutely or exclusively non-different from its effective cause, names, forms etc., which appear to have existence apart from Brahman are all unreal and as illusions have no existence of their own. (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 198.).

The Definition Theory:
 According to Vachaspati explaining passages on Sankara's 'Bhamati', says that, "....the pure and absolute Brahman gets defined as individual soul through its association with such categories as the intellect, the 'manas' mind, and subtle and gross bodies, imagined by inexplicable 'avidya', just as the pure, infinite and all-pervasive ether gets determined as pot-ether and bowl-ether by the pot and bowl respectively. The Jivatman which, from the 'paramarthika' point of view, is absolutely identicle with Brahman appears through its 'upadhis' as an agent and enjoyer." (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 275.).

The Reflection Theory:
 The latter follower of Sankaracarya, Vidyaranya tries to say that the 'Jiva' is a reflection of Brahman. The reflection being a modification of the original manifest through 'upadhi', but this again makes the Jiva reflection or 'pratibimba' of Sankara false and not real (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 278.). Not withstanding its virtue as an explanation of some of the outstanding attributes of the individual soul, 'the definition theory' fails to explain the vital nature of of the 'Jiva' where the upadhis come from, as well as the concept of 'guiding antaryami' or 'paramatma' super-soul as explained in the shastra. For example 'avacchedava' cannot be accepted on the basis of its major presentation of pot-ether as it would be impossible to account for the presence of a single principle pervading all pots. Because not inert pot has a unitary pervading principle, there can be no principle that may govern and rule over all Jivas by virtue of its status as an 'antryamin super-soul'. Without identifying the principle of multifarious separated functionary energies of the Lord, Parambrahman. Sankara tries to say, "....the Jiva is neither the Paramatma nor a different substance. The Jiva is like a reflection of Paramatma as the Sun is reflected in water" (Brahmasutrasankarabhasya page 302.) However this 'pratibimbavad' which uses water in the pot as its medium 'upadhi', for manifesting the 'Jiva' shows that after destruction of the pot and water reflection, 'Jiva' ceases to exist. They say then that only what exits is the eternal original Sun, Brahman. The 'Jiva' gives up its reflected identity. But this is not the teachings of Lord Krsna in Bhagavad Gita.
 The 'mayavadin' Vivarna school or 'vivaran-prasthan', say that 'avidya' causes differentiation of the Jiva from Brahman. They say that the reflection of the prototype Iswara, Brahman of Pure Intelligence, creates a Jiva-consciousness, and that conditioned or 'upadhi' is called 'avidya'. Another follower of Sankara, Sarvajnatamuni says that Iswara is Himself the reflection, 'Jiva'. He says that Iswara or God "....is the reflection of Consciousness ('caitanya') in 'avidya' or 'maya' which is the only principle of phenomiality responsible for the manifestation of the Ultimate Reality into the varied forms of matter, 'jadaprakrti'. The 'Jivas' and the Lord who being omniscient is the creator of the whole cosmos" (Samkshepashariraka 165-169. K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 279.). But then says that the 'Jivas' appearance is a reflection od consciousness in 'anthahkarana', which is an effect of 'avidya' with the predominance of the veiling power, 'avarana shakti' (Samkshepashariraka 164. K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 279.). In effect this means in his theory that 'avidya' or 'maya' is more powerful than Iswara, the Supreme Controller Godhead.
 The 'prakatatha' view is very similar to Sarvajnatamuni's, but with the slight modification that Iswara is the reflection of intelligence in the beginningless indeterminate primal cause of all beings viz., 'maya' and the reflection of Intelligence in innumerable limited parts of 'maya', i.e., 'avidya' with their obscuring and projecting powers that produce the 'Jivas' (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 280.).

The Condition Theory:
As individuals we still hold faithful to Madhwa's 'swarupabheda' or 'swarupa-vishesha' distinctions of individuals.

"To the ordinary passer by, the sheep may all be just so many numerable units; but to the shepherd who lives with them all through their lives and in daily contact, they are real individuals each with very different features and characteristics. Even so, to Madhwa, the Divine Shepherd who knows all about the constitution of the souls, knows how to distinguish one soul from another, on the basis of essential peculiarities embedded in their nature." (B.N.K. Sharma. 1986. Philosophy of Sri Madhwacarya. page 28.).
 It is then suggested in 'Madhwa' that the deep rooted inequalities in the lives of the Jivas who extend into various species of human, animal, plant, aquatic, etc., is not satisfactorily explained merely on some hypothesis of 'intrinsic differences of their natures', resulting in their respective good and bad. This is where Madhwa introduces us to 'Adrshtha'. The subtle subconscious influences of attitudinal thought, past deeds and unseen merit accruing, or 'unseen moral force'.
 'Hatha' (fitness) aligns itself with 'adrshtha' and 'swarupa visheshas' carving the character of the Jiva into his nature, and what we see and even taking for granted see, and don't see!

In the condition theory, "....the individual soul is nothing but Brahman conceived otherwise through 'avidya' which is absolutely unrelated to its 'swarupa' (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 281.) intrinsic nature. According to this view, "Brahman after having attained 'Jiva-hood', posits the whole Universe along with the Lord and its attributes viz., omniscience, omnipotence etc. Iswara, thus is an assumption of the 'Jiva', which is only one, as in the analogy of the perception of the Deity in a dream. But if this were the case presupposing there were 'One Soul' when any one 'Jiva' attains liberation then all others would too!" (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 282.). This is strongly refuted in Baladeva Vidyabhusana's Govinda Bhasya commentary to Vedanta Sutra (II:1:23.;  II:1:26.)
 Prakashananada's (the 'mayavadi' who Lord Caitanya smashed Caitanya Caritamrta Adi Lila 7th chapter) view was that the "Jiva" is only one and that the rest are like its projection likened to the animal, creatures etc., one sees in a dream (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 283.). Appaya Dikshita in his 'Siddhantaleshasamgraha' opines that, "Hiranyagarbha which is the sole reflection of Brahman is the principal 'Jiva', whereas, the others that are the reflections of Hiranyagarbha are apparent Jivas. The second view, however, asserts that a single 'Jiva' animates and creates all bodies without distinction. Because the Hiranyagarbha in each aeon ('kalpa') are different it would be a problem to decide which of them is the Principal Jiva. (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 283.).
 But this is soundly refuted by presenting the Lord's system of causation as spoken by Srila Vyasadeva in the Srimad Bhagavatam:

                             varsa-puga-sahasrante
                            tad andam udake sayam
                          kala-karma-svabhava-stho
                            jivo 'jivam ajivayat

"Thus all the universes remained thousands of aeons within the water [the Causal Ocean], and the Lord of living beings, entering in each of them, caused them to be fully animated." (Srimad Bhagavatam 2:5:34.)
 Purport: "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's relation with the living entities is like that of the father with the sons. The sons and the father are qualitatively equal, but the father is never the son, nor is the son ever the father who begets. So, as described above, the Lord as Garbhodakasayi Visnu or Hiranyagarbha Supersoul enters into each and every universe and causes it to be animated by begetting the living entities within the womb of the material nature, as confirmed in the Bhagavad Gita (14:3.). After each annihilation of the material creation, all the living entities are merged within the body of the Lord (Maha-vishnu), and after creation they are again impregnated within the material energy. In material existence, therefore, the material energy is seemingly the mother of the living entities, and the Lord is the father. When, however, the animation takes place, the living entities revive their own natural activities under the spell of time and energy, and thus the varieties of living beings are manifested. The Lord, therefore, is ultimately the cause of all animation in the material world." (Srimad Bhagavatam Canto 2:5:34. A.C.Bhaktivedanta Swami Prabhupada's purport.). This 'merging' referred to here does not mean giving up one's individual identity, rather it means being with, as one would be with someone at a railway station awaiting departure (This is dealt with very nicely in the book "Our Original Position" pages 72-73.; 118.), as well as 'Brahman' or any other 'origin' or 'surrogate pure status' ("Our Original Position" pages 96-97.)

Here we can argue as to whether Sankarshan is the Ultimate Reservoir of the individual living entities, Jivas, and in what capacity. This Maha-Sankashan is otherwise known as Maha-Visnu. It has become popular to accept Him as a primary cause for the world we know, as well as for the multitude of incarnations of the Lord that come to it. In some aspects of 'creation' He undoubtedly is its source. Even in the staunchest of Madhwas' (B.N.K. Sharma and others) admit this, but also admit this as a secondary cause and not primary. (B.N.K. Sharma. 1986. Philosophy of Sri Madhwacarya. page 283.) When one enters the material realm by the grace of Maha-Visnu one's accredited 'karma' is allotted. But if 'karma' is only of the material realm this infers something which the Vaishnava schools do not agree with, that 'karma' is the cause of our being. However B.N.K. Sharma points out that 'karma' is a secondary or resultant reaction or effect of something else, desire. This is where we come back to the philosophy of 'free-will', fall due to 'envy' and our former association with Krsna.

In Srimad Bhagavad Gita As It Is, (A.C.Bhaktivedanta Swami Prabhupada's 13:20. purport.) it is said, "Both the material nature and the living entity are eternal. That is to say that they existed before creation. The material manifestation is from the energy of the Supreme Lord, and so also are the living entities, but the living entities are of the superior energy. Both the living entities and material nature existed before this cosmos was manifested. Material nature was absorbed in the Supreme Personality of Godhead, Maha-Visnu, and when it was required, it was manifested by the energy of the 'mahat-tattwa'. Similarly the living entities are also within Him, and because they are conditioned, they are averse to serving the Supreme Lord. Thus they are not allowed to enter into the spiritual sky. But with the coming forth of material nature these living entities are again given a chance to act in the material world and prepare themselves to enter into the spiritual world. That is the mystery of this material creation. Actually the living is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come in contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place." Here Srila Prabhupada makes the point that living entities are within Maha-visnu because they are averse to serving the Lord, thus they are not allowed to enter into the spiritual sky. But with the coming forth of material nature they are again given a chance to act and prepare themselves to enter the spiritual world. It seems that some are getting very caught up in this world of names; Sankarshan; Maha-visnu; 'Jiva-shakti' etc., etc.
 Let us look at the analogy of a friendly football game. All the players are there on the field. They all have their individual functions, and propensities, as members of the teams. Among all the individuals there are some who are obviously of a superior calibre. One in particular among all the others ('kartas') stands out as the Best ('Adi-karta'). He is the Supreme player by far. Most of the players on the field recognise this as a fact and are pleased just to be there 'playing ball' with Him. However, a few who obviously have developed a negative attitude due to their not coming to terms with their limitations, and enjoyed status as unique, become disgruntle and have to be spoken to by the 'Karta's' expansion. This expansion, extension, is the origin of all coaches, and is known for His strength of character, Baladev. The game continues only to the loss of a few who now have to sit it out on the marginal side-line for their 'envy'. Their misidentifying the game to be for their pleasure, has caused their 'ego' to become misplaced or 'false'. Sitting there nursing their wounded 'false-ego' there is a chance still for counsel and reform. Baladev, never misses a game, and so His assistant (expansion) Sankarshan takes over requesting the marginal rebels to get it together, and get back into the game. "Hey, I want to be the Karta too, you know!" Yes. Sankarshan knows well. But instead of being 'Karta', they are carted off the field to face disciplinary action due to their persistent non-co-operative attitude. A further chance is given, but alas they are determined to be the enjoyer and doers. Because of their reluctance to chance they are placed in the holding 'cell' where they are kept in 'suspended' (in animation), a waiting placement centre where they are given a further chance in a dream-like state to fulfil their independent desires to be the 'Karta', but without gaining actual physical 'karmas'. Another chance is given, some wake up, and return home, but for some the rebellion is by now deep rooted. Those who refuse this chance are covered by gross and subtle material coverings, and injected into the 'enjoyers - fools paradise'. Not just cast of to rot, the all merciful Lord remains with them (the wayward players always waiting for them to turn to Him), 'tagged for observation' by the internal witness the Supersoul, 'Paramatma' or 'Antayamin' (Srimad Bhagavatam 4:28:53.; 4:28:54. A.C.Bhaktivedanta Swami Prabhupada's purport, & "Our Original Position", pages 76-78.) As the 'visual reality' (the head set being robust false-ego) of simulated birth, death, old, age and disease continues, fulfilment of 'varsanas' and 'karmas' gets worked out. Over the following period of insignificant material time so many opportunities are offered to the tiny player ('kartatva') while he tries to enjoy the facilities of the 'state's prison'. When the eventual cry of realisation/frustration is expressed, free will again allows the tiny Jiva to contact a representative of Balarama's ('Guru'), the guide and a suitable guide manual ('shastra' - scripture) that will enable the healthy recovery through counselling, good diet, and positive re-development. Of which when complete, through this process of 'sadhana bhakti' will return one to the 'game eternal'. Meanwhile back on the field, the pass has been sent, now all you have to do is get back in the game, which in reality takes only but a split-second.
 This analogy which takes the teaching of those who say the Jivas came from active 'rasa' with Krsna, and those who say the Jivas came from Maha-Visnu and allows both to exist simultaneously. This is also in agreeance with the teachings of Srila Bhaktisiddhanta Saraswati Thakura (Sri Caitanya's Teachings, page 116.)

'Aneka-Jivada' - One Soul?
('I Am You; You Are Me, We Are All Together !?')
In 'anekajivada' it has been a persistent feeling with them that the theory of 'One Soul' is hardly consistent with such common place notions as the difference between the bondage and the released souls, the absence of the feeling of pleasure and pain of one soul in the other and the difference between teacher and taught and also with the doctrine of 'karma' that allows reward of a man's deed only to him and to none else (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 283.). If this 'anekajivada' be the case then my eating would naturally satisfy your hunger; my spending your hard earned wages (continuously) would bring you and I mutual pleasure; my liberation would naturally give you and all other 'Jivas' the same; one individual single thread from a wool blanket supplied in the cold of winter, would give the same warming effects all over, as a full-size woven blanket.
 In view of all these short-comings Vachaspati and his followers almost in the strain of Mandana Mishra argued for pluralism of souls in the context of Vedantic Monism by interpreting their differences as being caused by their 'upadhis'. (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 284.). To them then the external circumstances only need to be changed, then the above will be so. This is where you can see that the followers of Sankara preach a form of covered Buddhism. The Buddhists insist that it is the adjustment of the mind and intellect that proves or disproves a thing either into existence or non-existence. What the mind has yet to conceive is therefor possible but, unmanifest due to our ignorance of it.
 However, "This conception of ignorance, 'avidya' as the conditioning factor allows Vachaspati an easy task in finding a philosophy that loosely explains the apparent distinctions between the 'Jivatmans'. 'Nescience' or 'avidya' binds every Jiva because in respect of each 'Jiva' it has a different capacity to bind and when a particular Jiva is released that particular capacity is lost though 'nescience' itself persists for the other 'Jivas'." (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 284-285.). From this account of Vachaspati's enunciation it is not difficult to realise that his doctrine of 'avidya' as being manifold and having its location in the 'Jiva' opened for him a pathway towards the philosophy of 'plurality of souls'. This has not been possible to understand for those whose objectivity of 'nescience was focused as a possession or attribute of Brahman. However, this partially is the reason according to Sarvajnatamuni which spurred Sankaracarya to find another view, "That the 'Jiva' is the seat of ignorance."
 The 'mayavadi' follower of Sankara, Vidyaranya in his book Panchadasi says that the 'Jiva' is a reflection of 'Chit' knowledge, and according to relative gradation of 'avidya', ignorance and the influence of 'prakrtik' modes of impurifications fo 'rajas' and 'tamas' maintain plurality of souls. Remove these coverings and you are left with pure Brahman, God. (K. Narain. 1986. A Critique of Madhva Refutation of the Samkara School of Vedanta. page 285.). Another rascal, Chitsukha in his Tattwapradipika (page 384) suggests that after the 'One Brahman' has been conditioned by the beginningless and infinite 'avidya' the 'One Brahman' in illusion conceives itself as being innumerable apparent selves ('Jivabhasa') which is the only valid condition of plurality, according to him. This, he says, is done in the way that individuals and their nescience are presented by the dreamer in his dream. His logic is that if the 'One Soul' can imagine two 'avidyas' of waking and dream, then why can't the same 'One Soul' imagine the innumerable 'avidas' of the 'various or many Jivas', 'bahujivavada' ? This is conclusive proof that by logic alone one rarely comes by the truth.

"Absolute flawlessness of 'indriya' ('swarupa-jnan' is sometimes called 'swarupa-indriya') is only possible in respect of the knowledge of God, Lakshmi Devi and the released. 'Swarupa-jnana' of 'Uttamajivas' is always true while the 'vrtti-jnana' of all three classes of un-released souls is subject to error, as the senses in their case are material. These limitations in the nature of 'swarupa-jnana' and 'Vritti-jnana' of the different orders of beings may perhaps explain from the Madhwa point of view the impossibility for ordinary human perceptions to know the 'ding an sich' as it is. It is another way of explaining that our senses are not constituted in such a way as to enable us to know all about given objects of perception but only as much of reality as is adequate to our normal life. .......Only God's knowledge being 'pratyakshatmaka', complete and harmonious. (B.N.K.Sharma.1986. Philosophy of Sri Madhwacarya. page 132.)

"The relationship of 'Bimbapratibimba' between 'Brahman' and 'Jivas', being the result of 'avidya' in 'Advaita ('mayavada' philosophy), is taken to be destroyed in release along with the extinction of the individuality as such. But the same relation being in 'Swabhavika' and not due to 'Upadhis' in Madhwa's view, is not, therefore liable to destruction in 'Moksha'. Hence its persistence in release also along with the persistence of individuality, shorn of all obscuring elements. Madhwa, therefore holds that even in the state of 'Moksha the realisation of personal bliss, to the full, is dependent on the will of the Supreme (Anu Vyakhyana 1:1:1.). The limitations of the ('Jiva') soul are, therefore, partly intrinsic and partly extrinsic (Bhagavat Tatparyanirnaya 1:2:22.)
 The extrinsic ones are terminable. The intrinsic remain with the self. The limitations of the self are, in general expressed in and through the eight fold determinations of cosmic life, which includes 'Moksha' also, to which they are subject. Though essentially uncreated, they are, nevertheless, associated from eternity with a series of material coils known as 'Aavaranas.' They are: (i) 'Linga-sarira' or the subtle body or psycho-physical mechanism of sixteen elements. This carries the causal potentialities that lead to a number of future lives, in the fulness of time; (ii) 'Prarabdhakarma' or 'karma' which has begun to bear fruit; (iii) 'Kaama' or desire which is the seed of activity; and (iv) positive ignorance ('bhavarupajnana') or 'avidya' which is both real and destructible. This is not simply a negative element ('jnanabhava'). It must be recognised as a positive force in view to its being a product of 'Tamoguna' (the mode of ignorance) encircling the soul and getting destroyed by 'Aparokshajnana'. The essence of this 'Ignorance' is the assumption of independence and initiative and looking upon accessories given to the self as his own, in his own right (Nyaya Sudha page 26.)
 This locus of this 'Ignorance' is the self. Such ignorance is not incompatible with the self-luminous character of the self, in as much as the Supreme Being which is Independent and All-powerful ('adhartatadhatanaapatiyan') obscures a part of the self's nature by means of 'Prakrti'. This positive nescience has two aspects - 'Jivacchadika' and 'Paramacchadika'. The former conceals the true nature of the self (qua 'Pratibimba' and metaphysically dependent on 'Brahman') from itself ('Swagunacchadika') whereby man comes to assume independence of initiative and believes himself and the world around to be self-subsisting (Madhwa's Bhagavat Tatparyanirnaya 2:9:2.)
 Indeed, it is the assumption of this independence that is the root cause of bondage ('pramadatmakatvat bandhraya') (Brahma Sutra Bhasya). The marvellous hold of this ignorance on people which makes them oblivious of their own weakness, while being alive to the shortcomings of others, is effectively portrayed in the Vishnurahasya:

   paresham rogahatitrah ksharogam na vijanatai
   etan mayabalagm vishnomrahashaktemrhatmanah

It would, thus be seen that the dependence is the distinctive mark of the finite at all times.

The Individual Soul Refers To 'A Multitude Of Individual Souls And Not One Soul':
Purport: "The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore non manifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahma.
 "Sometimes foolish people take for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is that the mother scorpion lays eggs within the rice, and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures."
 "The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore non manifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities."
 "There are different 'tattvas' or truths, including 'Isa-tattva', 'Jiva-tattva' and 'shakti-tattva'. 'Isa-tattva' refers to the Supreme Personality of Godhead Visnu, who is the supreme living force. In the Katha Upanishad it is said, 'nityo nityanam cetanas cetananam': the Supreme Personality of Godhead is the supreme eternal and the supreme living force. The living entities are also eternal and are also living forces, but they are very minute in quantity, whereas the Supreme Lord is the supreme living force and the supreme eternal. The supreme eternal never accepts a body of a temporary material nature, whereas the living entities who are part and parcel of the supreme eternal are prone to do so. Thus according to the Vedic mantras the Supreme Lord is the supreme master of innumerable living entities. The 'mayavadi' philosophers, however, try to equate the minute living entities with the supreme living entity. Because they recognise no distinctions between them, their philosophy is called 'advaita-vada', or monism. Factually, however, there is a distinction." (Caitanya Caritamrta Adi Lila 6:14-15. A.C.Bhaktivedanta Swami Prabhupada's purport.).

The number of 'jivas' in any one body???
We know that the physical body consists of many organs which are made up of tissues which are made up of cells. Some ask if we should consider each cell as a living entity - if this premise is correct (as it intuitively seems so!), then each cell must house a soul. In that case with millions of cells in the body not to mention the other living organisms such as bacteria and viruses etc., the bodies of which also must each posses at least one soul, which soul are we talking of when one refers to one's 'soul'?

Let us examine a discussion with Srila A.C.Bhaktivedanta Swami Prabhupad and Professor Gottfried Wilhelm von Leibnitz, the great mathematician who invented the calculus. He was also a philosopher. The following discussion is which later came about between His Divine Grace and his disciple Shyamasundar dasa:
Shyamasundara: "So even between the atoms of matter there is a spiritual life, spiritual force?"
Prabhupada: "Yes. That force means spiritual force."
Shyamasundara: "He says that all bodies are ultimate quantums of force, that the essential nature of all bodies is force."
Prabhupada: "Yes. Force is the spirit soul. Without the spirit soul, the body has no force. It is a dead body."
Shyamasundara: "But just as there is a dead body of a man lying there, still there is force going on in that body. There are worms coming out..."
Prabhupada: "But that individual soul, force, is not perfect. As Krsna is within the atom, the body is combination of so many atoms, so therefore the force for creating another living entity is there."
Shyamasundara: "So just the decomposing is a force, turning to gasses. So there is force in every body."
Prabhupada: "Yes. That individual soul’s force is stopped. That we call dead body. But Krsna’s force is still there, because it is combination of atoms."
Shyamasundara: "He says that which is manifested to our senses, which occupy space and exists in time, is only an effect of the basic nature, which is transcendental to the physical nature. The  physical nature is just an effect of a higher nature."
Prabhupada: "Physical nature is a by-product. Just like I explained that you create your body. The physical nature is subservient to the soul. Therefore, according to my desire, I get a body. I create a body."
Shyamasundara: "His idea is that these monads, they create bodies."
Prabhupada: "Yes. That I say. So 'ya ya vapi smaran bhava tyajaty ante kalevaram'. At the time of death, as you are thinking, your next body is created. Therefore you create the body."
Shyamasundara: "But does the monad of a, say, a hydrogen molecule, does that also create its own body? Does it only accidentally become part of a water molecule, or does it..."
Prabhupada: "Nothing is accidental."
Shyamasundara: "It also desires to become a water molecule? Does the atom of hydrogen desire to combine with oxygen and become a water molecule?"
Prabhupada: "He... The ultimate desire is of Krsna."
Shyamasundara: "But does each atom, even of matter..."
Prabhupada: "If you take it that way, Krsna is within every atom. So Krsna wants to be it; therefore He is willing to let these two things become one, and there is some creation, and again another creation, and another creation. The ultimate brain is Krsna."
Shyamasundara: "Does the hydrogen molecule have an independent desire?"
Prabhupada: "No, but within the hydrogen atom, there is Krsna; therefore it is combining. Not this hydrogen atom as matter is combining, but because Krsna is within that hydrogen atom existing. He knows that by combination this thing will come about, that will come out, that will come out...
Shyamasundara: "But the individual soul has a little independence to choose?"
Prabhupada: "No, no."
Shyamasundara: "Has no independence?"
Prabhupada: "No. The individual soul does not. In Bhagavad Gita it says that 'anumanta', individual soul, wants to do something and Krsna gives orders. Man proposes and God disposes.
Shyamasundara: "So we have no free will?"
Prabhupada: "No. Without sanction of Krsna we cannot do anything. Therefore He is the ultimate cause."
Shyamasundara: "But I thought you had been saying that we have a little independence."
Prabhupada: "That independence that Krsna wants me to do something but I want to deny it. But unless Krsna sanctions, you cannot do that also."
Shyamasundara: "What I’m trying to get at is that if we desire something and we take a body because of that desire, can a hydrogen molecule desire to become part of water and be given that body? Does it have the independence to desire something and take a body accordingly? The hydrogen molecule, does it have a life?"
Prabhupada: "So far as we get information, our knowledge is from the Vedic information, 'antantara-stha paramasu': Krsna is within, the Paramatma. It does not say the soul is within, the Paramatma."
Shyamasundara: "It doesn’t say that an individual soul is present within the atom?"
Prabhupada: "No. Krsna is present."
Shyamasundara: "So then this philosophy of Leibnitz is not correct."
Prabhupada: "No."
Shyamasundara: "Because he says in matter there is also this kind of individuality."
Prabhupada: "That individual is Krsna. Krsna knows that so many atoms will be combined, then another thing will be formed. It is not the individual soul but Krsna directly."
Shyamasundara: "But when you come to the living entities, then the individual soul is also there."
Prabhupada: "Yes. Within the body. Both of them—Krsna is also there, and the individual soul is also there."
Shyamasundara: "He says that the definition of substance is a being capable of action. Substance means to be capable of action, and that existence means action."
Prabhupada: "Substance is original. Other things are categories."
Shyamasundara: "So being capable of action, is that a good definition of substance?"
Prabhupada: "Yes. Substance means the original cause, so He is completely able to act."
Shyamasundara: "He says to be is to be active."
Prabhupada: "Yes, to be means to be active. Without activity, what does it mean to be?"
Shyamasundara: "He says that these monads change in their appearances because the inner desire impels it to pass from one phenomenal representation to another."
Prabhupada: "The monad does not change, but his mind has changed. But I do not know what this means, monads. He is complicating. He cannot express what is this monad."
Shyamasundara: "Monad is very vague. It means a small unit of oneness or unity, which is the substance behind everything else, even the atom."
Prabhupada: "That is Krsna. Krsna is fully independent."
Shyamasundara: "He says, for instance, that a monad changes its appearance according to its desires."
Prabhupada: "That indication is for the soul. But Krsna is not that. Krsna is 'kuta'; means he does not change."
Shyamasundara: "He says just like this thing, (holding up an object) it will change to another thing, to another thing, to another thing, depending on its desire, which impels it to change. He says that even behind some object there is some ability to change."
Prabhupada: "That I have already said. Just like Krsna, first of all He created the whole total cosmic energy, and then, by His plan, by His devices, He divides into so many things, changes, parts and parts and parts. It can be taken in that way. The material changes are going on according to the will of God, or Krsna. Is that clear?" (Philosophy Discussions with Professor Gottfried Wilhelm von Leibnitz)

The Facilitational Habitat of the 'jiva':
Some say that there is only one 'jiva' in the body, whose body it is for that particular life. A clearer understanding of that would be that there is one 'jiva' who is allocated the body of a human, cat, dog, hog or whatever by their 'karmas', by the Lord's administration. All the other living entities that are then found living off of that primary living entity are secondary due to the level of conditioning and subsequent awareness that they have being covered by the powerful mode of 'tamas', ignorance. Therefore, bacteria and viruses, if and when present in the body, are definitely different 'jivas' but they are obviously not the ones referred to when addressing a person.
 There is an interesting story found in Sri Chaitanya Charitamrta in regard to Sri Vasudev Datt, a humble soul who had a diseased body that had worms coming out of it. Being transcendental to the situation of his bodily circumstances he thought that the worms had just as much right to be in his body as he, and so as some dropped wriggling from his open wounds he would replace them from whence they came.

So we can say that even though scientifically speaking they call "living cell" and "dead cell", the cells in the body are not separate 'jivas'. One 'jiva' itself pervades the entire body by way of 'chetana' (conscious reality - and not merely physically as a being might be large or minute). We are all the same size. What makes the 'jivas' active is their endowment of consciousness. For example a 'jiva' in the body of a tree, or in a jewel or rock or mountain is covered to such a degree of the immobilising mode of inertia 'tamas' that in most cases the being cannot even be perceived. What makes the entire 'jada' (insentient) body 'live' is the 'jiva' within it and that 'jivas' endowment of consciousness. Sometimes we see that a human is having some identity crisis in which they become subject to symptoms of the mode of ignorance 'tamas' and becomes illusioned, bewildered, dirty, unkempt, etc. Then other beings, ghosts, try to and in some cases do occupy that body and compete for who will control the seat of directive intelligence, the mind. A strong and healthy person of higher consciousness ('satwic' or even 'rajasmic') need not worry for such things.

The proof of the difference of the primary soul's ('jivas') presence being of utmost importance to the healthy existence of the body is also proven from the fact that the entire body becomes 'dead' when that one 'jiva' (accompanied by Paramatman and the 'pranas') leave that body. If it were up to the other, lesser or secondary 'jivas' or the cells of the other different 'jivas' being present, then there is no reason why they could not survive on their own - but that is never seen, not even as a rare exception. (The topic of 'jiva' in a body is discussed in the 4th pada of the 2nd Adhyaya of Brahma-sutras.)

So who is independent, who is dependant, and the power of consciousness, what to speak of spiritual consciousness need be examined before we can identify ourselves.

Only A Tiny Jiva Comes To The Material World, In A Material Body.

                 salokya-sainioya-sarsti-sarupya-prakara
                   cari m ukti diya kare jivera nistara

"He delivers the fallen living entities by offering them the four kinds of liberation - 'salokya', 'samipya', 'sarsti' and 'sarupya'." (Caitanya Caritamrta Adi Lila 5:30.)

                   brahma-sayujya-muktera taha nahi gati
                  vaikuntha-bahire haya ta' sabara sthiti

"Those who attain 'brahma-sayujya' liberation cannot gain entrance into Vaikuntha; their residence is outside the Vaikuntha planets." (Caitanya Caritamrta Adi Lila 5:31.).

                 vaikuntha-bahire eka jyotir-maya mandala
                   krsnera angera prabha, parama ujjvala

"Outside the Vaikuntha planets is the atmosphere of the glowing effulgence, which consists of the supremely bright rays of the body of Lord Krsna." (Caitanya Caritamrta Adi Lila 5:32.)

                  'siddha-loka' nama tara prakrtira para
                 cit-svarupa, tanha nahi cic-chakti vikara

"That region is called Siddhaloka, and it is beyond material nature. Its essence is spiritual, but it does not have spiritual varieties."(Caitanya Caritamrta Adi Lila 5:33.)

                    surya-mandala yena bahire nirvisesa
                    bhitare suryera ratha-adi sa visesa

"It is like the homogeneous effulgence around the sun. But inside the sun are the chariots, horses and other opulences of the sun-god." (Caitanya Caritamrta Adi Lila 5:34.)
 Purport: "Outside of Vaikuntha, the abode of Krsna, which is called 'paravyoma', is the glaring effulgence of Krsna's bodily rays. This is called the 'brahmajyoti'. The transcendental region of that effulgence is called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, they merge in that Brahmaloka effulgence. This transcendental region is undoubtedly spiritual, but it contains no manifestations of spiritual activities or variegatedness. It is compared to the glow of the sun. Within the sun's glow is the sphere of the sun, where one can experience all sorts of varieties."(Caitanya Caritamrta Adi Lila 5:34. A.C.Bhaktivedanta Swami Prabhupada's purport.)
                     sei para-vyome narayanera cari pase
                    dvaraka-catur-vyuhera dvitiya prakase

"In that spiritual sky, on the four sides of Narayana, are the second expansions of the quadruple expansions of Dvaraka." (Caitanya Caritamrta Adi Lila 5:40.)
 Purport: "Within the spiritual sky is a second manifestation of the quadruple forms of Dvaraka from the abode of Krsna. Among these forms, which are all spiritual and immune to the material modes, Sri Baladeva is represented as Maha-Sankarsana. The actions in the spiritual sky are manifested by the internal potency in pure spiritual existence. They expand in six transcendental opulences, which are all manifestations of Maha-Sankarsana, who is the ultimate reservoir and objective of all living entities. Although belonging to the marginal potency known as 'Jiva-shakti', the spiritual sparks known as the living entities are subjected to the conditions of material energy. It is because these sparks are related with both the internal and external potencies of the Lord that they are known as belonging to the marginal potency". (Caitanya Caritamrta Adi Lila 5:40. A.C.Bhaktivedanta Swami Prabhupada's purport.).
    tada etat satyam:
    yatha sudiptat pavakad visphulingah
    sahasrasah prabhavante sarupah
    tathaksharad vividhah somya bhavah
    prajayante tatra caivapi yanti

"This is the truth: As sparks of similar form spring forth by the thousands from a strongly blazing fire, so from the Absolute Truth are produced the various living beings, O gentle one, and there also do they go." (Mundaka Upanishad 2:1:1.)

Purport: "Sankaracarya says (verse 42.) that devotees think the Supreme Personality of Godhead Vasudeva, Sri Krsna, to be one, to be free from material qualities and to have a transcendental body full of bliss and eternal existence. He is the ultimate goal of the devotees, who believe that the Supreme Personality of Godhead expands Himself into four other eternal transcendental forms; Vasudeva, Sankarsana, Pradyumna and Aniruddha. From Vasudeva, who is the primary expansion, come Sankarsana, Pradyumna and Aniruddha in that order. 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). Among these expansions, Vasudeva is considered the origin of material nature. Therefore Sankaracarya says that Sankarsana, Pradyumna and Aniruddha must be creations of that original cause.
 "Great souls assert that Narayana, who is known as Paramatma, the Supersoul, is beyond material nature, and this is in accordance with the statements of the Vedic literature. Mayavadis also agree that Narayana can expand Himself in various forms. Sankara says that he does not attempt to argue that portion of the devotees' understanding, but he must protest the idea that Sankarsana is produced from Vasudeva, Pradyumna is produced from Sankarsana, and Aniruddha is produced from Pradyumna, for if Sankarsana is understood to represent the living entities created from the body of Vasudeva, the living entities would have to be non-eternal. The living entities are supposed to be freed from material contamination by engaging in prolonged temple worship of the Supreme Personality of Godhead, reading Vedic literature and performing 'yoga' and pious activities to attain the Supreme Lord. But if the living entities had been created from material nature at a certain point, they would be non-eternal and would have no chance to be liberated and associate with the Supreme Personality of Godhead. When a cause is nullified, its results are nullified. In the Second Chapter of Vedanta-sutra, Acarya Vedavyasa has also refuted the conception that the living beings were ever born ('natma sruter nityatvac ca tabhyah'). Because there is no creation for the living entities, they must be eternal.
 "Sankaracarya also says (verse 44.) that he cannot accept the devotees' idea that Sankarsana, Pradyumna and Aniruddha are equally as powerful as the absolute Personality of Godhead, full in the six opulences of knowledge, wealth, strength, fame, beauty and renunciation, and free from the flaw of generation at a certain point. Even if They are full expansions, the flaw of generation remains. Vasudeva, Sankarsana, Pradyumna and Aniruddha, being distinct individual persons, cannot be One. Therefore if They are accepted as absolute, full and equal, there would have to be many Personalities of Godhead. But there is no need to accept that there are many Personalities of Godhead, because acceptance of one omnipotent God is sufficient for all purposes. The acceptance of more than one God is contradictory to the conclusion that Lord Vasudeva, the absolute Personality of Godhead, is one without a second. Even if we agree to accept that the quadruple forms of Godhead are all identical, we cannot avoid the incongruous flaw of non eternity. Unless we accept that there are some differences among the personalities, there is no meaning to the idea that Sankarsana is an expansion of Vasudeva, Pradyumna is an expansion of Sankarsana, and Aniruddha is an expansion of Pradyumna. There must be a distinction between cause and effect. For example, a pot is distinct from the earth from which it's made, and therefore we can ascertain that the earth is the cause and the pot is the effect. Without such distinctions, there is no meaning to cause and effect. Furthermore, the followers of the 'pancharatric' principles do not accept any differences in knowledge and qualities between Vasudeva, Sankarsana, Pradyumna and Aniruddha. The devotees accept all these expansions to be one, but why should they restrict oneness to these quadruple expansions? Certainly we should not do so, for all living entities, from Brahma to the insignificant ant, are expansions of Vasudeva, as accepted in all the 'srutis' and 'smrtis'. (Dangerous logic, but refuted earlier - JTCD.)
 "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'. The beauty of Sankarsana is more than that of innumerable full moons radiating light beams. He is worshipable as the principle of ego. He has invested Anantadeva with all the potencies of sustenance. For the dissolution of the creation, He also exhibits Himself as the Supersoul in Rudra, irreligiosity, 'ahi' (the snake), 'antaka' (death) and the demons.
 "In commenting on the forty-second verse of the Vedanta-sutra, Sripad Sankaracarya has claimed that Sankarsana is Jiva, the 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. He is an infallible plenary expansion of the Supreme Personality of Godhead in the Visnu category, and He is beyond the creation of material nature. He is the original source of the living entities. The Upanishads declare, 'nityo nityanam cetanas cetananam': 'He is the supreme living entity among all the living entities.' Therefore He is 'vibhu-caitanya', the greatest. He is directly the cause of the cosmic manifestation and the infinitesimal living beings. He is the infinite living entity, and ordinary living entities are infinitesimal. Therefore He is never to be considered an ordinary living being, for that would be against the conclusion of the authorized scriptures.
 "Sripad Ramanujacarya has also refuted the arguments of Sankara in his own commentary on the Vedanta-sutra, which is known as the Sri-Bhasya: 'Sripad Sankaracarya has tried to equate the Pancharatras with the philosophy of the atheist Kapila, and thus he has tried to prove that the Pancharatras contradict the Vedic injunctions. The Pancharatras state that the personality of 'Jiva' called Sankarsana has emerged from Vasudeva, the supreme cause of all causes, that Pradyumna, the mind, has come from Sankarsana, and that Aniruddha, the ego, has come from Pradyumna. But one cannot say that the living entity ('Jiva') takes birth or is created, for such a statement is against the injunction of the Vedas. As stated in the Katha Upanishad (2:18.), living entities, as individual spiritual souls, can have neither birth nor death. All Vedic literature declares that the living entities are eternal. Therefore when it is said that Sankarsana is 'Jivah', this indicates that He is the predominating Deity of the living entities.
 "That the Lord can manifest Himself before His devotees by His inconceivable power is not against the teaching of the Pancharatra. Since Sankarsana, Pradyumna and Aniruddha are actually the predominating Deities of all living entities, the total mind, and the total ego, the descriptions of Sankarsana, Pradyumna and Aniruddha as 'Jiva', mind and ego are never contradictory to the statements of the scriptures. These names identify these Deities, just as the terms 'sky' and 'light' sometimes identify the Absolute Brahman.
 "The scriptures completely deny the birth or production of the living entity. In the Parama-samhita it is described that material nature, which is used for others' purposes, is factually inert and always subject to transformation. The field of material nature is the arena of the activities of fruitive actors and since the material field is externally related with the Supreme Personality of Godhead, it is also eternal. In every samhita, the Jiva (living entity) has been accepted as eternal, and in the Pancharatra the birth of the 'Jiva' is completely denied. Anything that is produced must also be annihilated. Therefore if we accept the birth of the living entity, we also have to accept his annihilation. But since the Vedic literatures say that the living entity is eternal, one should not think the living being to be produced at a certain time. In the beginning of the Parama-samhita it is definitely stated that the face of material nature is constantly changeable. Therefore beginning, annihilation and all such terms are applicable only in the material nature. Considering all these points, one should understand that Sankaracarya's statement that Sankarsana is born as a 'Jiva' is completely against the Vedic statements.
 "Vasudeva, Sankarsana, Pradyumna and Aniruddha are all changeless, transcendental plenary expansions of the Supreme Lord who have no relation to the material modes. The Sankarsana form in the second quadruple is not only a representation of Balarama but also the original cause of the Causal Ocean, where Karanodakasayi Visnu lies asleep, breathing out the seeds of innumerable universes.
 "In the spiritual sky there is a spiritual creative energy technically called 'suddha-sattva', which is a pure spiritual energy that sustains all the Vaikuntha planets with the full opulences of knowledge, wealth, prowess, etc. All these actions of 'suddha-sattva' display the potencies of Maha-Sankarsana, who is the ultimate reservoir of all individual living entities who are suffering in the material world. 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'. As spiritual sparks, the living entities have the tendency to be inactive in the association of material energy, just as sparks of a fire have the tendency to be extinguished as soon as they leave the fire. The spiritual nature of the living being can be rekindled, however, in association with the Supreme Being. Because the living beingcan appear either in matter or in spirit, the 'Jiva' is called the marginal potency. Sankarsana is the origin of Karana Visnu, who is the original form who creates the universes, and that Sankarsana is but a plenary expansion of Sri Nityananda Rama. (Caitanya Caritamrta 5:41. A.C. Bhaktivedanta Swami Prabhupada's purport.).
                    tanha ye ramera rupa--maha-sankarsana
                  cic-chakti-asraya tinho, karanera karana

"There the personal feature of Balarama called Maha-Sankarsana is the shelter of the spiritual energy. He is the primary cause, the cause of all causes." (Caitanya Caritamrta Adi Lila 5:42.)

                  cic-chakti-yilasa eka 'suddha-sattva' nama
                  'suddha-sattva-maya yata vaikunthadi-dhama

"One variety of the pastimes of the spiritual energy is described as pure goodness ['visuddha-sattva']. It comprises all the abodes of Vaikuntha." (Caitanya Caritamrta Adi Lila 5:43.)

                   sad- vidhaisvarya tanha sakala cinmaya
                  sankarsanera vibhti saba, janiha niscaya

"The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Sankarsana." (Caitanya Caritamrta Adi Lila 5:44.)

                   'jiva'-naina tatasthakhya eka sakti haya
                     maha-sankarsana--saba jivera asraya

"There is one marginal potency, known as the Jiva. Maha-Sankarsana is the shelter of all Jivas." (Caitanya Caritamrta Adi Lila 5:45.)
                  yanha haite visvotpatti, yanhate pralaya
                      sei purusera sankarsana samasraya

"Sankarsana is the original shelter of the 'purusa', from whom this world is created and in whom it is dissolved." (Caitanya Caritamrta Adi Lila 5:46.)

                   sarvasraya, sarvadbhuta, aisvarya apara
            'ananta' kahite nare mahima yanhara

"He [Sankarsana] is the shelter of everything. He is wonderful in every respect, and His opulences are infinite. Even Ananta Shesha cannot describe His glory." (Caitanya Caritamrta Adi Lila 5:47.)
                 turiya, visuddha-sattva, 'sankarsana', nama
                   tinh o yanra amsa, sei nityananda-rama

"That Sankarsana, who is transcendental pure goodness, is a partial expansion of Nityananda Balarama."(Caitanya Caritamrta Adi Lila 5:48.)
 Purport: "It is the function of Maha-Sankarsana in the form of Karanodakasayi Visnu to glance over the material creation, which is situated beyond the limits of the Causal Ocean. Material nature is connected with the Personality of Godhead by His glance over her and nothing more. It is said that she is impregnated by the energy of His glance. The material energy, 'maya', never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.
 The glancing power of the Lord agitates the entire cosmic energy, and thus its actions begin at once. This indicates that matter, however powerful she may be, has no power by herself. Her activity begins by the grace of the Lord, and then the entire cosmic creation is manifested in a systematic way. The example of a woman's conception can help us understand this subject to a certain extent. The mother is passive, but the father puts his energy within the mother, and thus she conceives. She supplies the ingredients for the birth of the child in her womb. Similarly, the Lord activates material nature, which then supplies the ingredients for cosmic development.' (Caitanya Caritamrta Adi Lila 5:51. A.C.Bhaktivedanta Swami Prabhupada's purport.).
                   ghatera nimitta-he tu yaiche kumbhakara
                     taiche jagatera karta--purusavatara

"Just as the original cause of an earthen pot is the potter, so the creator of the material world is the first purusa incarnation [ Karanarnavasayi Visnu ]".(Caitanya Caritamrta Adi Lila 5:63.)

Purport: "The Lord creates this material world and impregnates the material energy with the living entities who will act in the material world. All these actions have a divine plan behind them. The plan is to give the conditioned souls who so desire, a chance to enjoy sense gratification. But there is another plan behind the creation: to help the living entities realize that they are created for the transcendental sense gratification of the Lord and not for their individual sense gratification. This is the constitutional position of the living entities. The Lord is one without a second, and He expands Himself into many for His transcendental pleasure. All the expansions, the 'Visnu-tattvas', the 'Jiva-tattvas' and the 'shakti-tattvas' (the Personalities of Godhead, the living entities and the different potential energies) are different offshoots from the same one Supreme Lord. The 'Jiva-tattvas' are separated expansions of the 'Visnu-tattvas', and although there are potential differences between them, they are all meant for the transcendental sense gratification of the Supreme Lord. Some of the Jivas, however, wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead. Regarding when and why such propensities overcame the pure living entities, it can only be explained that the 'Jiva-tattvas' have infinitesimal independence and that due to misuse of this independence some of the living entities have become implicated in the conditions of cosmic creation and are therefore called 'nitya-baddhas', or eternally conditioned souls." (Srimad Bhagavatam Canto 3:5:51. A.C.Bhaktivedanta Swami Prabhupada's purport.) .
 This is interesting. Here it is said that, "The plan is to give the conditioned souls who so desire, a chance to enjoy sense gratification." This echoes the same concept spoken of earlier that, long before the wayward Jivas arrive at the 'station' of Sankarsan or Maha-Visnu, they had already messed up, becoming indolent, rebellious, envious etc.
 Purport: "The expansions of Vedic wisdom also give the 'nitya-baddhas', the conditioned living entities, a chance to improve, and those who take advantage of such transcendental knowledge gradually regain their lost consciousness of rendering transcendental loving service to the Lord. The demigods are amongst the conditioned souls who have developed this pure consciousness of service to the Lord but who at the same time continue to desire to lord it over the material energy. Such mixed consciousness puts a conditioned soul in the position of managing the affairs of this creation. The demigods are entrusted leaders of the conditioned souls. As some of the old prisoners in government jails are entrusted with some responsible work of prison management, so the demigods are improved conditioned souls acting as representatives of the Lord in the material creation. Such demigods are devotees of the Lord in the material world, and when completely free from all material desire to lord it over the material energy they become pure devotees and have no desire but to serve the Lord. Therefore any living entity who desires a position in the material world may desire so in the service of the Lord and may seek power and intelligence from the Lord, as exemplified by the demigods in this particular verse. One cannot do anything unless he is enlightened and empowered by the Lord. The Lord says in Bhagavad Gita (15:15.), 'mattah smrtir jnanam apohanam ca'. All recollections, knowledge, etc., as well as all forgetfulness, are engineered by the Lord, who is sitting within the heart of everyone. The intelligent man seeks the help of the Lord, and the Lord helps the sincere devotees engaged in His multifarious services." (Srimad Bhagavatam Canto 3:5:51. A.C.Bhaktivedanta Swami Prabhupada's purport.) . This fits in well with Madhwa's ontology, wherein the 'devs' are categorised under 'duhkha-sprshtha' (liable to be affected by 'maya'), and further as 'duhkha-samsthaa' (unliberated) and 'mukti-yogyaa' (suitable for liberation.)
 Purport: "Sri Bhaktisiddhanta Sarasvati Thakura explains in his Anubhasya: 'There are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are 'shakti-tattvas', or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude'." (Caitanya Caritamrta Adi Lila 7:17. A.C.Bhaktivedanta Swami Prabhupada's purport.).

The Size Of The Soul:
'Anuparimanavad' means that the soul is atomic in size. This is the view of the Vaishnavacaryas like Sriyuts Ramanujacarya, Madhwacarya, Nimbarkacarya, Vallabhacarya, Visnu Swami, Sri Caitanya Mahaprabhu etc. These 'acaryas' say that the soul is atomic in size and permeates the body in the similar way as a single mark of fragrant sandalwood on the forehead permeates and keeps the whole body fresh, the atomic soul through connection with the various stimuli of the body, the skin ('tvaca') knows and responds to these stimuli on the whole surface of the body. The 'advaitists' object to this saying that like a lamp in one room cannot possibly illuminate all the rooms of a house, so an 'atomic soul' cannot pervade the entire body, only an all pervading soul could do so! The Vaishnavas reply that the illumination through consciousness by the atomic soul is different giving the analogy of a pleasing and fragrant flower having a separate existence when it has been placed in a house, and again is absent. Or like having a house where something that smells very strong, is placed and then removed and the fragrance remains but the object cannot be seen. So similarly although the Jiva soul may not be located in all the parts or spots of the body it pervades by it quality of consciousness. (K. Narain. 1986. page 289.). The atomic nature of the soul is an absolute necessity for the satisfactory explanation of the movement and transmigration of the Jiva mentioned so often in scriptural texts. (Vedanta Sutra II:3:20.; Brhadaranyaka Upanishad IV:4:11.; IV:4:6.; IV:4:2. etc.)
     utkranti gati agatinam

"The soul is atomic, because the scripture declares that it passes out, it goes and returns; while such declarations would be unmeaning if the Jiva were omnipresent" (Vedanta Sutra of Badarayana Vyasa. II:3:18.).

"Just as the sun's rays are minute particles of the brilliant constitution of the sun, so a living entity is a minute particle of the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material differentiation. The individual soul is a particle from the very beginning. One should not think that because the individual soul is a particle, it is fragmented from the whole spirit. 'Mayavada' philosophy enunciates that the whole (Absolute) spirit exists, but a part of it, which is called the Jiva, is entrapped by illusion. This philosophy, however, is unacceptable because (the Supreme) spirit cannot be divided like a fragment of matter. That part, the Jiva, is eternally a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as the sun exists, the molecules of the sun's rays also exist."
    "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 Supreme Spirit is infinite, but the living entity, or the individual soul, is infinitesimal, although it is not different in quality from the Supreme Spirit. Two words in this verse are to be particularly noted. One is 'nirantaram', which means 'non different', or 'of the same quality'. The individual soul is also expressed here (Srimad Bhagavatam 3:25:17. text.) as 'animanam'. 'Animanam' means 'infinitesimal'. The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. 'Akhanditam' means not exactly 'fragmented' but 'constitutionally always infinitesimal'. No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal." (A.C.Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 3:25:17. purport.)

'Madhyamaparimanavada' is the view of the Jain school, where the soul is believed to be in size proportion to the dimensions of the physical body. 'Madhyamaparimanavada' or 'dehaparimanavada' is refuted as futile in the scriptures (Vedanta Sutra II:2:34.; Mundaka Upanishad 3., 1., & 9.) ......'esho anuratma cetasa veditavyo'.......saying that the soul as being atomic in size in which five vital breaths converge ('prana', 'apana', 'vyana', 'udanya' and 'samya') is to be known through knowledge and realisation.
 Srila Baladeva Vidyabhushana says "They hold that the 'Jiva' has the size of the body that it animates. Therefore the 'soul' of a child or youth being smaller in size would not be able to fill completely the body of a grown up man. Nor would the soul of a man, being of the size of the man, fill the entire body of an elephant, if owing to some fault of his past 'karmas', he is condemned to occupy that body. The body being too big for the soul, it would not perceive the pleasure and pain in its entire organism. Similarly, when it is condemned to occupy a small body, like that of a mosquito or a gnat, it would be too big for that body, and would not be able to enter it fully." (Govinda Bhasya Vedanta Sutras II:2:34).
 We have also realised at the time of my putting on bodily-weight, does that mean I have become more of an 'atma' than previously, or after prolonged fasting, illness, or weight-loss does that make me any less the Jiva I was formerly?
 The soul cannot be as they say for it has been proven that these bodies are made of matter. The compound of which is made of molecules. Inside of which are myriads of minuscule atoms, each like a small universe unto itself. Inside the atoms are countless numbers of electrons which move at an inconceivable rate of speed.
 The illusion of the body being a solid mass is only relative to the manipulation of the elements mentioned above brought together, and yet separated from one another by a distance greater than their mass.
 Even blunt material science informs us of the compound of a body. For instance, the body of an average man weighing approximately one hundred and sixty pounds (85-90 kilograms) is composed of about seventeen primary chemical elements.

95 pounds (57 kg) of Oxygen.
38 pounds (18 kg) of Carbon.
15 pounds (6.5 kg) of Hydrogen.
4.5 pounds (2.25 kg) of Calcium.
4 pounds (2 kg) of Nitrogen.
6 ounces (185 grms) of Chlorine.
4 ounces (125 grms) of Sulphur.
3.5 ounces (105 grms) of Potassium.
3 ounces (90 grms) of Sodium.
2.5 ounces (75 grms) of Fluorine.
2 ounces (60 grms) of Magnesium.
1.5 ounces (45 grms) of Silicon.
.25 ounces (7 grms) of Iron.
Plus small traces of Arsenic, Iodine, Aluminium etc.

These chemicals are worth but a few dollars/pounds/Rupees commercially and may be purchased in any modern chemical plant. On their own, and of their own volition this is all they are worth.
 Which part of these minuscule gross elements are we?

The answer is none of them. They are simply drawn together likened to an electro magnetic force which can be recognised in this instance as the three modes of material nature ('Sattwa', 'Rajas', and 'Tamas'), that the consciousness of the 'atomic soul' attracts and wears like a coat as if projected by the conglomerate material mass 'mahat', due to the individuals' desire and subsequent activities.
 A friend of mine has a couple of small children who love to partake of icey poles . Her analogy of the body being like the wrapper on the icey pole, and the soul needing to be protected within has helped these children understand the difference between them and their out covering the  body. She tells them, “If the wrapper gets damaged then you have to put the contents (the soul) into a new wrapper”.

'Vibhuparimanavada' means that the 'atma' is all-pervasive. This is claimed by the followers of Nyaya-Vaisheshika, Mimamsaka, Samkhya-Yoga and Advaita-Vedanta of the 'mayavadins'.
 “In the Bhagavad-gitä both the living beings and the Supreme Being are said to be all-pervading (‘yena sarvam idam tatam’), yet there is a difference between these two kinds of all-pervasiveness. A common living being or soul can be all-pervading within his own limited body, but the supreme living being is all-pervading in all space and all time. A common living being cannot extend its influence over another common living being by its all-pervasiveness, but the Supreme Supersoul, the Personality of Godhead, is unlimitedly able to exert His influence over all places and all times and over all living beings." ”(A.C.Bhaktivedanta Swami Prabhupada. Srimad bhagavatam 1:12:11. Purport.)
 The tiny ‘jivas’ may wish to be able to do this, and we hear so many proclaim that “they are one” with everything, etc., yet we disagree, therefore there is TWO – ‘dwaita’ – individuality and separatedness of the ‘jiva’ souls as well as from the Supreme Soul – God.

'Vishistha-dvaita' View; "The Ramanuja conception of Jiva in relation to God as sparks to the fire or as rays to the Sun is taken verbatim by the Gaudiyas as we find in the following line. 'The principle of God is like that of a blazing fire, while the soul of jiva is like a spark, the living soul is but an attribute of God' (Caitanya Caritamrta Adi lila 7:116.) According to Ramanuja, the distinguishing attribute is a part of a thing because it resides in it ('Ekavastveka-desatvam hyam satvam visistasyaika-vastuno visheshan amamsha eva'. Vedanta Tatvasara Sutra, 14:24.). Though Ramanuja places the substance and its attributes, God and the individuals, in relation of the whole and its parts, yet they differ in essential character. The souls are sometimes regarded as the effects of the Brahman which is quite different from Sankara's Vaastu Parinama or modification of Brahman (Ramanujacarya. Sribhasya 1:4:27.). The effects, the souls are not (produced by the) evolution of the Brahman Who is the material and efficient cause as Sankara thinks. On the contrary, the cause always remains as such producing the effects without undergoing any change in the form of contraction and expansion ('Sankuchita' and 'Vikachita') like a spider which remains as it is in spite of producing the threads out of itself for spinning its web (Tattva Traya. 23-26.) The Gaudiyas are of the same opinion (Caitanya Caritamrta Madhya lila 6:171.) Ramanuja's absoluteness does not cancel the Jiva's 'Free-Will' which is the cause of his bondage to matter and 'karma' (Vedanta Tatvasara Sutra. 14: P. 24.) Ramanuja succeeds in dealing with human 'freedom' and God's sovereignty - these are possible as one and the same, without any hindrance to each other. According to Ramanuja, there are three classes of Jivas or Chits namely (i) 'Nitya'; they who live in Vaikuntha with Narayana as His close associates, free from Karma or the qualities of 'prakrti', (ii) 'Mukta'; who liberated themselves through 'Prapatti', (iii) 'Vaddha' ('Baddha'); they who are bound in 'Samsara' to the cycle of birth after-birth. But in essence all souls are of a like kind. The  Gaudiyas also divide the Jivas into three groups such as 'Nityamukta' (ever free), 'Sadhana Siddha' (freed soul through devotion), and 'Vaddha' ('Baddha' - or in bondage.)." (Sambidananda dasa. 1991. The History & Literature of the Gaudiya Vaishnavas and their relation to other medieval Vaishnava Schools. page 131-132.)
 The Sri Vaishnavite (followers of Ramanujacarya) hold that there are other influences too. "The non-conscious substance is also threefold (i) 'Suddha Sattwa'; which works under the will of God in Vaikuntha for His Lila or Sports, (ii) 'Sattwasunya' or 'Kala'; which is responsible for the form of existence of relationship distinctions, (iii) 'Misrasattwa'; which through the threefold mood, 'Sattwa', 'Rajas', and 'Tamas' compels the Jivas to work and thereby bind themselves to the cycle of birth and re-birth." (Sambidananda dasa. 1991. The History & Literature of the Gaudiya Vaishnavas and their relation to other medieval Vaishnava Schools. page 132.)

Relationships Are Formed Between Persons:
"It is important to bear in mind that Sankaracarya's presumption of a relation between the Jiva soul and the Deity (God) on purely ethico-religious considerations is not between Jiva and Brahman (the Supreme Absolute Truth or Universal or Cosmic force), but between 'Jiva' and Iswara as is clear from his commentary on the Sutra 'api ca smaryate', where he writes that Iswara whose 'upadhi' is par-excellence rules over the Jivas whose 'upadhis' are vile and low" (Brahmasutrashankarabhasya page 298; K.Narain. 1986 page 314.)
 Therefore is is truly only possible to understand the nature of the 'Jivas', the Lord, and the functions, and attributes of both by accepting the Vaishnava school of thought on the attributes, nature and existence of God (Brahman, Ishwara, Narayana, Vishnu, Krsna), as well as His various energies which include the 'Jiva' souls.
 Let us analyse the attributes of each, the 'jiva' and the Lord, according to shastra: "Sri Bhagavan to Prithu:- (Sri Bhagavan here says about His own Divine characteristic which is spiritually ever distinct from 'jiva' souls) 'The Supreme Soul is ; (1) one without a second, but the jiva souls are innumerable; (2) Pure (untainted by Maya) but 'jivas' are tainted by Maya; (3) self-effulgent (beyond the three Gunas of Prakrti) whereas 'jivas' are subjected to the three Gunas; (4) Beyond the phenomenal qualities, whereas 'jivas' are subjected to Prakrti; (5) Possessing Transcendental qualities, but 'jivas' possess mundane qualities; (6) All pervading but 'jivas' are confined; (7) The Supreme Observer of everything and also Monitor of all souls but the 'jivas' are defective; (8) There is no distinction of the inner self and the Body being everything Transcendental (Deha-dehi-avedha) but the soul of the 'jivas' are quite different from the body; (9) He is the paramount Self and Self-same in His character and the Supreme Master of everything whereas 'jivas' are subjugated to Him' (Srimad Bhagavatam 4:20:7.)"(B.P. Yati. 1978. Bhaktivinoda Thakura's Sri Srimad Bhagavata Arka Marichimala. Chapter 7:13. page 172.)

An interesting point is made by the follower of Madhwacarya, Prof. B.A.Krishnaswamy Rao (in his book 'Outlines of Madhwa Philosophy') in regard to 'muktas', souls in release.
 "There are various classes of released souls in 'moksha' and the souls have definite shapes and are atomic in size. Every object in 'creation' in the world has its own beauty and such beauty alone is what obtains in 'moksha'. The souls in the state of 'moksha' have heir intrinsic beauty and charm as reflected in their counterparts in this world of ours. The souls have their intrinsic bodies of intelligence and can take up material bodies of 'Shuddha-sattwa' at pleasure and cast them away at will. There are souls who are like kings; who are like 'Rshis' doing penance, souls who are always performing sacrifices, souls who are 'Sannyasins, souls in holy wedlock and souls in 'brahmacarya'. These are mere modes of enjoyment for them. The souls have hunger, but whereas hunger is a source of pain for us on the Earth, it is a still greater source of pleasure.......! Some souls however, even after release stay in the world itself and some others in the higher world including Brahma-loka. They are however, in the state of 'Mukti' (liberation) and never return to the state of bondage. This is also confirmed in Narayana Pandit's Madhwa Vijay (Canto 11.)
 "There is no death, disease, disappointment or any other kind of defect in the state of 'Moksha', all are attuned towards God and there is no (material) competition (where someone loses), no jealousy, no strife. The souls cherish the highest devotion to Sri Hari and such devotion is in the nature of eternal happiness". (Svami Tapasyananda. 1990. Sri Madhvacarya, His Life, Religion & Philosophy. page 90.)

The Origin Of The Jiva:
It appears that there is much theorising on the original causation of the tiny 'Jiva' souls. In the different schools of philosophical thought different persons have tried to stretch their limited intellects to capture some insights into our origins.

    yathorna-nabhih srijate grihnate ca
    yatha prthivyam oshadhyas sambhavanti
    yatha satah purushat kesha-lomani
    tathaksharat sambhavatiha vishvam

Sometimes it is heard that God is the creator. In the strict sense of the word it is not true. However in the sense that the 'Jiva' has no other existence outside of his relationship to the Lord, He is the creator, or Father. But in actuality the 'Jiva' is an effect of the Lord. We hear that God is everything, and in that way He has simultaneously brought everything into existence. The Lord has multifarious energies or potencies, when they are latent in Him, they are said to be non-existent; when they come out of Him the creation is said to originate. Thus in Vedanta Sutra (Govinda Bhasya II:3:16. Baladeva Vidyabhusana's commentary R.B.S.Chandra Vasu. 1912. page 351.), the enjoying 'Jivas' are described as 'effects' of Brahman or God, being sent forth by Him.

    na atma shruteh nittyatva cha tabhyah

"From whom is the birth of the creatix of the universe, who poured down the souls along with the cosmic water on this Earth, He who through the herbs entered into men and animals, all moveables and immoveables. (Mahanarayan Upanishad 1:4., part of the Taittiriya Aranyaka Upanishad.).
 So also in Chandogya Upanishad we find, 'O dear, all these beings have the 'Sat' (God) for their origin'." (Govinda Bhasya of Baladeva Vidyabhusana, commentary on Vedanta Sutra of Badarayana Vyasa II:3:15., Adhikarana XI  page 349.).
 In the commentary of Baladeva Vidyabhushana to Vedanta Sutra (Govinda Bhasya II:1:35.), says, "The Sruti says, 'the Being or the God ('Sat') alone existed in the beginning, one only without a second' (Chandogya Upanishad VI:1.). This shows that when the creation started, there were no 'karman' or 'Jivas', distinguishable from Brahman. He alone existed, all in all. To this objection, raised in the first half of the Sutra, the next half gives the answer, by saying, 'this is not so, because of the beginninglessness.' The 'karmas' and 'Jivas' are beginningless, just like Brahman, and this is the theory adopted by the author (Vyasadeva). Thus there is no fault, because every subsequent 'karma' is motivated by the tendencies generated by past karmas. In 'Pralaya', the 'karmas', good or bad, done by the 'Jivas' are not absolutely destroyed. The next 'kalpa' is conditioned by the 'karmas' of the past.
 ..........therefore, His creation of a world with perfect regard to the 'karma' of the 'Jivas', and to time and substance, does not detract from His omnipotence. But rather shows forth his great wisdom and compassion. Though He can act against all the laws of matter, spirit and 'karma', yet He alone is not doing so, and His making the 'Jivas' act in accordance with the tendencies generated by their beginningless 'karma', is a matter for His glory, and not an instance of His partiality." (Govinda Bhasya II:1:35.).
 Certainly this refers to creation, but this is a secondary creation which is being discussed here, that coming through Maha-vishnu, and not in the 'paravyoma' (Goloka or Vaikuntha).

"Vrajanatha: 'purve shuniyachi, cij-jagat nitya evam jiva o nitya; taha haile nitya-vastura udbhava, shrshti o prakatya kirupe sambhava haya'?"
 "Previously, I heard that the spiritual world and the living entities are eternal. If that is true, then how can an eternal object be created of manifested? If they are manifest at a particular time, then it would imply that they were unmanifest before that; then how can they be considered eternal?"
"Babaji: 'jada-jagate ye desha o kala anubhava kariteche, taha cij-jagatera desha o kala haite vilakshana. jada-jagatera kala - bhuta vartmana o bhavishyat - ei tin vibhage vibhakta; cij-jagatera kala akhanda-rupe nitya-vartmana-kale pratita. amara ye kichu varnana kari, sakala i jada kale o deshera adhikrta; sutaram amara yakhana 'jiva shrshta haiyachilena','jiva pare maya-baddha hailena', 'cij-jagat prakata haila', 'jivera gathane cit vai mayara karyya nai', eirupa katha bali, takhan amadera vakyera upara jadiya laera vikrama haiya thake -  amadera baddhavasthaya e prakara varnana anivaryya; ei janya jiva vishaye, cid-vishaye samasta varnane i mayika-kalera adhikara chadana yaya na-bhuta, bhavishyat bhava sutaram ashiya pade. ei varnana-sakalera tatparya anubhava-samaye shuddha-vicaraka-gana nitya-vartamana-kala-prayogera anubhava kariya thakena. babe, ei vishayera vicara samaye ekatu vishesha satarka thaibe anivarya vakye heyatva parityaga kariya cid-anubhava karibe.......ami janitechi, tumi ekhana i ei bhava hathat hrdayangama karite paribe na, tomara hrdaya yata cid-anushilana-vrddhi haibe, tata i jada haite cidera, vailakshnya sahaje udaya haibe. tomara sharira jadamaya, sharirera samasta kriya jadamaya; kintu vastutah tumi jadamaya nao- tumi anu caitanya vastu. apanake apani yata janite paribe, tata i nija-svarupake mayika jagat haite sreshtha-tattwa baliya anubhava karite paribe. e phalati ami baliya dile tomara labha haibe na, athava tumi shuniya laile o labha haibe na. tumi harinamera anusilane nijera cinmayatva yata i udaya karaibe, tata i tomara cij-jagatera oratiti haibe'."

 Babaji: The space and time of the spiritual world are completely different from the space and time you are experiencing in this inert world. Material time is divided into past, present and future. But in the spiritual world there is only the one imperishable present time. Every event in the spiritual world is ever present.
 Whatever we speak or describe in the material world is under the influence of material space and material time. therefore, whenever we make statements such as, 'the Jivas were created', 'thereafter the Jivas became bound by maya', 'the spiritual world became manifest', 'there is no aspect of maya in the constitution of the Jiva', material time influences our language. These kinds of statements are unavoidable in our conditioned state. For this reason, no statement concerning the Jiva and spirit is exempt from the jurisdiction of material time. Feelings of past present and future naturally creep in. therefore, while experiencing the import of the descriptions of the spiritual world an spiritual objects, people who are devoted to pure thinking experience the changeless nature of present time. Be very careful in this respect. Giving up the unwanted sense which is unavoidable (due to the influence of material time) try to experience the spirit........
 I know at present you will not be able to digest these subtleties so quickly. As the spiritual influence will increase in your heart, so the spiritual understanding will easily increase, distinguishing it from the material conception. You body is inert and so are all the bodily activities, but you are not; you are an atomic conscious being. The more you are able to understand yourself, the more you will experience yourself as superior to the material world. Therefore, even if I explain it and you listen, you will not able to grasp it. The more you awaken your spiritual consciousness by taking shelter of the holy name, the more you will experience the spiritual world." (Bhaktivinoda Thakura. Jaiva Dharma, chapter 15.).

"He [God] is One without a second, without any equal or Superior to Him. the transcendental Potency of the Supreme Lord is endowed with wonderful prowess. Out of the transcendental prowess, the Internal Potency of the Lord transforms itself into the transcendental Abode of the Lord, transcendental sports of the Lord, transcendental apparatus etc. The transcendental Abode is the transformation of the absolute aspect of the Potency. A type of atomic transformation of this wonderful Potency is also perceived. The Marginal process of that transcendental Potency known as 'Jiva-shakti' has manifested the multitude of 'Jiva' souls by the usage of atomic particle of sentience, atomic transcendental qualities and atomic activities of the transcendence. Another prowess of that transcendental Potency is there, in the form of its shadow. This shadowy Potency is called Maya. Out of this Maya has manifested the five great elements, the five fold qualities of them, ten numbers of sense organs, mind, 'chitta', intellect and egoism, twenty four phenomenal principle in aggregate." (Bhaktivinoda Thakura. Tattwa Viveka, reflection 2:3. English edition, Nityananda Brahmacari. 1979. page 53-54.)

Oneness, Yet Difference:
Madhwa puts forward a twofold classification of attribution in general as (i) 'yavad-dravyabhavi' (coeval - meaning one of belonging to the same, yet remote) and changing ('ayavad-dravyabhavi'). The former type of attributes or properties, being co-essential, is identical; with the substances themselves. The latter are to be considered as partly different and partly identical ('bhinnabhinna') with their substances, in equal measure. Madhwa says that this is to be taken into their 'colourful identity' ('savisheshabheda') rather than their absolute identity ('nirvishseshabheda') which would make them a tautologous repetition of the Lord. In ever way Madhwa made a stand of unequivocal philosophical truths which when looking at the doctrine of the creation of the eternal substances such as the 'Jivas', 'Prakrti', 'Avyakrtakasha' etc., have to be kept in mind as defined by him in 'paradhinavisheshapti', or the aquiring of a new trait or complexion that depends on (the will of) an  'Other' (God). (B.N.K. Sharma. 1986. Philosophy of Sri Madhwacarya. pages 77-72.; and 227.).

In various situations the Lord's multifarious potencies accompany Him, in different functionary roles. For example when He appears as Sri Narasimha, He has Anantadeva as His seat, His consort Lakshmi Devi, His pure devotee Prahlada. When He appears as Sri Rama, He comes with Lakshman (Ananta Shesha incarnate), Bharata, Sita-Devi, Satrughana, Hanuman and even reclaims Vibhishina. When He appears as Sri Narayana, He appears with Ananta-Shesha as his seat and ornamentation, and His associates, His divine weapons the Chakra, Shankha, and Lotus, as well as Lakshmi Devi and Narad Muni. As the 'vyuha-avataras' He appears as Vasudeva, Sankarshan, Pradyumna, Aniruddha, and Lakshmiji. In various situations these similar features are present as the Lord's entourage.
 "There is no rivalry with Krsna. God is one. 'Eka-brahma dvitiya nasti'. There cannot be many Gods. So when God, Krsna, wants to enjoy His pleasure potency, that is Radharani. So He manifests, Himself, manifests His energy... His energy and He, there is no difference. 'Shakti-shaktimatayor abhedah'. The shastra says 'shakti' and the 'shaktimat', means, one who possesses the 'shakti', 'shakti' means power, potency, they are equal. There is no difference. Just like the sun. Sun is the powerful, and the sunshine is the power. So there is heat in the sun and there is heat also in the sunshine. There is light in the sun and there is light in the sunshine also. Therefore, qualitatively they are one, so far heat and light is concerned. But the temperature of the sun and the temperature of the sunshine may be different. May be not. Actually there is difference. This is the basic principle of all philosophies. 'Acintya-bhedabheda'. 'Acintya' means inconceivable. 'Bheda' means different, and 'abheda' means nondifferent". (A.C.Bhaktivedanta Swami Prabhupada. 25th March 1975. Caitanya Caritamrta Lecture. Mayapur, India.)

The Five Active Tattwas According To The Gaudiya Understanding:
These 'tattwas' appear simultaneously when the Lord appears. In some cases this is obvious, in other cases not so. Yet in all situations when the Lord appears he is accompanied by His various energies, for He is the Supreme energetic.

                  ei tina tattva, 'sarvaradhya' kari mani
                 caturtha ye bhakta-tattva, 'aradhaka'jani

"There are innumerable pure devotees of the Lord, headed by Srivasa Thakura, who are known as unalloyed devotees." (Caitanya Caritamrta Adi Lila 7:16.)

                 gadadhara-panditadi prabhura 'sakti'-avata-a
                    'antaranga-bhakta' kari' ganana yanhara

     panca-tattwatmakam krsnam
     bhaktarupa svarupakam
     bhaktavataram bhaktakhyam
     namami bhakta shaktikam

  vande'ham gurun isam isavatarakan isa-bhaktan, prakasham ca tac chaktih

The marginality of the 'Jiva' is also described thus, "Therefore My potency is eternally distinct and not distinct from Me. As non distinct from Me, it is not perceivable whereas it is perceivable when distinct from Me. In two different cases it is perceived distinct from Me viz. semblance and darkness ('abhasa' and 'tamas'). 'Abhas' denotes the atomic nature and 'Tamas' denotes the phenomenal nature. The manifestation of 'Jiva' souls by the atomic nature and the manifestation of the material universe by the phenomenal nature are belonging to My distinctive Potency." (Bhaktivinoda Thakura. Tattwa Viveka, reflection 2:6. English edition, Nityananda Brahmacari. 1979. page 57.)

Looking from the view of 'panca-bheda' philosophy, "The Supreme Lord has created (manifested - expanded as - desired their being) the 'Jiva' souls and the inert matter as different principles than Himself whereas the Jiva souls and the material world are not different from Him. This is a great mystery. In His Personal Form the Supreme Lord is eternally different from the 'Jiva' souls and the material world. But He has entered into the 'Jiva' souls and the material world in the Form of His Potency." (Bhaktivinoda Thakura. Tattwa Viveka, reflection 2:6. English edition, Nityananda Brahmacari. 1979. page 56.)

"Bhagawan is the spiritual Sun. The individual 'Jiva' souls are compared with atomic rays of that spiritual sun. Being His atomic particle rays, it is the inherent characteristic of the 'Jivas' to depend upon and to serve the Supreme Lord. Jiva soul is endowed with a transcendental atomic form for the exercising of his characteristic activities. Since the form of the 'Jiva' is transcendentally atomic, it is essentially transcendental." (Bhaktivinoda Thakura. Tattwa Viveka, reflection 2:4. English edition, Nityananda Brahmacari. 1979. page 54.). Sometimes the 'jivas' are compared to sparks also, "Gajendra to Bhagavatam:- 'As the sparks emanate from the fire and the rays from the Sun and ultimately as they return into them in the same way the 'jiva'-souls are emanated from the 'Jiva-Shakti' of Sri Krishna; the phenomenal world is a modification of the three Gunas, consisting as it does of the intellect, the mind, the ten senses (Indriyas), the bodies with which a jiva is invested in the course of its mundane existence.' (Srimad Bhagavatam 8:3:23.)" (B.P. Yati. 1978.. Bhaktivinoda Thakura's Sri Srimad Bhagavata Arka Marichimala. Chapter 7:14. page 172.) As sparks or rays which evolute from the Lord, this means that the jivas have no separate existence. They are not exactly the Lord, and they are not entirely independent, jivas are somewhere in between. To show non-separation in existence and dependence we can state that, "When You are there they (the 'jivas') are there, if You are not there, they (the jivas) are not there."

"By the help of these evidences it is understood that, a certain Sportive Person (God) has established all these insurmountable rules for the upliftment of the world. The Divine sports are observed to be of two types. The creation of the sentient and non-sentient world and arranging the same with the insurmountable rules - this is a type of His sport. This can be faintly realised by dry gnostics also. The second type of Divine Sport is that, the manifestation of His spiritual Pastimes in this created universe. 'Jiva' souls are the company of Bhagawan in His Sportive Pastimes. Due to their enjoying mood, whatever conditions the fallen 'Jiva'-souls undergo in this world due to the material bondage, the Divine Manifestation ('avataras') pertaining to those conditions of the Jiva souls also are observed. The infinite Mercy of the Supreme Lord towards the 'Jiva'-souls alone is the cause of these Divine Manifestations." (Srila Bhaktivinoda Thakura. Tattwa Sutram. English edition, Nityananda Brahmacari. 1979. page 86.).

"The Gaudiya Vaishnavas introduce three kinds of 'Shaktis', such as: (i) 'Anataranga'; which evolves into the Kingdom of God - Vaikuntha, (ii) 'Tatashtha' or 'Jiva Shakti'; the outcome of which is the individual souls and (iii) 'Maya shakti'; which manifests itself in the form of the mundane world (Caitanya Caritamrta Madhya lila, 8:151-152.) According to the Gaudiya Vaishnava system of philosophy, God and His 'Shaktis' are one, and not separate entities in a way which is beyond human conception. That is why Sri Jiva Goswami calls it 'acintya bhedabheda'. This 'Shakti' theory of the Gaudiya Vaishnavas may be traced back in the Svetasvatara Upanishad (6:8.; 1:3:16.; 4:5.), Bhagavad Gita (9:8-10.; 7:4-5.), Brahma Samhita (5:44.), Bhagavata (2:9-30.), Vishnu Purana (first portion, 12:69.; 6:7:61.), Sarvajnasukta by Visnuswami - and so on. We the souls ('Jivatma') are also having our existence, not separate from or independent of, the Absolute, because of the fact that we are the display or result of the evolution of His intermediate potency. 'Tatashtha' or 'Jiva shakti', placed between the Absolute on one hand and non absolute 'Maya' on the other. This sort of identity of ours is quite compatible with 'Nirvikara' or 'unmodified Brahman', Who is really second to no independent entity. We, being the effect of the evolution of His potency, ('shaktiparinamavada') do not require Him to undergo any modification for our existence." (Sambidananda dasa, 1991. "The History & Literature of the Gaudiya Vaishnava and their relation to other medieval Vaishnava Schools", page 10-11.).

"We know there is the 'chit-shakti'. This is composed of the eternal associates of the Lord, the 'shakti-tattwa' personal bodily expansions of Krsna and Radha, who by constitution cannot ever fall. So Vrajanatha asks, is it that the 'chit-shakti' 'has created' the 'Jivas' through some transformation of the 'chit-shakti' itself, by which 'chit-shakti' beings are endowed with this marginal nature, a nature which allows them to come under the influence of 'maya'?"(Hrydayananda dasa Goswami. 1996. Our Original Position. page 110.)
 "Babaji's answer is, 'No, 'chit-shakti' is the complete potency of Krsna. Whatever it manifests (comes about from it - 'ubhava karena') are all 'nitya-siddha' objects."(Hrydayananda dasa Goswami. 1996. Our Original Position. page 111.)

Bondage Or Freedom - The Choice Is Ours:
In regards to the seeming differences in individual Jivas. Even it may seem in some cases that the Vaishnavas are different, even in their views. But why not? They too are individuals, there are many paradigms appearing to many devotees, or even acaryas'. there are different realisations of the Absolute after all. We can't cut out individuality even in philosophy. It just may be that some things are revealed to some and not to others, according to their devotions, development, inclinations, and the Lord's design!

Some of the 'acaryas' (at least from a material or external vision) suffered in one way or another, having items stolen, or being victimized or abused. In initial disappointment some may have said it was karma, or this or that. But still, we have observed, that their 'sufferings' and the suffering of the fallen, or rebellious conditioned soul are very much different. And they showed this by their behaviour, and the fine examples that they set in how to deal with problems/challenges which occur in this world, turning them to their Krsna conscious advantage. There are infinitesimal differences in each of us, as well as differences from insentient matter and the two of them from each other and the Creator/Manifestor of both.
 Some suggest that this 'Mayik world' is likened to an old prison. To make it clear that the sufferings and inconveniences of the warden of the jail house, .....who is committed to that service, and who can go home at night leaving the jail behind him, having gained spiritual benefit for having performed his task, and the sufferings of the prisoner confined in the jail, ........with it's limiting impositions are totally different or distinct, although they both view the prison as the field of their activities. We can say then that definitely difference or bheda is there, but not in totality. Some persons are very adamant that there is a total difference in everything, so much so that they can see no unity in anything. Then another view is so staunch that they say that because someone is in the prison house then he has to be a prisoner too, and that's it, while others say that there is no prison, no prisoner, but prison itself, it's all illusion.
 The more precise understanding is attained by examining the persons or individuals involved, their qualities and attributes. Then we find that there are individual differences, in individual circumstances enacted under the same field, the prison house. There are countless mutations for those secured in the prison house, karma being it's warden. But it is not a fact that everyone in the prison is a prisoner, or undergoing karmic suffering, or that all prisoners are eternally dammed and that's it!

Sripad Tikacarya Jaya Tirtha brings the essence of Madhwas' teachings in his usual characteristic brilliance and clarity of thought in a simple statement, "We cannot attribute the conditions of bondage, ultimately, to an