Tattva Vichar: Understanding the Truth

a) The Supreme Controller

The Lord is the Supreme Controller, and the jīvas are controlled by Him. If a living entity says that he is not controlled but completely free, he is insane.

b) Simultaneously equal and different

The living beings are like the supreme controller in quality, but they are much less powerful, just like a particle of gold compared with a gold mine, or a drop of water compared with the whole ocean.

c) Subordinate controller

Due to this simultaneous oneness and difference, the soul has the qualities of the Supreme Lord in minute quantity, being a minute Īśvara, subordinate to the Lord. One may control a small family, trying to be supreme in his small apartment, but the Lord controls the whole cosmic manifestation. Our tendency to control exists because it is originally present in Krsna, but we must accept that we are subordinate to Him.

d) Dependent material nature

Material nature is not independent. She acts under the direction of the Supreme Lord.

e) Inferior and superior energies

Both the material nature and the living entities are described as Prakṛti, the energy of the Lord. The material nature is the inferior prakṛti, the external energy of the Lord, while the jīvas are part of the superior prakṛti or spiritual energy. However, both are under the control of the Lord.

f) The three modes, time, and activities

Material nature has three qualities: the modes of goodness, passion, and ignorance. Above these three modes, there is eternal time, and under this combination of the three modes acting under the control of time, there are activities (karma).

g) Who is eternal?

The Lord, the living entities, material nature, and material time are eternal. Both material nature and time are manifestations of eternal potencies of the Lord.

h) What is temporary?

Different from the other four items, karma is not eternal. It has been going on for such a long time that it's not possible to trace its beginning. However, it can be changed when one comes in contact with the mode of goodness, and it ends when the soul is freed from all material contamination.

i) The cosmic manifestation is not false

Both the material nature and time are described as eternal, being energies of the Lord. However, the cosmic manifestation created from the molding of the material energy is temporary, with the material universes being repeatedly created and destroyed, in an unlimited sequence of universal cycles. We can say that the energy is eternal, but the cosmic manifestation is temporary, passing through cycles of creation and destruction. However, although the cosmic manifestation is temporary, it is not false, as propagated by the Mayavadis. It exists, and we are here.

j) How can it be real if it is temporary?

The reality and temporariness of the cosmic manifestation can be explained by the example of a cloud moving in the sky. It appears, stays for some time, and then disappears. Later, another cloud comes, and so on. These cycles go on eternally. The cloud is thus not false; it exists, but it exists for just a short period, while the sky is permanent. In the same way, the material energy (being one of the potencies of the Lord) is eternal, but the cosmic manifestation is temporary, going eternally through cycles of creation and destruction.

k) Who is conscious?

Both the Lord and the jīvas are conscious. The Lord is supremely conscious, and the jīvas, being parts and parcels of the Supreme Lord, are also conscious.

l) Spirit and matter

Both the living entity and material nature are explained as prakṛti, the energy of the Supreme Lord. However, the material nature is not conscious. Amongst the two, only the jīva is conscious.

m) Superior nature

Because the jīva is conscious, the jīva-prakṛti (the energy of the Lord, which includes all the souls) is called superior compared to material nature. The jīva is similar to the Lord, although minute.

n) Eternally different

The living being can't be supremely conscious like the Lord at any stage of perfection. There is always an intrinsic difference between the two at every stage. The Lord and the jīvas are eternally different individuals. The jīva is conscious of his own body, while the Lord, being present everywhere, is conscious of all bodies.

o) Eternally conscious

The theory that consciousness develops under certain circumstances of material combination is not accepted. Both the Lord and the jīva are eternally conscious.

p) Perverted by material association

Although the consciousness of the jīva is originally transcendental, it becomes perverted when reflected in matter, just as light passing through colored glass may appear to acquire a certain color. The consciousness of the Lord, however, is never materially affected. That's why He is qualified to speak the Bhagavad-gītā and other transcendental texts.

q) Ultimate happiness

At the present moment, our consciousness is materially contaminated, and the goal is to purify it. When our consciousness is finally purified, our activities can be dovetailed, or connected, with the will of the Lord. This will bring us ultimate happiness. Purified consciousness means acting in accordance with the instructions of the Lord. The Supreme Lord is the enjoyer and the creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him.

r) The cooperator

The living entity is neither the creator nor the enjoyer, but a cooperator. We don't have to cease all activities. Rather, our activities are to be purified, and purified activities are called bhakti. Activities in bhakti appear to be like ordinary activities, but they are not contaminated.

s) The eternal sky and the eternal occupation

Everything material has a beginning, passes through transformations eventually comes to an end. Outside of this temporary world, however, there is an eternal, or sanātana world that is ever-existent. Both the Lord and the jīvas share this same eternal nature. Just as there is an eternal world, beyond all material and temporary occupations, there is an eternal occupation, called sanātana-dharma, or eternal occupation. The purpose of the spiritual knowledge of the Bhagavad-gītā is to revive this eternal occupation, bringing us, eternal souls, back to our original, pure existence in association with the eternal Lord in the eternal spiritual world. This is done by transferring our attention and affection from material objects to the name, form, qualities, pastimes, etc. of Krsna.

t) The inverted reflection

In Bhagavad-gītā, the material world is compared to an inverted reflection of the spiritual world. Everything that exists is an inverted reflection of something that exists in the spiritual world, but here, everything is perverted. Love becomes lust, eternal becomes temporary, etc. Inside this reflection, we become attached to many different material designations that are connected with the material body. Spiritual realization means detaching ourselves from these temporary designations and reconnecting ourselves with our true nature of service to Krsna.

u) Supreme Absolute Truth

The complete whole is comprised of the Lord (the supreme controller), the jīvas, or souls, the cosmic manifestation, eternal time, and karma (or activities). All of these taken together form the complete whole, or everything that exists. This complete whole is also called the Supreme Absolute Truth.

The Vedanta-sutra establishes Lord Krishna or Lord Viṣṇu as the Supreme Personality of Godhead, being:

a) Supremely independent.

b) The original creator.

c) The cause of all causes.

d) Omniscient.

e) The ultimate goal of life for all living entities.

f) The Supreme religious principle.

g) The supreme goal of all transcendental knowledge.