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There is a popular quote in Vivekachudamani , -

brahma satyam jagan-mithyä jivo brahmaiva näparah

meaning -

Brahma alone is real , World is false, and the jiva is non-different from Brahman

So,Does it mean all of us have the same soul ?

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Brahman Satyam

Bhagavad Gita 13.13

jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnute anādi mat-paraṁ brahma na sat tan nāsad uchyate
I shall now reveal to you that which ought to be known, and by knowing which, one attains immortality. It is the beginningless Brahman, which lies beyond existence and non-existence.
(Swami Mukundananda 13.13)

Never can it be true that Brahman does not Exist ,Hence Satyam.

Satyam, Jnanam, Anantam, Brahma. (Taittiriya Upanishad 2.1.1)

Jagan Mithya

Drawing an analogy , to explain Mityatva(illusoriness)(Sadasad-Vilakshana)

If you take the case of a pencil, it was abhava before it was manufactured, and after it got used up ,but bhava as well, when it was being used.Here , the experiential reality of the pencil is not denied , however , it is construed, the bhava has undergone cessation,or it did not exist before , thus it is either real(sat) or unreal(asat) (this is understood as mithyatva).which translates into 'neither real(sat) nor unreal'(sat) (because real and unreal are mutually exclusive also they complement each other) .This is extensible to any other experiential reality.

vAcArambhaNam vikAro nAmadheyam mRittiketyeva satyam- (chandogya Upanishad. 6.1.4)—All modification is name only, based on words; it is really only clay.
(Translation Sri SN Sastri)

It is that there is only one single reality in this world, and that reality appears to be many because of the different names and forms superimposed on it.

Bhagavad Gita 2.16

nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
Of the unreal , there is no being, the real has no non-existence,the nature of both of them Indeed has been realised by the seers of truth
(Translation Swami Gambirananda)

Jivo Brahmaiva na Paraha

The Jiiva is defined in Panchadas 1. 4.11 thus:- The substratum or the pure consciousness, the subtle body, and the reflection of pure consciousness in the subtle body together constitute the jiva. Panchadas 1.3.41 Brahman when looked upon as associated with the five sheaths (kosas) is known as the jiva, just as a man is called a father or a grandfather in relation to his son or grandson. Verse 42 says As a man is neither a father nor a grandfather when considered apart from his son or grandson, so Brahman is neither isvara nor jiva when not considered as associated with maayaa or the five sheaths.
courtesy Sri SN Sastri

Bhagavad Gita 15.8

As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one.(Translation Swami Mukundananda)

Here the subtle and causal bodies that includes the senses and the mind may be considered as soul. which is different for different jiva. But those bodies are are inert , unless illumined by Atman(Antaryaami Braahmanam Br. Up) which is non-different from Brahman.Sentiency of all Jivas is attributed to the consciousness aspect of One sat-chit-ananda.

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