T Ram Sewak

JEEV

In Shri Ramcharitmanas (3.15), Shri Ram explains the subtleties of the individual soul and the Supreme.

"maya Iss na aap kahun jaan kahia so jeev".

"He is a Jeev (individual soul), who knows not Maya (illusion) nor God nor one's self."

Although, in a literal sense, all living beings are Jeev, the reference here pertains to us. Unaware of our spirituality and the enigma of Maya, we remain ignorant of the divine and the divinity within ourselves. The Jeev becomes entangled in the web of this material creation (Vidya Maya) and ensnared by the illusion of 'T' and 'mine,''you' and 'yours' (Avidya Maya). Failing to recognize the transient nature of this universe, the Jeev identifies with the physical body, assuming the role of the doer (karta). However, the truth is that the Jeev is merely an instrument (Nimitta-matra) in this creation, assigned to perform a role by the Supreme (Brahm).

Due to the veil of Maya, the Jeev cannot see HIM either in his self or in all or see all in HIM. In Shri Ramcharitmanas 3.7, Tulsidasji illustrates that Sita ji, walking between Shri Ram and Lakshman, symbolizes Maya standing between Brahm (the Absolute) and the Jeev (the individual soul). This veil of Maya hinders Jeev from recognizing that his self (Atma) is merely an atomic part of the Supreme (Paramatma).

In Gita 15.7, Shri Krishna beautifully expresses that the Jeev is an 'eternal portion of Myself, having become a living soul in the world of the living.'. The Jeev is eternal, never subject to death; it merely illuminates and animates the living body as per the assigned role.

Shri Ram elucidates that the soul's true nature is its inner self, the eternal consciousness (Satchit Brahm). However, in the realm of individual existence, i.e., associated with a specific body and mind, it is referred to as a living being (Jeev). / DAILY WORLD /

Namami Ramam Musings-42

The author is a former electrical Engineer and resides in the Himalayas. He can be occasionally reached at ramam.namami@gmail.com