SECTION SIXTY

            The verse beginning with ekamekataräbhave quoted in the preceding section (SB. 2.10.9) demonstrates that none of these three puruñas (mentioned in verse SB. 2.10.8) can be considered as the äçraya since they are mutually dependent. The explanation is like this. Without the existence of the visible object[1], one can neither prove the existence of the senses, because they are inferred from the perception of the object, nor the existence of the seer. Neither can one prove the existence of the presiding deities of the senses, such as the sun, because they are inferred from the function of the senses.  In the same way, in the absence of the presiding deities of the sense organs, the senses cannot function. Without the functioning of the senses one cannot perceive the visible object. Thus it was said that in the absence of anyone of these three, the other two cannot be ascertained.

            The one who knows these three, perceiving them as the witness, that Paramätmä is called the Äçraya, or the fountainhead. Although these three are the Äçraya of each other, Paramätmä, who is grounded in His own self, is the independent Äçraya. The adjective sväçraya, "being His own shelter", is used to distinguish Him from others.  He is also the Äçraya for others.

            The pure jéva is part and parcel of Paramätmä and in that sense non-different from Him. And it is in this sense also that the pure jéva is sometimes referred to as the äçraya. Still he should never be considered as the äçraya independently of Paramätmä, although he is described as the witness in the Çrémad Bhägavatam (1.7.5):

            Although the jéva is transcendental to the three modes he considers himself to be made of matter and thus attains misery.

The different states of wakefulness, dreaming, and deep sleep are the outcome of intellect and originate from the modes of nature, but the living being, who is the witness, is distinct from them (S.B. 11.13.27) and the pure jéva witnesses the activities of the impure agent, the mind..."(S.B. 5.11.12)

            Or the explanation is given below. Why not consider the ädhyätmika puruña along with the other two  as the äçraya? That is true, but because they are dependent on each other, they cannot be considered as absolute äçrayas (independent of Paramätmä) and thus the term äçraya cannot be applied to them in the primary sense. This is indicated by the word ekamekataräbhave, "if one is absent, the others cannot be perceived."

Then why not consider the witness, the pure jéva as the äçraya? This is replied to by the phrase tåtayamiti, "He who knows all three is the ätmä." The ätmä is the witnessing jéva, but the äçraya of this jéva is the Paramätmä, who has no äçraya other than Himself.  This is confirmed in the Haàsaguhya prayers:

            The jéva can know material nature, the false ego, and the three modes, but he can never know the unlimited, all-knowledgeable Personality of Godhead. Therefore I adore Him.             Thus only the Paramätmä, who is defined in the Çrémad Bhägavatam  2.10.7, in section 58 as the source of creation, dissolution, and perception, is the Äçraya.
 

ÇRÉ JÉVA TOÑAËÉ COMMENTARY

            Çréla Jéva Gosvämé shows here that except for the Lord none can be the Äçraya, the tenth topic of the Çrémad Bhägavatam. At a cursory look the jéva along with the presiding deities appear to be the äçrayas. The jéva, or the conditioned soul, is the äçraya for the gross body and the presiding deities are the äçraya for the senses, but none of them can be äçraya independent of the others. For example, without a gross body the conditioned jéva cannot see a flower, because the distinction between the presiding deity of the senses and the jéva does not exist. On the other hand, if the body is manifest, then the senses come and sit in their respective seats and are presided over by different demigods. Still, if the demigods do not support, the senses cannot perceive. The presiding deity of the eye, for example, is the sun. Without its light, the eye cannot perceive visible objects although supported by the jéva.  For proper perception all three must be present: the jéva, the gross body, and the demigods.

            The activities of these three puruñas are witnessed by Paramätmä, who is the Äçraya for Himself as well as for the jéva. He is the ultimate Äçraya. Although the jéva is the witness of the various mental states, it is not the absolute shelter for them. Sometimes the jéva is referred to as äçraya, considering him to be non-different from the Lord, owing to being His minute fraction, but he is never the äçraya in the primary sense. 

            The jéva is the marginal energy of the Lord and the energy can never be independent of the energetic; but, because the jéva is part and parcel of the Lord, he has some characteristics of the Lord in very minute degree, just as a drop from the ocean has some characteristics of the ocean. The ocean has waves, hurricanes, ebbs, and tides, none of which occurs in the drop. The ocean gives shelter to the whole oceanic world and one can sail or surf on it, but the drop can never provide such shelter and entertainment to others. Similarly, the Supreme Lord is the shelter and source of happiness of all existence, which the jéva cannot claim. Thus the jéva, although one with the Lord is in some respects, cannot be the object of worship independent of the Lord, who is the basis of all existence. The Lord is the Supreme substratum or shelter for Himself as well as others. This is the import of Çukadeva Gosvämé's statements explaining the various topics defined in the Çrémad Bhägavatam.

             Çréla Süta Gosvämé will now draw the same conclusion from a slightly different angle, while explaining the characteristics of a Mahä-Puräëa.

  [1] "Visible object" here refers to any sense object