Jiva

MIND, MATTER AND GOD : JIVA, JADA AND ISVARA
M.M.NINAN
These are all descriptions of Saguna Brahman, the Supreme Being.
Yet from the the 'Vyahavaric' (pragmatic) standpoint, Sankara postulates a Saguna
Brahman, Iswara. But this Iswara is an illusion of the beholder. How can a propertyless
Brahman cause a Vyahavaric dimension is not clear. Attributeless implies homogenity
within the dimension of Brahman. Only when this homogenity is transformed into
inhomogenity can guna arise. Advaitic Nirguna Brahman therefore is a myth incapable
of creation as long as there is nothing outside of the Brahman. But if there is an outside
of Brahman, then Brahman receives a property in relation to this outside. A pure
Monistic Advaita is then evidently a misnomer since a relative standpoint cannot be
established on it.
Brahmans to be a reality capable of creation there has to be an inhomogenity within it.
Then we can attribute Sat, Chit and Ananda to the Brahman. We can consider Brahman
as Father (Sat), Son(Chit) and the Spirit (Ananda). We can attribute a purpose of
Goodness, and a happiness which is possible only if Brahman is a personality with
dimensions within. Thus we see that the Saguna Brahman must contain two or more
parts to be Saguna, Brahman with qualities.
Parameshashakti in Hinduism is the power of Parameshwara or Ishvara, the
conditioned Brahman. It is Maya, the anadyavidya (the beginningless ignorance) that
has no reality in the absolute sense but is superior to its effects and inferred by them,
hence, also called, avyakta. It is established by ikshana ("seeing", "thinking"), by
samkalpa ("purposing") and parinama ("transformation"). Parameshashakti gives birth to
this entire world. Therefore, it is Prakrti.(Vivekachudamani.110)
The Hindu Saguna Brahman being a transform of a homgeneous Brahman causes both
good and evil. But what defines good and evil is not really defined. This theme runs
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