called
Is'vara, when associated with the fine subtle element of matter as
controlling them, it is called hira@nyagarbha; when with the gross
elements as the ruler or controller of them it is called vira@t
puru@sa.

The jiva in itself as limited by its avidya is often spoken of
as paramarthika (real), when manifested through the sense and
the ego in the waking states as vyavaharika (phenomenal), and
when in the dream states as dream-self, pratibha@sika (illusory).

Prakas'atma and his followers think that since ajnana is one
there cannot be two separate reflections such as jiva and Is'vara;
but it is better to admit that jiva is the image of Is'vara in the
ajnana. The totality of Brahma-cit in association with maya is
Is'vara, and this when again reflected through the ajnana gives
us the jiva. The manifestation of the jiva is in the anta@hkara@na
as states of knowledge. The jiva thus in reality is Is'vara and
apart from jiva and Is'vara there is no other separate existence of

477

Brahma-caitanya. Jiva being the image of Is'vara is thus dependent
on him, but when the limitations of jiva are removed
by right knowledge, the jiva is the same Brahman it always was.

Those who prefer to conceive the relation as being of the
avaccheda type hold that reflection (pratibimba) is only possible
of things which have colour, and therefore jiva is cit limited (avacchinna)
by the anta@hkara@na (mind). Is'vara is that which is beyond
it; the diversity of anta@hkara@nas accounts for the diversity
of the jivas. It is easy however to see that these discussions are
not of much fruit from the point of view of philosophy in determining
or comprehending the relation of Is'vara and jiva. In the
Vedanta system Is'vara has but little importance, for he is but a
phenomenal being; he may be better, purer, and much more
powerful than we, but yet he is as much phenomenal as any of
us. The highest truth is the self, the reality, the Brahman, and
both jiva and Is'vara are but illusory impositions on it. Some
Vedantists hold that there is but one jiva and one body, and
that all the world as well as all the jivas in it are merely his
imaginings. These dream jivas and the dream world will
continue so long as that super-jiva continues to undergo his
experiences; the world-appearance and all of us imaginary
individuals, run our course and salvation is as much imaginary
salvation as our world-experience is an imaginary experience of
the imaginary