In the vedic scriptures you can find answers that are good to know. Where do we come from? Clear statement we can find also in the purports of the mantras 16. and 17. of the Śrī Īśopaniṣad given bei A.C. Bhaktivedanta Swami. That is a standard book and all Vaishnavas and truth-seeker should have read it and accept the philosophical points.

(from mantra 16.)

The all-pervading feature of the Lord – which exists in all circumstances of waking and sleeping as well as in potential states and from which the jīva-śakti (living force) is generated as both conditioned and liberated souls – is known as Brahman.

(from mantra 17.)

As we have learned from previous mantras, the brahma-jyotir emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence. Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses. The desire for lordship is the material disease of the living being, for under the spell of sense enjoyment he transmigrates through the various bodies manifested in the material world.

(you may read all at VedaBase:

So if I am a conditioned soul?

Śrīla Bhaktivinoda Ṭhākura explains these verses (of Śrī Īśopaniṣad) in this way:

“One should regard a devotee of Krishna to be on the right path of the saints, even though such a devotee may seem to be su-durācāra, ‘a person of loose character.’ One should try to understand the real purport of the word su-durācāra. A conditioned soul has to act for double functions – namely for the maintenance of the body and again for self-realization. Social status, mental development, cleanliness, austerity, nourishment and the struggle for existence are all for the maintenance of the body.

The self-realization part of one’s activities is executed in one’s occupation as a devotee of the Lord, and one performs actions in that connection also. One must perform these two different functions along parallel lines, because a conditioned soul cannot give up the maintenance of his body.

The proportion of activities for maintenance of the body decreases, however, in proportion to the increase in devotional service. As long as the proportion of devotional service does not come to the right point, there is a chance for an occasional exhibition of worldliness. But it should be noted that such worldliness cannot continue for long because, by the grace of the Lord, such imperfections will come to an end very shortly. Therefore the path of devotional service is the only right path. If one is on the right path, even an occasional occurrence of worldliness does not hamper one in the advancement of self-realization.”

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2 replies on “Where do we come from”

  1. Srila B. R. Sridhara Maharaja explains about the individual soul, (jiva) in his book “Search For Sri Krishna” like this:

    How does the soul first appear in this world? From what stage of spiritual existence does he fall into the material world? This is a broad question, which requires some background information.

    There are two classes of souls, jivas, who come into this world. One class comes from the spiritual Vaikuntha planets by the necessity of nitya-lila, the eternal pastimes of Krishna. Another comes by constitutional necessity.

    The brahmajyoti, the non differentiated marginal plane, is the source of infinite jiva souls, atomic spiritual particles of non differentiated character. The rays of the Lord’s transcendental body are known as the brahmajyoti, and a pencil of a ray of the brahmajyoti is the jiva. The jiva soul is an atom in that effulgence, and the brahmajyoti is a product of an infinite number of jiva atoms.

    Generally, souls emanate from the brahmajyoti which is living and growing. Within the brahmajyoti, their equilibrium is somehow disturbed and movement begins. From non-differentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the jiva is conscious it is endowed with free will. So, from the marginal position they choose either the side of exploitation or the side of dedication.

  2. Srila Bhaktivedanta Narayana Maharaja says this:

    All souls are manifested from Baladeva Prabhu. In the Jaiva Dharma, Srila Bhaktivinoda Thakura explains that the origin of all jivas is Baladeva Prabhu – but that not all jivas come from Him in the same way. In Goloka Vrndavana, an infinite number of jivas come directly from Baladeva Prabhu and they serve eternally in all the rasas of Krsna’s pastimes. When Baladeva manifests in Vaikuntha, in the form of Maha Sankarsana, other eternally liberated souls appear from Him. They serve Rama, Nrsimhadeva, Kalki, Narayana and all other incarnations.

    When Baladeva Prabhu expands into Karanadhakasayi Visnu, an infinite number of souls manifest from Him. These souls are called tatastha, and they are of two kinds. Those who look towards Vaikuntha become liberated, and those who look toward maya go there and become conditioned souls.

    No jiva (living being) has ever fallen from Goloka Vrndavana. Nowhere is this written in any scripture that he has fallen from there. Eternal associates of Kṛṣṇa, like Sridama, Sudama, or Vasudama, may come to assist Him in His pastimes. However, they are not bound by Maya to come here, as we are bound. They can come freely and can go freely – to serve in the pastimes of Sri Kṛṣṇa.

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