In a previous article, I showed how Śrīdhar Swami’s commentary contains the words, “na tu jīveṣu” – not in the living beings, which explicitly denies the presence of Bhagavān’s svarūpa śakti in the jīva. There I cited his original commentary from Viṣṇu Purāṇa. In Śrī Jīva Goswami’s quotation of the commentary, some additional words are found, including the words ‘jīveṣu ca’. An additional meaning gets added, which is underlined below:
This energy is present in You only, the support of everything ( sarva-saṁsthiti ), or in other words, the one from whom all things come into being. This potency, however, is not present in the living beings.
Moreover, the energy consisting of the three material guṇas , which is present in the living beings, is not in You.
What is to be made of the bolded section? The meaning is simple if we understand the simple concept below:
jīva = ātmā-mind/body complex
So, in the first phrase,
na tu jīveṣu means “not in the ātmā-mind/body complex”
In the second phrase,
jīveṣu ca means “in the ātmā-mind/body complex”
The simple meaning, clear as daylight, is as follows:
Bhagavān’s svarūpa śakti is not in the ātmā-mind/body complex, but Bhagavān’s māyā śakti is in the ātmā-mind/body complex.
Bhagavān’s svarūpa śakti is neither in the pure ātmā nor the mind/body, while Bhagavān’s māyā śakti is in the mind/body (which is part of the ātmā-mind/body complex).
The point is that the word jīva includes the pure ātmā AND the mind/body complex. Denial denies whatever is denied in both. Acceptance accepts whatever is accepted in one or both of the two.
Now just as it is absurd to posit that Bhagavān’s svarūpa śakti is in the pure ātmā, it is absurd to posit that Bhagavān’s māyā is in the pure ātmā. Ergo, we are left with only one option: Bhagavān’s māyā is in the mind/body part of the jīva- indeed the mind/body complex is māyā.
The meaning is plain as it can be, but consider still, what Śrī Jīva Goswami writes next:
tām evāha—hlāda-tāpa-karī miśrā iti | hlāda-karī manaḥ-prasādotthā sāttvikī | tāpa-karī viṣaya-viyogādiṣu tāpa-karī tāmasī | tad-ubhaya-miśrā viṣaya-janyā rājasī | tatra hetuḥ sattvādi-guṇa-varjite | tad uktaṁ sarvajña-sūktau—
hlādinyā saṁvid-āśliṣṭaḥ sac-cid-ānanda īśvaraḥ |
svāvidyā-saṁvṛto jīvaḥ saṅkleśa-nikarākaraḥ || [bhāvārtha-dīpikā 1.7.6] iti ||
Śrī Dhruva further describes this [latter] energy, “which yields material happiness, misery and their mixture” ( hlāda-tāpa-karī miśrā ). Hlāda-karī means the “energy generated from mental contentment” and is of the nature of sattva-guṇa ; tāpa-karī is the energy which elicits misery due to the loss of sense objects and belongs to tamo-guṇa ; and the mixture of these two ( miśrā ), which arises from sense objects, is of the nature of rajo-guṇa . The reason why they are absent in the Lord is that He is free from the guṇas , beginning with sattva . This is stated in the Sarvajña-sūkta :
The Supreme Lord, who is sac-cid-ānanda , is embraced by hlādinī and saṁvit , but the living entity, covered by his own ignorance, is the storehouse of all miseries.
It is clear from the bolded section, that the word jīva here refers to the conditioned jīva, which includes not only the pure ātmā but also the mind/body.