Claim: In Prīti Sandarbha Anuchheda 5.2, Śrī Jīva Gosvāmī again supports that the ātmā uses māyā’s jñāna śakti or the material jñāna śakti to know when in the material body, and that the ātmā’s innate jñāna śakti, which is its svarūpa śakti, is the same as Bhagavān’s svarūpa śakti, manifests when it is liberated. Its intrinsic jñāna śakti does not function in the conditioned state.

Response: I first provide the relevant section below with translation:

tad evaṁ tasya raśmi-paramāṇu-sthānīyāṁśatve siddhe tadvat sarvasyām api daśāyāṁ kartṛtva-bhoktṛtvādi-svarūpa-dharmā api sidhyanti | tadvad eva ca parameśvara-śakty-anugraheṇaiva te kārya-kṣamā bhavanti | tatra teṣāṁ prakṛti-vikāra-maya-kartṛtvādikaṁ tadīya-māyā-śakti-mayānugraheṇa | ata eva tat-sambandhāt teṣāṁ saṁsāraḥ |

In this manner, as it is established that the living being is an integrated part (aṁśa) of the Absolute in the same way that a photon particle (raśmi-paramāṇu) is to the sun, it is thereby also established that in all its states of existence [conditioned or liberated], the jīva is endowed with the same intrinsic capacities (svarūpa-dharmas), such as agency (kartṛtva) and experiential power (bhoktṛtva), that exist in the Whole of which it is but a part. And by the support of Parameśvara’s potency alone, these intrinsic capacities [belonging to the jīva] become operative in corresponding proportion [to its finite magnitude (parimāṇānurūpa ati-sāmānya)].

In this regard, the jīvas’ agency (kartṛtva), experiential or affective capacity (bhoktṛtva), and cognitive capacity (jñātṛtva), which are commingled with prakṛti’s modifications[such as the body, mind, and senses], function by the support of Parameśvara’s māyā potency. Thus, as a consequence of their relation with māyā, the jīvas are subjected to worldly existence (saṁsāra).

In contrast, however, the agency (kartṛtva), experiential capacity (bhoktṛtva), and cognitive capacity (jñātṛtva) [belonging to the jīvas] that are involved in the immediate intuition of the self (svānubhava), of Brahman (brahmānubhava), and of Bhagavān (bhagavad-anubhava), are made possible only by the grace of Parameśvara’s intrinsic potency (svarūpa-śakti). This is confirmed by the Śruti: “When to the realized adept everything is disclosed as the Self alone, then who would see whom, and by what instrument?” (BAU 2.4.14).The Śruti, “He [Parameśvara] is attainable (labhya) [i.e., capable of being immediately apperceived (darśanīya)] only by one whom He Himself chooses” (KU 1.2.23), makes evident the living being’s inability to see Him without the support of His intrinsic potency. Therefore, the jīva’s worldly existence (saṁsāra) comes to an end when, as a result of its contact with the intrinsic potency, māyā recedes.

The claim is totally opposed by the very evidence cited to support it. Here is how.

First, consider this statement:

tadvat sarvasyām api daśāyāṁ kartṛtva-bhoktṛtvādi-svarūpa-dharmā api sidhyanti |

it is thereby also established that in all its states of existence [conditioned or liberated], the jīva is endowed with the same intrinsic capacities (svarūpa-dharmas), such as agency (kartṛtva) and experiential power (bhoktṛtva), that exist in the Whole of which it is but a part.

[The jīva’s knowership, agency and experiential power function both in the conditioned state and in the liberated state. These qualities are in its own intrinsic nature. Proponents of the above claim see the words ‘svarūpa śakti’ in relation to the pure jīva (such as in Paramātmā Sandarbha Anuchheda 22) and triumphantly conclude that Bhagavān’s svarūpa śakti is in the pure jīva. I find this amusing! The word svarūpa śakti simply means innate power. Agni or fire has svarūpa śakti, which is its capacity to burn. A magnet’s svarūpa śakti is to attract iron. It would be incredibly naive to conclude that agni or fire has Bhagavān’s svarūpa śakti in it! Words have to be given meanings according to context. Bhagavān’s svarūpa śakti is not the same as the jīva’s svarūpa śakti. When the term svarūpa śakti is used, one has to specify whose svarūpa śakti one is talking about.]

Next, he writes that the jīva’s knowership, agency and affective capacity, which are its own svarūpa śakti (not Bhagavān’s svarūpa śakti!), function, through the material mind and body.

tatra teṣāṁ prakṛti-vikāra-maya-kartṛtvādikaṁ tadīya-māyā-śakti-mayānugraheṇa | ata eva tat-sambandhāt teṣāṁ saṁsāraḥ

In this regard, the jīvas’ agency (kartṛtva), experiential or affective capacity (bhoktṛtva), and cognitive capacity (jñātṛtva), which are commingled with prakṛti’s modifications[such as the body, mind, and senses], function by the support of Parameśvara’s māyā potency. Thus, as a consequence of their relation with māyā, the jīvas are subjected to worldly existence (saṁsāra).

Next, he writes that the jīva’s same knowership, agency and affective capacity function with the help of Parameśvara’s intrinsic potency (svarūpa-śakti) in the matter of spiritual pursuits while the jīva is still in the material body. Note below that he includes experience of the self also as possible due to Parameśvara’s intrinsic potency (svarūpa-śakti). This is not because the pure jīva is a bhakta in its svarūpa, but because without bhakti, one cannot still the mind. One cannot make any progress in spiritual matters without Parameśvara’s support – this is one of the main messages of the Bhakti Sandarbha.

svānubhava-brahmānubhava-bhagavad-anubhava-kartṛtvādikaṁ tu tadīya-svarūpa-śakty-anugraheṇa | yatra tasya sarvam ātmaivābhūt tat kena kaṁ paśyet [bṛ.ā.u. 2.4.14] iti śrutiś ca | tat-svarūpa-śaktiṁ vinā tad-darśanāsāmārthyaṁ dyotayati—yam evaiṣa vṛṇute tena labhyaḥ [ka.u. 1.2.23] ity-ādi śruteḥ |

In contrast, however, the agency (kartṛtva), experiential capacity (bhoktṛtva), and cognitive capacity (jñātṛtva) [belonging to the jīvas] that are involved in the immediate intuition of the self (svānubhava), of Brahman (brahmānubhava), and of Bhagavān (bhagavad-anubhava), are made possible only by the grace of Parameśvara’s intrinsic potency (svarūpa-śakti). This is confirmed by the Śruti: “When to the realized adept everything is disclosed as the Self alone, then who would see whom, and by what instrument?” (BAU 2.4.14).The Śruti, “He [Parameśvara] is attainable (labhya) [i.e., capable of being immediately apperceived (darśanīya)] only by one whom He Himself chooses” (KU 1.2.23), makes evident the living being’s inability to see Him without the support of His intrinsic potency. Therefore, the jīva’s worldly existence (saṁsāra) comes to an end when, as a result of its contact with the intrinsic potency, māyā recedes.

Summary

The above passage in Prīti Sandarbha Anuchheda 5.2 does not support the claim that the ātmā uses māyā’s jñāna śakti or the material jñāna śakti to know when in the material body, and that the ātmā’s innate jñāna śakti, which is its svarūpa śakti, is the same as Bhagavān’s svarūpa śakti, manifests when it is liberated.

It is easy to see that it actually states that the jīvas’ agency (kartṛtva), experiential or affective capacity (bhoktṛtva), and cognitive capacity (jñātṛtva), function in the material body, which is Bhagavān’s māyā potency.