Can any one please provide information about the origin of soul.??
If soul has free will then why soul chooses to go to material world than go to the spiritual world?
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Only because of illusion one thinks that soul is liberated or locked, actually something transcendental can not be touched by something material.
The Sun can not be touched by temporary covered clouds, despite it seems The Sun is locked between them or liberated when the clouds are gone. Similar to that, transcendental soul or Atma is never liberated or locked by material body. Because soul is never locked in the body, therefore there is no question of liberation neither.
From the above, can someone please give information as to why some jivas are eternally liberated and why some jivas are manifested at the marginal level.?? Why God has to manifest Jivas at marginal level knowingly that if jiva choses maya then that soul has to suffer.?? why not manifest all jivas in the eternally liberated world.??
sorry for my words but this question is burning my head.?
The eternally liberated souls are expansions of expansions of expansions of expansions of Lord Sri Krsna. Only through Krsna's mercy can one attain the Nitya mukta stage. Nitya muktas are those who think nothing but service to krsna and when once is constantly thinking of krsna, how can they not be eternally liberated??
But a baddha mukta was once just like you and me, conditioned and through time immemorial and through devotional service attained a stage of getting Krsna's mercy to get liberated and move into the spiritual abode.
In BG, Lord sri krsna explains that all souls have free will. It is through this free will once chooses service to krsna or service to maya. We have the same free will even now. When the soul is at the tatastha stage, the power of consciousness is again given by Lord Sri krsna where in one will remember with what consciousness he/she left the body. Through this consciousness, one will either move into spiritual world or move into the material world.
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
https://asitis.com/15/7.html
Srila Bhaktivinode Thakura:
It should be understood that the jiva soul is neither produced of this material world, nor created in the transcendental world. They are originated from the marginal line between the transcendental and mundane spheres. (Tattva Viveka 2.4, by Srila Bhaktivinoda Thakura, page 55)
Among the unlimited potencies of Sri Krsna, there is one known as tatastha-sakti (border-potency). From that sakti comes out the jiva-souls remaining at the junction of the two worlds, viz., the transcendental and the mundane ones, may contact them both. In its composition it is only the atomic cit (pure sentience) . . . On account of the purity in its composition, it has got the capacity for being the eternal denizen with divine bliss in the transcendental power. (Jaiva Dharma, chapter 4, page 46)
A jiva is a spark of the eternal consciousness. A jiva is first situated on the line of demarcation between the material world and the spiritual world. There those jivas who do not forget their relation with Krsna derive the power of consciousness and are drawn into the spiritual world-they come in eternal touch with Krsna and enjoy beatitude arising from the worship of Krsna. And those who forget Krsna and give themselves up to maya's enjoyments, maya'with her own force draws them into herself. It is from that very moment that we fall into the misery of this world. (Jaiva Dharma, chapter 7, page 95-96)
The semblance or dim reflection of the internal Cit-potency is the jiva-sakti (potency) or Tatastha-sakti stationed in between cit-jagat and a-cit-jagat or mayic-jagat whereas the shadow or perverted reflection of that internal cit potency is the maya-sakti or external a-cit potency. All the jivas emanate from the tatastha-sakti of God and accordingly the mundane worlds emanate from the maya-sakti of God. (Sri Srimad Bhagavat-arka Marichimala, chap. 1, Introd., By Srila Bhaktivinoda Thakura)
The jiva-souls are emanated from the jiva-sakti of Sri Krsna and they are spiritual but atomic. In the very self of the jiva-soul or in his constitution practically there remains no maya. As jiva-souls are atomic in size and being emanated from the tatastha-sakti of Sri Krsna (viz. from the intermediary-potency which exists in between cit-jagat and mayic-jagat) jiva-soul is liable to be subjected to maya when becomes averse to his constitutional right of serving the Lord. Jiva-soul in bondage misconstrues himself as the doer and enjoyer, therefore is affinated to the adopted bodies which are provided by prakrti. A jiva by dint of spiritual virtue may possess steadfast devotion to Sri Krsna and getting rid of worldly affinity goes back to the abode of bliss. (Sri Srimad Bhagavat-arka Marichimala, ch. 7, text 34, purport by Srila Bhaktivinoda Thakura)
The constituent particles, in the form of pencils of effulgence of Maha-Visnu are manifest as the individual souls (jivas). (Brahma-Samhita 10, purp.)
The cit-potency of God is boundless, so is His maya-potency also enormous; between them are the innumerable minute jivas. The Jivas emanate from the tatastha sakti (border potency) of Sri Krsna; so is the nature to tatastha (border potency) of Sri Krsna. (Jaiva Dharma, chapter 15, page 213)
The root of all actions is the desire for acts, the root of which again is avidya. Avidya is the name for the forgetfulness of soul's essential nature that 'I am Krsna's servant.' This avidya did not commence within the course of the mundane time. That root of karma of the jiva arose when he was at the tatastha position. As such, the beginning of karma is not to be traced within mundane time, and, on that account karma is beginningless. (Jaiva Dharma, page 234)
There are two types of jivas liberated from maya--nitya-mukta, eternally liberated, and baddha-mukta, those who were bound but became liberated. The jivas who were never bound by maya are called nitya-mukta. The nitya-muktas are also of two types, aisvarya gata nitya mukta and madhurya gata nitya mukta. The former are the associates of Lord Narayana in Vaikuntha and are the atomic particles from mula Sankarsana. The latter are the associates of Lord Krsna in Goloka. They are the atomic particles of Sri Baladeva situated in Goloka Vrndavana. (Jaiva-Dharma, Chapter 17, p. 251)
Haribol !
Excellent references pr
YAS Bharat