Monday Morning Greetings 2026 #19 – The Origin of the Living Entity and the Limits of Reason

May 11th, 2026

A natural inquiry that comes up in almost all spiritual traditions concerns the origin of the living entity in this dark world. All moka traditions — Vedic, Buddhist, and Jain — universally profess that our condition here in ignorance is beginningless or eternal.

 

The Judeo-Christian traditions, in contrast, hold that the material world, and consequent ignorance, is not eternal but has a creative beginning point that is followed by a “fall theory,” which begins with Adam’s tumble from a position of innocence.

 

Śrīla Prabhupāda seems to have indicated at different times propositions about this subject that support both theories, although the propositions are mutually exclusive. In other words, if one is true, the other cannot be.

 

So, which is a better explanation of the origin of the conditioned soul’s ignorance?

 

From the standpoint of reason, neither. Both propositions as to the origin of the jiva are problematic within the parameters of human reasoning.

 

To think that the soul has been eternally in bondage for no fault of its own seems ontologically unreasonable and cruel. On the other hand, if the living entity fell from the spiritual world, doesn’t that contradict our understanding of the unspoiled nature of that reality?

 

Here’s another way to understand how any theory discussing the origin of the living entity in this world cannot be supported by reason. I argue as follows.

 

There are only two choices for the nature of reality: it is either eternally existing, or it came into being out of nothing. Can we possibly conceive of something that has been eternally existing? That would mean that no matter how far back we go, ad infinitum, that reality can go back further. But on the other hand, how are we to conceive of a reality manifesting from nothing? Something from nothing? How does that make sense?

 

As both alternatives are unreasonable, yet one must be true, we can conclude that the nature of reality, however it came into being, must be inconceivable, beyond reason.

 

As it is reasonable to posit that the nature of God and reality are inconceivable, it is also reasonable that in trying to resolve all quandaries concerning an ultimate origin, we are bound to reach a roadblock in trying to understand their nature by reason only.

 

Śrīla Bhaktivinoda Ṭhākura elucidates this same point about the limits of reason in trying to describe such matters:

 

“I have explained all this to you in words, but you can only understand their true meaning to the extent that you have realized and experienced the unalloyed spiritual realm. I have just given you a glimpse; you should try to realize the meaning of what I said through spiritual meditation (cit-samādhi). You will not be able to understand these topics through mundane logic or debate. The more you can free your faculty of experience from material bondage, the more you will be able to experience the spiritual domain.”[1]

 

And that is why ultimately spiritual traditions never waste too much time on these topics:

 

“What is the use of such discussions? So whether you were in the Brahma-sāyujya or with Kṛṣṇa in His līlā, at the moment you are in neither, so the best policy is to develop your Kṛṣṇa consciousness and go there [back to Godhead]—never mind what is your origin.” (An addendum that Śrīla Prabhupāda wrote to a letter he penned to his disciple Madhudviṣa Dāsa in June of 1972.)

 

So, let’s be honest about the origin of the living entity in this dark world. It is fruitless trying to fully grasp its beginning.

 

 


[1] Jaiva Dharma by Śrīla Bhaktivinoda Ṭhākura, translation and commentary by Śrīla B.V. Nārāyaṇa Mahārāja. Chapter 2, p.30.