jagat / जगत्

Definition

Jagat (जगत्) refers to the material world, the entirety of the non-sentient, insentient, or unconscious universe. This includes all physical matter, from the gross elements to the subtle principles of prakṛti. It encompasses everything that is experienced as changeable, limited, and non-conscious. Unlike the ātman (individual self) and Īśvara (God), the jagat is not self-aware or self-luminous.

Crucially, the jagat is not an independent or illusory entity. It is a real manifestation of Brahman's power, often referred to as Māyā (though understood differently than in Advaita). The jagat is inseparably related to Brahman as its body (śarīra), mode (prakāra), or attribute (viśeṣaṇa). It is entirely dependent upon Brahman for its existence, sustenance, and operation. This dependence is not merely causal but ontological—the jagat is a modification of Brahman's own being. This relationship is expressed in the concept of śarīra-śarīri-bhāva.

Significance

The concept of jagat is vital for the proper understanding of Vedanta. The body of Vedic scriptures affirm the reality of the world while simultaneously asserting its complete dependence on Brahman. The world is not an illusion, nor is it separate from God. It is a real transformation (pariṇāma) of Brahman's inherent power, a manifestation of His will and glory. The jagat is the stage upon which the ātman (individual self) plays out its karmic journey, experiencing the fruits of its actions and striving for liberation (mokṣa). The jagat, therefore, has a purpose and a place within the divine scheme. The existence of the jagat as a real entity is also crucial to establish the validity of actions, such as rituals. If the world were unreal, then actions performed within it would also be unreal and would yield no real fruit.

Key Distinctions

Jagat vs. Ātman

The jagat is insentient and changeable, whereas the ātman is sentient, eternal, and unchanging in its essential nature.

Jagat vs. Īśvara

The jagat is dependent and controlled, whereas Brahman or Īśvara is independent and the controller. The jagat is a real modification of Brahman, not an illusory appearance. It is the body of Brahman, while Brahman is the Self, the inner controller (antaryāmin) of the jagat.

Scriptural Support and Citations

• "This (universe) was then undifferentiated, it became differentiated by name and form." (तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यां व्याक्रियत) (Bṛhadāraṇyaka Upaniṣad 3.4.7). This verse suggests the origin of the differentiated world from an undifferentiated state, implying a process of transformation.
• "That from which these beings are born." (यतो वा इमानि भूतानि जायन्ते [Taittirīya Upaniṣad 3.1]). This highlights Brahman as the source of all beings, including the material world.
• "From this, the possessor of māyā creates this universe." (अस्मान्मायी सृजते विश्वमेतत्) (Śvetāśvatara Upaniṣad 4.9). This verse identifies māyā as the power through which God creates the universe.
• "All this is indeed Brahman, for from it, into it, and through it the world exists. Let one meditate on it calmly." (सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत) (Chāndogya Upaniṣad 3.14.1). This passage emphasizes the all-pervasiveness of Brahman and its connection to the world.
• "All this has its self in That. That is the Truth, That is the Self." (ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा) (Chāndogya Upaniṣad 6.8.7). This affirms the reality of the world and its essential connection to Brahman.
• "I am the origin and the dissolution of the entire universe." (अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा) (Bhagavad Gītā 7.6). This clearly states that God is both the source and the end of the jagat.
• "Having permeated this entire universe I stand with a single portion." (विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्) (Bhagavad Gītā 10.42). This verse highlights God's immanence and transcendence.
• "The universe came from Vishnu and remains in Vishnu." (विष्णोस्सकाशादुद्भूतं जगत्तत्रैव च स्थितम्) (Viṣṇu Purāṇa 1.1.31). This affirms that Vishnu (Brahman) is both the source and the support of the universe.
• "The universe is He (Brahman)." (जगच्च सः) (Viṣṇu Purāṇa 1.1.31). This emphasizes the non-difference between Brahman and the universe in a qualified sense.
• Śrībhāṣya:
  • "being the body of sentient and non-sentient entities, it is characterized by that." (चिदचिद्वस्तुशरीरतया तत्प्रचुरमेव)
  • "Therefore, both in its causal state and in its effected state, that Lord alone is the universe.” (अतः कारणावस्थस्य च कार्यावस्थस्य च जगतः स एवेश्वरः)
  • "and Vishnu is the soul of that [world]" (तस्य च विष्णुरात्मेति).

Further Discussion

The concept of jagat in Viśiṣṭādvaita is crucial for understanding the rejection of both absolute monism (Advaita) and dualism. The world is neither an illusion nor an entity entirely separate from God. It is a real transformation of Brahman's own power and is always dependent on Him. This understanding has significant implications for ethics and spiritual practice. Since the world is real and a part of God's body, it is to be treated with respect and engaged with responsibly. The concept of jagat also highlights the interconnectedness of all beings and their ultimate dependence on the Supreme.