That is where the next line explains it.Because the
tathatha shakti (which is kaarana of atma) itself is
anaadi and
nitya . The
tathastha shaktii is situated between the material and spiritual world (
viraja). From there it makes a choice (
before manifestation of
kala- time).
"krsna bhuli sei jiva anandi bahir mukha,
ataeva maya diye tare samsara dukha"
"Forgetting Krsna, the Jiva as always been averse from Him. Therefore maya gives her, the miseries of samsara"
I am giving a little passage from Sri Jaiva Dharma to clarifiy this point (because I found it quite confusing initially):
'"
Vrajanatha: You said earlier that the
cit world is eternal, and so are the
jivas. If this is true, how can an eternal entity possibly be created, manifested or produced? If it is created at some point of time, it must have been non-existent before that, so how can we accept that it is eternal?
Babaji: The time and space that you experience in this material world are completely different from time and space in the spiritual world. Material time is divided into three aspects: past, present and future. However, in the spiritual world there is only one undivided, eternally present time. Every event of the spiritual world is eternally present.
Whatever we say or describe in the material world is under the jurisdiction of material time and space, so when we say "The
jivas were created", "The spiritual world was manifested", or "There is no influence of
maya in creating the form of the
jivas", material time is bound to influence our language and our statements. This is inevitable in our conditioned state, so we cannot remove the influence of material time from our descriptions of the atomic
jiva and spiritual objects. The conception of past, present and future always enters them in some way or another. Still, those who can discriminate properly can understand the application of the eternal present when they comprehend the purport of the descriptions of the spiritual world. Baba, be very careful in this matter. Give up the inevitable baseness, or the aspect of the description that is fit to be rejected, and have spiritual realization."
tasya va etasya purusasya dve eva sthane bhavata
idam ca paraloka-sthanam ca sandhyam trtiyam
svapna-sthanam tasmin sandhye sthane tisthan ete
ubhe sthane pasyati idam ca paraloka-sthanam ca
The purusa or jiva has two locations, the material world and the spiritual world. The jiva is situated at a third position, called svapna sthana, on the border between these two places. Situated in this marginal place, he can see both the material and spiritual worlds.
Brhadaranyaka Upanisad 4.4.3.18