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CHAPTER TWENTY-TWO

Enumeration of the Elements of Material Creation

This chapter enumerates and categorizes the natural elements, explains the difference between the male and female natures and describes birth and death.

There are many opinions concerning the number of material elements. But this difference of opinions, brought about by the influence of the illusory energy, is not illogical. All the elements of nature exist everywhere; so authorities who have accepted the illusory potency of the Supreme Personality may propose a variety of theories. The insurmountable illusory energy of God is the root cause of their mutually contradictory arguments.

There is no difference between the ultimate enjoyer and the supreme controller. To presuppose any distinction between them is senseless. Ordinary knowledge is simply a quality of material nature, not of the soul proper. The raw substance of material nature is designated according to its different phases. In the mode of goodness, it is known as knowledge, in the mode of passion as activity, and in the mode of darkness as ignorance. Time is another name of the Supreme Personality of Godhead, and another name for material propensity is sūtra or mahat-tattva. The twenty-five elements of nature are the Lord, nature, the mahat, false ego, ether, air, fire, water, earth, the eyes, the ears, the nose, the tongue, the skin, speech, the hands, the feet, the genitals, the anus, the mind, sound, touch, form, taste and smell.

The unmanifest Supreme Personality merely glances at nature. Material nature, which is under the control of the Supreme Lord, then assumes the forms of causes and effects and carries out the creation, maintenance and destruction of the material world. Even though the puruṣa and prakṛti appear nondifferent to superficial vision, there is an ultimate difference between the two. Material creation is produced from the modes of prakṛti, and its quality is transformation. The living entities who are inimical to the Supreme Personality of Godhead take on and give up various kinds of material bodies through the agency of their own material work. But those who are ignorant of the self, because of being bewildered by illusion, do not understand this. The mind, which is filled with ideas of fruitive work, simply takes the senses with it from one body to another, while the soul follows along. Nevertheless, on account of being totally absorbed in sense gratification, one cannot remember his past existence.

The body undergoes nine stages of manifestation, which are brought about by association with the qualities of material nature. These are impregnation, gestation, birth, childhood, youth, maturity, middle age, old age and death. From the death of one’s father and the birth of one’s son, a person can easily comprehend the rise and fall of his own body. The soul, who is the perceiver, is different from this body. But when there is no knowledge of the true facts, the living entity, confused by the objects of sense gratification, achieves his destinations within the cycle of material existence. Thus the living entity continuously wanders under the spell of material work, taking birth as a sage or a demigod when he is predominated by the mode of goodness, among the demons or human beings when he is predominantly influenced by the mode of passion, and in the species of ghosts, spirits or animals when he is predominated by the mode of ignorance. The spirit soul does not engage in the enjoyment of sense objects; rather, it is the senses that perform this activity. Therefore the living being has no actual need for sense gratificatory pleasures. With the exception of those peaceful personalities who have taken shelter of the lotus feet of the Supreme Personality of Godhead and are dedicated to the divine duty of His service, everyone, including so-called learned scholars, is inevitably overcome by the all-powerful material nature.

Devanagari

श्रीउद्धव उवाच
कति तत्त्वानि विश्वेश सङ्ख्यातान्यृषिभि: प्रभो ।
नवैकादश पञ्च त्रीण्यात्थ त्वमिह शुश्रुम ॥ १ ॥
केचित् षड्‌विंशतिं प्राहुरपरे पञ्चविंशतिम् ।
सप्तैके नव षट् केचिच्चत्वार्येकादशापरे ।
केचित् सप्तदश प्राहु: षोडशैके त्रयोदश ॥ २ ॥
एतावत्त्वं हि सङ्ख्यानामृषयो यद्विवक्षया ।
गायन्ति पृथगायुष्मन्निदं नो वक्तुमर्हसि ॥ ३ ॥

Text

śrī-uddhava uvāca
kati tattvāni viśveśa
saṅkhyātāny ṛṣibhiḥ prabho
navaikādaśa pañca trīṇy
āttha tvam iha śuśruma
kecit ṣaḍ-viṁśatiṁ prāhur
apare pañca-viṁśatiṁ
saptaike nava ṣaṭ kecic
catvāry ekādaśāpare
kecit saptadaśa prāhuḥ
ṣoḍaśaike trayodaśa
etāvattvaṁ hi saṅkhyānām
ṛṣayo yad-vivakṣayā
gāyanti pṛthag āyuṣmann
idaṁ no vaktum arhasi

Synonyms

śrī-uddhavaḥ uvāca — Śrī Uddhava said; kati — how many; tattvāni — basic elements of creation; viśva-īśa — O Lord of the universe; saṅkhyātāni — have been enumerated; ṛṣibhiḥ — by great authorities; prabho — O my master; nava — nine (God, the individual soul, the mahat-tattva, false ego and the five gross elements); ekādaśa — plus eleven (the ten knowledge-acquiring and working senses together with the mind); pañca — plus five (the subtle forms of the sense objects); trīṇi — plus three (the modes of goodness, passion and ignorance, making altogether a total of twenty-eight); āttha — have stated; tvam — You; iha — during Your appearance in this world; śuśruma — so I have heard; kecit — some; ṣaṭ-viṁśatim — twenty-six; prāhuḥ — they say; apare — others; pañca-viṁśatim — twenty-five; sapta — seven; eke — some; nava — nine; ṣaṭ — six; kecit — some; catvāri — four; ekādaśa — eleven; apare — still others; kecit — some; saptadaśa — seventeen; prāhuḥ — say; ṣoḍaśa — sixteen; eke — some; trayodaśa — thirteen; etāvattvam — such calculations; hi — indeed; saṅkhyānām — of the different ways of counting the elements; ṛṣayaḥ — the sages; yat-vivakṣayā — with the intention of expressing what ideas; gāyanti — they have declared; pṛthak — in various manners; āyuḥ-man — O supreme eternal; idam — this; naḥ — to us; vaktum — to explain; arhasi — You should please.

Translation

Uddhava inquired: My dear Lord, O master of the universe, how many different elements of creation have been enumerated by the great sages? I have heard You personally describe a total of twenty-eight — God, the jīva soul, the mahat-tattva, false ego, the five gross elements, the ten senses, the mind, the five subtle objects of perception and the three modes of nature. But some authorities say that there are twenty-six elements, while others cite twenty-five or else seven, nine, six, four or eleven, and even others say that there are seventeen, sixteen or thirteen. What did each of these sages have in mind when he calculated the creative elements in such different ways? O supreme eternal, kindly explain this to me.

Purport

Lord Kṛṣṇa thoroughly explained in the previous chapter that Vedic knowledge is not meant for sense gratification but for liberation from material bondage. Now Uddhava presents some intermediate questions that must be answered so the path of liberation will be clear. Different philosophers have historically disagreed over the exact number of material elements, about the existence and nonexistence of particular external objects and about the existence of the soul itself. The jñāna-kāṇḍa section of the Vedas aims at liberation through analytic understanding of the material world and of the spirit soul as a transcendental element beyond matter. Ultimately the Supreme Lord Himself stands above all elements and maintains them by His personal potency. Uddhava mentions in numerical terms different methodologies of various sages, citing first the Lord’s own opinion. The word āyuṣman, or “possessing eternal form,” is significant in this regard. Since Lord Kṛṣṇa is eternal, He possesses all knowledge of past, present and future and is thus the original and supreme philosopher.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the different analytic approaches mentioned by Śrī Uddhava are actually not contradictory, since they are different methods of categorizing the same reality. Atheistic speculation on reality does not recognize the existence of God; consequently it is a worthless attempt to explain the truth. The Lord Himself empowers different living entities to speculate and speak on reality in different ways. The actual reality, however, is the Lord Himself, who will now speak to Śrī Uddhava.

Devanagari

श्रीभगवानुवाच
युक्तं च सन्ति सर्वत्र भाषन्ते ब्राह्मणा यथा ।
मायां मदीयामुद्गृह्य वदतां किं नु दुर्घटम् ॥ ४ ॥

Text

śrī-bhagavān uvāca
yuktaṁ ca santi sarvatra
bhāṣante brāhmaṇā yathā
māyāṁ madīyām udgṛhya
vadatāṁ kiṁ nu durghaṭam

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yuktam — reasonably; ca — even; santi — they are present; sarvatra — everywhere; bhāṣante — they speak; brāhmaṇāḥbrāhmaṇas; yathā — how; māyām — the mystic energy; madīyām — My; udgṛhya — resorting to; vadatām — of those who speak; kim — what; nu — after all; durghaṭam — will be impossible.

Translation

Lord Kṛṣṇa replied: Because all material elements are present everywhere, it is reasonable that different learned brāhmaṇas have analyzed them in different ways. All such philosophers spoke under the shelter of My mystic potency, and thus they could say anything without contradicting the truth.

Purport

The words santi sarvatra in this verse indicate that all material elements are found within each other in gross and subtle forms. In this way there are innumerable ways to categorically describe them. The material world is ultimately illusory, undergoing constant transformation. It may be measured in different ways, just as the mirage of an oasis may be described in different ways, but the Lord’s own analysis of twenty-eight elements is perfect and should be accepted. Śrīla Jīva Gosvāmī states that the word māyā in this verse does not refer to mahā-māyā, or the potency of ignorance, but to the Lord’s inconceivable mystic power, which shelters the learned followers of Vedic knowledge. Each of the philosophers mentioned here reveals a particular aspect of truth, and their theories are not contradictory, since they are simply describing the same phenomena with different categorical systems. Such philosophical disagreement is endless within the material world; thus everyone should unite on the platform of the Lord’s own opinion, as stated in this verse. Similarly, in Bhagavad-gītā Lord Kṛṣṇa requests all conditioned souls to give up their various forms of worship and surrender unto Him in full Kṛṣṇa consciousness, becoming His devotees. Thus the whole universe can be united in love of Godhead by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. By the Lord’s revealing Himself to a sincere devotee, the controversy of analytic philosophy is ended.

Devanagari

नैतदेवं यथात्थ त्वं यदहं वच्मि तत्तथा ।
एवं विवदतां हेतुं शक्तयो मे दुरत्यया: ॥ ५ ॥

Text

naitad evaṁ yathāttha tvaṁ
yad ahaṁ vacmi tat tathā
evaṁ vivadatāṁ hetuṁ
śaktayo me duratyayāḥ

Synonyms

na — it is not; etat — this; evam — so; yathā — as; āttha — say; tvam — you; yat — which; aham — I; vacmi — am saying; tat — that; tathā — thus; evam — in this way; vivadatām — for those who argue; hetum — over logical reasons; śaktayaḥ — the energies (are impelling); me — My; duratyayāḥ — unsurpassable.

Translation

When philosophers argue, “I don’t choose to analyze this particular case in the same way that you have,” it is simply My own insurmountable energies that are motivating their analytic disagreements.

Purport

Because of the material potencies of the Supreme Lord, mundane philosophers are perpetually arguing about which came first, the chicken or the egg. By the influence of the modes of goodness, passion and ignorance, different philosophers are attracted to different views; and by the influence of the material atmosphere created by the Lord, these philosophers perpetually disagree with one another. The Supreme Lord Himself, however, has given the clear explanation. As stated in Śrīmad-Bhāgavatam (6.4.31):

yac-chaktayo vadatāṁ vādināṁ vai
vivāda-saṁvāda-bhuvo bhavanti
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo ’nanta-guṇāya bhūmne

“Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He caused them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my respectful obeisances unto Him.”

Devanagari

यासां व्यतिकरादासीद् विकल्पो वदतां पदम् ।
प्राप्ते शमदमेऽप्येति वादस्तमनुशाम्यति ॥ ६ ॥

Text

yāsāṁ vyatikarād āsīd
vikalpo vadatāṁ padam
prāpte śama-dame ’pyeti
vādas tam anu śāmyati

Synonyms

yāsām — of which (energies of Mine); vyatikarāt — by the interaction; āsīt — has arisen; vikalpaḥ — difference of opinion; vadatām — of those arguing; padam — the subject of discussion; prāpte — when one has achieved; śama — the ability to fix his intelligence on Me; dame — and control of his external senses; apyeti — disappears (that difference of opinion); vādaḥ — the argument itself; tam anu — consequently; śāmyati — subsides.

Translation

By interaction of My energies different opinions arise. But for those who have fixed their intelligence on Me and controlled their senses, differences of perception disappear, and consequently the very cause for argument is removed.

Purport

Conflicting varieties of perception are created by the interaction of the Lord’s material energies in the minds of different philosophers, who staunchly defend their opinions, stating, “This may be the case or perhaps that or the other; or this may not be the case, or perhaps that is not the case.” Such logical or rational proposing, doubting, counter-proposing, counteracting, etc., take thousands of different forms and become the basis of argument. Actually, the Supreme Personality of Godhead, Lord Kṛṣṇa, is the basis of all existence, since everything emanates from the Lord, is maintained by the Lord and at the end is merged to rest within the Lord. Lord Kṛṣṇa is para-tattva, the highest truth underlying all other dependent truths. In a society of learned persons who have understood the Personality of Godhead to be everything, there is no further cause of philosophical quarrel. Such unity of opinion is not based on the absence of philosophical inquiry, nor on the stifling of rational discussion, but is the natural result of spiritual enlightenment. So-called philosophers proudly boast that they are searching and researching for the Absolute Truth, yet they somehow consider one who has found the Absolute Truth to be less intelligent than one who has not found it but is searching. Because Lord Kṛṣṇa is the Absolute Truth, one who fully surrenders to the Lord becomes the most learned person.

Devanagari

परस्परानुप्रवेशात् तत्त्वानां पुरुषर्षभ ।
पौर्वापर्यप्रसङ्ख्यानं यथा वक्तुर्विवक्षितम् ॥ ७ ॥

Text

parasparānupraveśāt
tattvānāṁ puruṣarṣabha
paurvāparya-prasaṅkhyānaṁ
yathā vaktur vivakṣitam

Synonyms

paraspara — mutual; anupraveśāt — because of the entrance (as subtle causes within gross manifestations, and vice versa); tattvānām — of the various elements; puruṣa-ṛṣabha — O best among men (Uddhava); paurva — in terms of prior causes; aparya — or of resultant products; prasaṅkhyānam — enumeration; yathā — however; vaktuḥ — the speaker; vivakṣitam — wants to describe.

Translation

O best among men, because subtle and gross elements mutually enter into one another, philosophers may calculate the number of basic material elements in different ways, according to their personal desire.

Purport

Material creation takes place as a chain reaction in which subtle elements expand and transform into progressively denser elements. Since a cause is in a sense present within its effect, and the effect is subtly present within the cause, all subtle and gross elements have entered within one another. Thus one may categorize basic material elements in many different ways, assigning various numbers and names according to one’s methodology. Although material philosophers proudly assume their individual theories to be supreme, they are all speculating according to their personal proclivities, as described in this and the following verse.

Devanagari

एकस्मिन्नपि द‍ृश्यन्ते प्रविष्टानीतराणि च ।
पूर्वस्मिन् वा परस्मिन् वा तत्त्वे तत्त्वानि सर्वश: ॥ ८ ॥

Text

ekasminn api dṛśyante
praviṣṭānītarāṇi ca
pūrvasmin vā parasmin vā
tattve tattvāni sarvaśaḥ

Synonyms

ekasmin — in one (element); api — even; dṛśyante — there are seen; praviṣṭāni — entered within; itarāṇi — others; ca — also; pūrvasmin — in a prior (subtle causal element, such as the dormant presence of ether within its cause, sound); — either; parasmin — or in a later (produced element, such as the subtle presence of sound within its further product, air); — or; tattve — in some element; tattvāni — other elements; sarvaśaḥ — in the cases of each of the different enumerations.

Translation

All subtle material elements are actually present within their gross effects; similarly, all gross elements are present within their subtle causes, since material creation takes place by progressive manifestation of elements from subtle to gross. Thus we can find all material elements within any single element.

Purport

Since material elements are present within each other, there are innumerable ways to construe and categorize the material creation of God. Ultimately, however, the significant element is God Himself, who is the basis of all the transformations and permutations of the material cosmos. The creation of the material world takes place by a progression from subtle to gross elements, as explained in the sāṅkhya-yoga system of Lord Kapila. The example may be given that we find the dormant existence of an earthen pot within mud and also the existence of mud within the earthen pot. Similarly, one element is present within another, and ultimately all elements rest within the Supreme Personality of Godhead, who is simultaneously within everything. By such explanations, Kṛṣṇa consciousness constitutes the ultimate scientific methodology for factually understanding this universe.

Devanagari

पौर्वापर्यमतोऽमीषां प्रसङ्ख्यानमभीप्सताम् ।
यथा विविक्तं यद्वक्त्रं गृह्णीमो युक्तिसम्भवात् ॥ ९ ॥

Text

paurvāparyam ato ’mīṣāṁ
prasaṅkhyānam abhīpsatām
yathā viviktaṁ yad-vaktraṁ
gṛhṇīmo yukti-sambhavāt

Synonyms

paurva — considering causal elements to include their manifest products; aparyam — or assuming elements to include their subtle causes; ataḥ — therefore; amīṣām — of these thinkers; prasaṅkhyānam — the counting; abhīpsatām — who are intending; yathā — how; viviktam — ascertained; yat-vaktram — from whose mouth; gṛhṇīmaḥ — We accept it; yukti — of reason; sambhavāt — because of the possibility.

Translation

Therefore, no matter which of these thinkers is speaking, and regardless of whether in their calculations they include material elements within their previous subtle causes or else within their subsequent manifest products, I accept their conclusions as authoritative, because a logical explanation can always be given for each of the different theories.

Purport

Although innumerable philosophers may rationally describe the material creation from different points of view, one cannot perfect one’s knowledge without Kṛṣṇa consciousness. An intellectual person should therefore not be falsely proud simply because he has ascertained a particular truth within the material world. The Lord here states that one who follows the Vedic way of analysis will undoubtedly have many insights concerning the material creation. Ultimately, however, one must become a devotee of the Supreme Lord and perfect one’s knowledge in Kṛṣṇa consciousness.

Devanagari

अनाद्यविद्यायुक्तस्य पुरुषस्यात्मवेदनम् ।
स्वतो न सम्भवादन्यस्तत्त्वज्ञो ज्ञानदो भवेत् ॥ १० ॥

Text

anādy-avidyā-yuktasya
puruṣasyātma-vedanam
svato na sambhavād anyas
tattva-jño jñāna-do bhavet

Synonyms

anādi — without beginning; avidyā — with ignorance; yuktasya — who is joined; puruṣasya — of a person; ātma-vedanam — the process of self-realization; svataḥ — by his own ability; na sambhavāt — because it cannot occur; anyaḥ — another person; tattva-jñaḥ — the knower of transcendental reality; jñāna-daḥ — the bestower of real knowledge; bhavet — must be.

Translation

Because a person who has been covered by ignorance since time immemorial is not capable of effecting his own self-realization, there must be some other personality who is in factual knowledge of the Absolute Truth and can impart this knowledge to him.

Purport

Although the Lord tolerates different methods of calculating material causes within their effects and material effects within their causes, there cannot be any speculation regarding the two spiritual elements found in this universe, namely the individual soul and the Supersoul. Lord Kṛṣṇa clearly states in this verse that the living entity is incapable of effecting his own enlightenment. The Supreme Lord is tattva-jña, omniscient, and jñāna-da, the spiritual master of the entire universe. Śrī Uddhava mentioned that some philosophers describe twenty-five elements and others twenty-six. The difference is that the twenty-six elements include a separate category for the individual soul and the Supreme Soul, Lord Kṛṣṇa, whereas the proponents of twenty-five elements artificially merge the two transcendental categories of jīva-tattva and viṣṇu-tattva, hiding the eternal supremacy of the Personality of Godhead.

Knowledge based on the three modes of material nature cannot rise to the transcendental platform, where the Personality of Godhead exists as the supreme enjoyer of eternal spiritual varieties of form, color, flavor, musical sounds and loving affairs. Mundane philosophers simply bounce back and forth between material enjoyment and material renunciation. Being victims of Māyāvāda (impersonal) perception of the Absolute Truth, they cannot achieve the shelter of the Personality of Godhead and thus cannot understand Him. Because foolish, impersonal philosophers consider themselves supreme, they are unable to appreciate that loving service exists on the spiritual platform. Stubbornly rejecting subservience to the Personality of Godhead, the impersonalists are eventually overwhelmed by the illusory potency of the Lord and undergo the miseries of material existence. The Vaiṣṇavas, on the other hand, are not envious of the Personality of Godhead. They gladly accept His shelter and supremacy, and thus the Lord personally takes charge of His devotees and enlightens them, filling them with His own transcendental bliss. Spiritual service to the Supreme Lord is in this way free from the disappointment and repression of material service.

Devanagari

पुरुषेश्व‍रयोरत्र न वैलक्षण्यमण्वपि ।
तदन्यकल्पनापार्था ज्ञानं च प्रकृतेर्गुण: ॥ ११ ॥

Text

puruṣeśvarayor atra
na vailakṣaṇyam aṇv api
tad-anya-kalpanāpārthā
jñānaṁ ca prakṛter guṇaḥ

Synonyms

puruṣa — between the enjoyer; īśvarayoḥ — and the supreme controller; atra — herein; na — there is no; vailakṣaṇyam — dissimilarity; aṇu — minute; api — even; tat — of them; anya — as being completely different; kalpanā — the imagined idea; apārthā — useless; jñānam — knowledge; ca — and; prakṛteḥ — of material nature; guṇaḥ — a quality.

Translation

According to knowledge in the material mode of goodness, there is no qualitative difference between the living entity and the supreme controller. The imagination of qualitative difference between them is useless speculation.

Purport

According to certain philosophers there are twenty-five elements, among which a single category is stipulated for both the individual living entity and the Supreme Lord. Such impersonal knowledge is declared by the Lord to be material: jñānaṁ ca prakṛter guṇaḥ. Such knowledge can, however, be accepted to establish the qualitative identity of the Supreme Lord and the living entities who expand from Him. Materialistic persons sometimes believe that there is a supreme spirit in heaven but also think that human beings are identical with their material bodies and thus qualitatively and perpetually separated from the Supreme Lord. Knowledge of the Lord’s qualitative oneness with the living entity, as described in this verse, refutes the materialistic concept of life and partially establishes the Absolute Truth. Śrī Caitanya Mahāprabhu described the actual situation as acintya-bhedābheda-tattva: the supreme controller and the controlled living entities are simultaneously one and different. In the material mode of goodness the oneness is perceived. As one proceeds further, to the stage of viśuddha-sattva, or purified spiritual goodness, one finds spiritual variety within the qualitative oneness, completing one’s knowledge of the Absolute Truth. The words na vailakṣaṇyam aṇv api boldly affirm that the individual living entity is indisputably part and parcel of the Supreme Lord and qualitatively one with Him. Any philosophical attempt to separate the living entity from the Supreme Lord and deny his eternal servitude to the Lord is thus refuted. Speculation arriving at the conclusion that the living entity has independent existence separate from the Lord is described here as apārthā, useless. Nevertheless, the theory of twenty-five elements is acceptable to the Lord as a preliminary phase in the evolution of spiritual knowledge.

Devanagari

प्रकृतिर्गुणसाम्यं वै प्रकृतेर्नात्मनो गुणा: ।
सत्त्वं रजस्तम इति स्थित्युत्पत्त्यन्तहेतव: ॥ १२ ॥

Text

prakṛtir guṇa-sāmyaṁ vai
prakṛter nātmano guṇāḥ
sattvaṁ rajas tama iti
sthity-utpatty-anta-hetavaḥ

Synonyms

prakṛtiḥ — material nature; guṇa — of the three modes; sāmyam — the original equilibrium; vai — indeed; prakṛteḥ — of nature; na ātmanaḥ — not of the spirit soul; guṇāḥ — these modes; sattvam — goodness; rajaḥ — passion; tamaḥ — ignorance; iti — thus called; sthiti — of the maintenance of universal creation; utpatti — its production; anta — and its annihilation; hetavaḥ — the causes.

Translation

Nature exists originally as the equilibrium of the three material modes, which pertain only to nature, not to the transcendental spirit soul. These modes — goodness, passion and ignorance — are the effective causes of the creation, maintenance and destruction of this universe.

Purport

In Bhagavad-gītā (3.27) it is stated:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.”

The three modes of nature, in their original state of equilibrium, as well as the subsequent creation generated from the modes, are vastly more powerful than the tiny living entity who is controlled by them. The living entity thus cannot be accepted as the actual doer or creator within the material world. The mode of goodness is symptomized by the experience of knowledge, the mode of passion by the experience of work, and the mode of ignorance by the experience of darkness. These modes of material knowledge, work and darkness have no real relation with the transcendental spirit soul, who exhibits his own qualities of eternality, bliss and knowledge (the sandhinī, saṁvit and hlādinī potencies of the Supreme Lord). The material modes have no access within the kingdom of God, in the unbounded atmosphere of which the eternal living entity is meant to live.

Devanagari

सत्त्वं ज्ञानं रज: कर्म तमोऽज्ञानमिहोच्यते ।
गुणव्यतिकर: काल: स्वभाव: सूत्रमेव च ॥ १३ ॥

Text

sattvaṁ jñānaṁ rajaḥ karma
tamo ’jñānam ihocyate
guṇa-vyatikaraḥ kālaḥ
svabhāvaḥ sūtram eva ca

Synonyms

sattvam — the mode of goodness; jñānam — knowledge; rajaḥ — the mode of passion; karma — fruitive work; tamaḥ — the mode of ignorance; ajñānam — foolishness; iha — in this world; ucyate — is called; guṇa — of the modes; vyatikaraḥ — the agitated transformation; kālaḥ — time; svabhāvaḥ — innate tendency, nature; sūtram — the mahat-tattva; eva — indeed; ca — also.

Translation

In this world the mode of goodness is recognized as knowledge, the mode of passion as fruitive work, and the mode of darkness as ignorance. Time is perceived as the agitated interaction of the material modes, and the totality of functional propensity is embodied by the primeval sūtra, or mahat-tattva.

Purport

The impetus for the interaction of the material elements is the forward movement of time. Because time is passing, the embryo grows within the womb, gradually comes out, grows up, produces by-products, dwindles and dies. All of this is due to the pushing of time. In the absence of the time factor, the material elements do not interact but remain inert in the form of pradhāna. Lord Kṛṣṇa is establishing the basic categories of the material world so that human beings can conceive of the Lord’s creation. Were the categories not condensed, analysis and conceptualization would be impossible, since the Lord’s potencies are infinite. Although there are numerous divisions of material elements within the basic divisions, the spirit soul is always to be understood as a distinct transcendental element, meant for residence in the kingdom of God.

Devanagari

पुरुष: प्रकृतिर्व्यक्तमहङ्कारो नभोऽनिल: ।
ज्योतिराप: क्षितिरिति तत्त्वान्युक्तानि मे नव ॥ १४ ॥

Text

puruṣaḥ prakṛtir vyaktam
ahaṅkāro nabho ’nilaḥ
jyotir āpaḥ kṣitir iti
tattvāny uktāni me nava

Synonyms

puruṣaḥ — the enjoyer; prakṛtiḥ — nature; vyaktam — the primeval manifestation of matter; ahaṅkāraḥ — false ego; nabhaḥ — ether; anilaḥ — air; jyotiḥ — fire; āpaḥ — water; kṣitiḥ — earth; iti — thus; tattvāni — the elements of creation; uktāni — have been described; me — by Me; nava — nine.

Translation

I have described the nine basic elements as the enjoying soul, nature, nature’s primeval manifestation of the mahat-tattva, false ego, ether, air, fire, water and earth.

Purport

Prakṛti, or nature, is originally unmanifest and later becomes manifest as the mahat-tattva. Although the living entity is puruṣa, an enjoyer, the real process by which he can enjoy is by satisfying the transcendental senses of the Lord, just as the hand eats by supplying food to the stomach. Within material nature the living entity becomes a false enjoyer, forgetting his subservience to the Lord. The material elements as well as the living entity and the Supersoul are thus systematically analyzed to demonstrate to the conditioned soul his actual constitutional position beyond material nature.

Devanagari

श्रोत्रं त्वग्दर्शनं घ्राणो जिह्वेति ज्ञानशक्तय: ।
वाक्पाण्युपस्थपाय्वङ्‍‍घ्रि: कर्माण्यङ्गोभयं मन: ॥ १५ ॥

Text

śrotraṁ tvag darśanaṁ ghrāṇo
jihveti jñāna-śaktayaḥ
vāk-pāṇy-upastha-pāyv-aṅghriḥ
karmāṇy aṅgobhayaṁ manaḥ

Synonyms

śrotram — the sense of hearing; tvak — the sense of touch, experienced upon the skin; darśanam — sight; ghrāṇaḥ — smell; jihvā — the sense of taste, experienced upon the tongue; iti — thus; jñāna-śaktayaḥ — the knowledge-acquiring senses; vāk — speech; pāṇi — the hands; upastha — the genitals; pāyu — the anus; aṅghriḥ — and the legs; karmāṇi — the working senses; aṅga — My dear Uddhava; ubhayam — belonging to both these categories; manaḥ — the mind.

Translation

Hearing, touch, sight, smell and taste are the five knowledge-acquiring senses, My dear Uddhava, and speech, the hands, the genitals, the anus and the legs constitute the five working senses. The mind belongs to both these categories.

Purport

Eleven elements are mentioned in this verse.

Devanagari

शब्द: स्पर्शो रसो गन्धो रूपं चेत्यर्थजातय: ।
गत्युक्त्युत्सर्गशिल्पानि कर्मायतनसिद्धय: ॥ १६ ॥

Text

śabdaḥ sparśo raso gandho
rūpaṁ cety artha-jātayaḥ
gaty-ukty-utsarga-śilpāni
karmāyatana-siddhayaḥ

Synonyms

śabdaḥ — sound; sparśaḥ — touch; rasaḥ — taste; gandhaḥ — fragrance; rūpam — form; ca — and; iti — thus; artha — of sense objects; jātayaḥ — the categories; gati — movement; ukti — speech; utsarga — excretion (by both the genitals and anus); śilpāni — and manufacture; karma-āyatana — by the above-mentioned working senses; siddhayaḥ — accomplished.

Translation

Sound, touch, taste, smell and form are the objects of the knowledge-acquiring senses, and movement, speech, excretion and manufacture are functions of the working senses.

Purport

Here the word utsarga refers to evacuation by the genitals and anus, and thus constitutes two elements. In this way ten elements are listed here in two sets of five.

Devanagari

सर्गादौ प्रकृतिर्ह्यस्य कार्यकारणरूपिणी ।
सत्त्वादिभिर्गुणैर्धत्ते पुरुषोऽव्यक्त ईक्षते ॥ १७ ॥

Text

sargādau prakṛtir hy asya
kārya-kāraṇa-rūpiṇī
sattvādibhir guṇair dhatte
puruṣo ’vyakta īkṣate

Synonyms

sarga — of creation; ādau — in the beginning; prakṛtiḥ — the material nature; hi — indeed; asya — of this universe; kārya — the manifest products; kāraṇa — and subtle causes; rūpiṇī — embodying; sattva-ādibhiḥ — by means of goodness, passion and ignorance; guṇaiḥ — the modes; dhatte — assumes its position; puruṣaḥ — the Supreme Lord; avyaktaḥ — not involved in material manifestation; īkṣate — witnesses.

Translation

In the beginning of creation nature assumes, by the modes of goodness, passion and ignorance, its form as the embodiment of all subtle causes and gross manifestations within the universe. The Supreme Personality of Godhead does not enter the interaction of material manifestation but merely glances upon nature.

Purport

The Personality of Godhead is not subject to transformation like the subtle and gross material elements. Thus the Lord is avyakta, or not materially manifest at any stage of cosmic evolution. Regardless of the specific method of cataloging the material elements, the Lord remains the ultimate creator, maintainer and annihilator of the total cosmic situation.

Devanagari

व्यक्तादयो विकुर्वाणा धातव: पुरुषेक्षया ।
लब्धवीर्या: सृजन्त्यण्डं संहता: प्रकृतेर्बलात् ॥ १८ ॥

Text

vyaktādayo vikurvāṇā
dhātavaḥ puruṣekṣayā
labdha-vīryāḥ sṛjanty aṇḍaṁ
saṁhatāḥ prakṛter balāt

Synonyms

vyakta-ādayaḥ — the mahat-tattva and so on; vikurvāṇāḥ — undergoing transformation; dhātavaḥ — the elements; puruṣa — of the Lord; īkṣayā — by the glance; labdha — having attained; vīryāḥ — their potencies; sṛjanti — they create; aṇḍam — the egg of the universe; saṁhatāḥ — amalgamated; prakṛteḥ — of nature; balāt — by the power.

Translation

As the material elements, headed by the mahat-tattva, are transformed, they receive their specific potencies from the glance of the Supreme Lord, and being amalgamated by the power of nature, they create the universal egg.

Devanagari

सप्तैव धातव इति तत्रार्था: पञ्चखादय: ।
ज्ञानमात्मोभयाधारस्ततो देहेन्द्रियासव: ॥ १९ ॥

Text

saptaiva dhātava iti
tatrārthāḥ pañca khādayaḥ
jñānam ātmobhayādhāras
tato dehendriyāsavaḥ

Synonyms

sapta — seven; eva — indeed; dhātavaḥ — elements; iti — thus saying; tatra — therein; arthāḥ — the physical elements; pañca — five; kha-ādayaḥ — beginning with ether; jñānam — the spirit soul, who is the possessor of knowledge; ātmā — the Supreme Soul; ubhaya — of both (the seen nature and the jīva who is its seer); ādhāraḥ — the fundamental basis; tataḥ — from these; deha — the body; indriya — senses; asavaḥ — and vital airs.

Translation

According to some philosophers there are seven elements, namely earth, water, fire, air and ether, along with the conscious spirit soul and the Supreme Soul, who is the basis of both the material elements and the ordinary spirit soul. According to this theory, the body, senses, life air and all material phenomena are produced from these seven elements.

Purport

Having explained His own viewpoint, the Lord now summarizes various other analytic methodologies.

Devanagari

षडित्यत्रापि भूतानि पञ्चषष्ठ: पर: पुमान् ।
तैर्युक्त आत्मसम्भूतै: सृष्ट्वेदं समपाविशत् ॥ २० ॥

Text

ṣaḍ ity atrāpi bhūtāni
pañca ṣaṣṭhaḥ paraḥ pumān
tair yukta ātma-sambhūtaiḥ
sṛṣṭvedaṁ samapāviśat

Synonyms

ṣaṭ — six; iti — thus; atra — in this theory; api — also; bhūtāni — the elements; pañca — five; ṣaṣṭhaḥ — the sixth; paraḥ — the transcendental; pumān — Supreme Personality; taiḥ — with those (five gross elements); yuktaḥ — conjoined; ātma — from Himself; sambhūtaiḥ — created; sṛṣṭvā — sending forth; idam — this creation; samupāviśat — He entered within it.

Translation

Other philosophers state that there are six elements — the five physical elements (earth, water, fire, air and ether) and the sixth element, the Supreme Personality of Godhead. That Supreme Lord, endowed with the elements that He has brought forth from Himself, creates this universe and then personally enters within it.

Purport

Śrīla Śrīdhara Svāmī states that according to this philosophy, the ordinary living entity is included within the category of the Supersoul. This theory thus accepts only the Supreme Personality of Godhead and the five physical elements.

Devanagari

चत्वार्येवेति तत्रापि तेज आपोऽन्नमात्मन: ।
जातानि तैरिदं जातं जन्मावयविन: खलु ॥ २१ ॥

Text

catvāry eveti tatrāpi
teja āpo ’nnam ātmanaḥ
jātāni tair idaṁ jātaṁ
janmāvayavinaḥ khalu

Synonyms

catvāri — four; eva — also; iti — thus; tatra — in that case; api — even; tejaḥ — fire; āpaḥ — water; annam — earth; ātmanaḥ — from the Self; jātāni — all arising; taiḥ — by them; idam — this cosmos; jātam — has come about; janma — the birth; avayavinaḥ — of the manifest product; khalu — indeed.

Translation

Some philosophers propose the existence of four basic elements, of which three — fire, water and earth — emanate from the fourth, the Self. Once existing, these elements produce the cosmic manifestation, in which all material creation takes place.

Devanagari

सङ्ख्याने सप्तदशके भूतमात्रेन्द्रियाणि च ।
पञ्च पञ्चैकमनसा आत्मा सप्तदश: स्मृत: ॥ २२ ॥

Text

saṅkhyāne saptadaśake
bhūta-mātrendriyāṇi ca
pañca pañcaika-manasā
ātmā saptadaśaḥ smṛtaḥ

Synonyms

saṅkhyāne — in the enumeration; saptadaśake — in terms of seventeen elements; bhūta — the five gross elements; mātra — the five subtle perceptions pertaining to each; indriyāṇi — and the five corresponding senses; ca — also; pañca pañca — in groups of five; eka-manasā — along with the one mind; ātmā — the soul; saptadaśaḥ — as the seventeenth; smṛtaḥ — is so considered.

Translation

Some calculate the existence of seventeen basic elements, namely the five gross elements, the five objects of perception, the five sensory organs, the mind, and the soul as the seventeenth element.

Devanagari

तद्वत् षोडशसङ्ख्याने आत्मैव मन उच्यते ।
भूतेन्द्रियाणि पञ्चैव मन आत्मा त्रयोदश ॥ २३ ॥

Text

tadvat ṣoḍaśa-saṅkhyāne
ātmaiva mana ucyate
bhūtendriyāṇi pañcaiva
mana ātmā trayodaśa

Synonyms

tadvat — similarly; ṣoḍaśa-saṅkhyāne — in counting sixteen; ātmā — the soul; eva — indeed; manaḥ — as the mind; ucyate — is identified; bhūta — the five gross elements; indriyāṇi — the senses; pañca — five; eva — certainly; manaḥ — the mind; ātmā — the soul (both the individual soul and the Supersoul); trayodaśa — thirteen.

Translation

According to the calculation of sixteen elements, the only difference from the previous theory is that the soul is identified with the mind. If we think in terms of five physical elements, five senses, the mind, the individual soul and the Supreme Lord, there are thirteen elements.

Purport

According to the theory of thirteen elements, the sense objects — aroma, taste, form, touch and sound — are considered by-products of the interaction of the senses and physical matter.

Devanagari

एकादशत्व आत्मासौ महाभूतेन्द्रियाणि च ।
अष्टौ प्रकृतयश्चैव पुरुषश्च नवेत्यथ ॥ २४ ॥

Text

ekādaśatva ātmāsau
mahā-bhūtendriyāṇi ca
aṣṭau prakṛtayaś caiva
puruṣaś ca navety atha

Synonyms

ekādaśatve — in the consideration of eleven; ātmā — the soul; asau — this; mahā-bhūta — the gross elements; indriyāṇi — the senses; ca — and; aṣṭau — eight; prakṛtayaḥ — natural elements (earth, water, fire, air, ether, mind, intelligence and false ego); ca — also; eva — certainly; puruṣaḥ — the Supreme Lord; ca — and; nava — nine; iti — thus; atha — furthermore.

Translation

Counting eleven, there are the soul, the gross elements and the senses. Eight gross and subtle elements plus the Supreme Lord would make nine.

Devanagari

इति नानाप्रसङ्ख्यानं तत्त्वानामृषिभि: कृतम् ।
सर्वं न्याय्यं युक्तिमत्त्वाद् विदुषां किमशोभनम् ॥ २५ ॥

Text

iti nānā-prasaṅkhyānaṁ
tattvānām ṛṣibhiḥ kṛtam
sarvaṁ nyāyyaṁ yuktimattvād
viduṣāṁ kim aśobhanam

Synonyms

iti — in these ways; nānā — various; prasaṅkhyānam — enumeration; tattvānām — of the elements; ṛṣibhiḥ — by the sages; kṛtam — has been done; sarvam — all this; nyāyyam — logical; yukti-mattvāt — because of the presentation of rational arguments; viduṣām — of those who are learned; kim — what; aśobhanam — lack of brilliance.

Translation

Thus great philosophers have analyzed the material elements in many different ways. All of their proposals are reasonable, since they are all presented with ample logic. Indeed, such philosophical brilliance is expected of the truly learned.

Purport

The material world has been analyzed in innumerable ways by innumerable brilliant philosophers, but the conclusion is always one — the Supreme Personality of Godhead, Vāsudeva. Aspiring philosophers need not waste their precious time showing off their intellectual brilliance, because there is little left to analyze on the material platform. One should simply surrender to the Absolute Truth, the supreme element, Lord Śrī Kṛṣṇa, and uncover one’s eternal consciousness of God.

Devanagari

श्रीउद्धव उवाच
प्रकृति: पुरुषश्चोभौ यद्यप्यात्मविलक्षणौ । अन्योन्यापाश्रयात् कृष्ण द‍ृश्यते न भिदा तयो: । प्रकृतौ लक्ष्यते ह्यात्मा प्रकृतिश्च तथात्मनि ॥ २६ ॥

Text

śrī-uddhava uvāca
prakṛtiḥ puruṣaś cobhau
yady apy ātma-vilakṣaṇau
anyonyāpāśrayāt kṛṣṇa
dṛśyate na bhidā tayoḥ
prakṛtau lakṣyate hy ātmā
prakṛtiś ca tathātmani

Synonyms

śrī-uddhavaḥ uvāca — Śrī Uddhava said; prakṛtiḥ — nature; puruṣaḥ — the enjoyer, or living entity; ca — and; ubhau — both; yadi api — although; ātma — constitutionally; vilakṣaṇau — distinct; anyonya — mutual; apāśrayāt — because of shelter; kṛṣṇa — O Lord Kṛṣṇa; dṛśyate na — it does not appear; bhidā — any difference; tayoḥ — between them; prakṛtau — within nature; lakṣyate — is apparently seen; hi — indeed; ātmā — the soul; prakṛtiḥ — nature; ca — and; tathā — also; ātmani — in the soul.

Translation

Śrī Uddhava inquired: Although nature and the living entity are constitutionally distinct, O Lord Kṛṣṇa, there appears to be no difference between them, because they are found residing within one another. Thus the soul appears to be within nature and nature within the soul.

Purport

Śrī Uddhava here expresses the doubt that arises in the heart of an ordinary conditioned soul. Although the Vedic scriptures declare that the material body is a temporary fabrication of the material modes of nature, the conscious living entity within the body is actually an eternal spirit soul. In Bhagavad-gītā Lord Kṛṣṇa has declared the material elements constituting the body to be His separated, inferior energy, whereas the living entity is the superior, conscious energy of the Lord. Still, in conditioned life the material body and conditioned soul appear inseparable and thus nondifferent. Because the living entity enters the womb of a mother and gradually comes out in a developed body, the soul appears to have entered deeply within material nature. Similarly, by the soul’s identification with the material body, the body appears to enter deeply within the consciousness of the soul. What is more, the body cannot exist without the presence of the soul. By this apparent mutual dependence, the difference between the body and soul is obscured. Śrī Uddhava therefore questions the Lord in order to clarify this issue.

Devanagari

एवं मे पुण्डरीकाक्ष महान्तं संशयं हृदि ।
छेत्तुमर्हसि सर्वज्ञ वचोभिर्नयनैपुणै: ॥ २७ ॥

Text

evaṁ me puṇḍarīkākṣa
mahāntaṁ saṁśayaṁ hṛdi
chettum arhasi sarva-jña
vacobhir naya-naipuṇaiḥ

Synonyms

evam — thus; me — my; puṇḍarīka-akṣa — O lotus-eyed Lord; mahāntam — great; saṁśayam — doubt; hṛdi — within my heart; chettum — cut; arhasi — You should please; sarva-jña — O omniscient one; vacobhiḥ — with Your words; naya — in reasoning; naipuṇaiḥ — very expert.

Translation

O lotus-eyed Kṛṣṇa, O omniscient Lord, kindly cut this great doubt out of my heart with Your own words, which exhibit Your great skill in reasoning.

Purport

Śrī Uddhava requests Lord Kṛṣṇa to clearly demonstrate the difference between the material body and the spirit soul.

Devanagari

त्वत्तो ज्ञानं हि जीवानां प्रमोषस्तेऽत्र शक्तित: ।
त्वमेव ह्यात्ममायाया गतिं वेत्थ न चापर: ॥ २८ ॥

Text

tvatto jñānaṁ hi jīvānāṁ
pramoṣas te ’tra śaktitaḥ
tvam eva hy ātma-māyāyā
gatiṁ vettha na cāparaḥ

Synonyms

tvattaḥ — from You; jñānam — knowledge; hi — indeed; jīvānām — of the living beings; pramoṣaḥ — stealing away; te — Your; atra — in this knowledge; śaktitaḥ — by the potency; tvam — You; eva — alone; hi — indeed; ātma — Your own; māyāyāḥ — of the illusory potency; gatim — the real nature; vettha — You know; na — not; ca — and; aparaḥ — any other person.

Translation

From You alone the knowledge of the living beings arises, and by Your potency that knowledge is stolen away. Indeed, no one but Yourself can understand the real nature of Your illusory potency.

Purport

As stated in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaṁ ca: “From Me come remembrance, knowledge and forgetfulness.” By the Lord’s causeless mercy one is enlightened with knowledge, and by the Lord’s illusory potency that knowledge vanishes and one is merged into ignorance. Those bewildered by māyā cannot understand the difference between the material body and the spirit soul and thus should hear from the Lord Himself to remove this illusory covering.

Devanagari

श्रीभगवानुवाच
प्रकृति: पुरुषश्चेति विकल्प: पुरुषर्षभ ।
एष वैकारिक: सर्गो गुणव्यतिकरात्मक: ॥ २९ ॥

Text

śrī-bhagavān uvāca
prakṛtiḥ puruṣaś ceti
vikalpaḥ puruṣarṣabha
eṣa vaikārikaḥ sargo
guṇa-vyatikarātmakaḥ

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prakṛtiḥ — nature; puruṣaḥ — the enjoyer, living entity; ca — and; iti — thus; vikalpaḥ — complete distinction; puruṣa-ṛṣabha — O best among men; eṣaḥ — this; vaikārikaḥ — subject to transformation; sargaḥ — creation; guṇa — of the modes of nature; vyatikara — the agitation; ātmakaḥ — based upon.

Translation

The Supreme Personality of Godhead said: O best among men, material nature and its enjoyer are clearly distinct. This manifest creation undergoes constant transformation, being founded upon the agitation of the modes of nature.

Purport

The word puruṣa indicates the living entity and also the Supreme Lord, who is the supreme living entity. Material nature, subject to transformation, is full of duality, whereas the Lord is one and absolute. Material nature is dependent on its creator, maintainer and annihilator; the Lord, however, is completely self-reliant and independent. In the same way, material nature is unconscious and dull, lacking self-awareness, whereas the Supreme Lord is self-sufficient omniscience. The individual living entity shares the eternality, bliss and knowledge of the Personality of Godhead and is also completely distinct from material nature.

The word sarga here refers to the material amalgamation of the body, which covers the living entity. The material body undergoes constant transformation and is thus clearly different from the living entity, who is eternally the same. In the transcendental kingdom of God there is no conflict or agitation caused by creation, maintenance and destruction as exhibited in the material world. There all variety is resolved in the transcendental loving experience of Kṛṣṇa consciousness, the natural constitutional position of the soul.

Devanagari

ममाङ्ग माया गुणमय्यनेकधा
विकल्पबुद्धीश्च गुणैर्विधत्ते ।
वैकारिकस्‍त्रिविधोऽध्यात्ममेक-
मथाधिदैवमधिभूतमन्यत् ॥ ३० ॥

Text

mamāṅga māyā guṇa-mayy anekadhā
vikalpa-buddhīś ca guṇair vidhatte
vaikārikas tri-vidho ’dhyātmam ekam
athādhidaivam adhibhūtam anyat

Synonyms

mama — My; aṅga — My dear Uddhava; māyā — material energy; guṇa-mayī — consisting of the three modes; anekadhā — manifold; vikalpa — different manifestations; buddhīḥ — and perceptions of these differences; ca — and; guṇaiḥ — by the modes; vidhatte — establishes; vaikārikaḥ — the full-blown manifestation of transformations; tri-vidhaḥ — having three aspects; adhyātmam — called adhyātma; ekam — one; atha — and; adhidaivamadhidaiva; adhibhūtamadhibhūta; anyat — another.

Translation

My dear Uddhava, My material energy, comprising three modes and acting through them, manifests the varieties of creation along with varieties of consciousness for perceiving them. The manifest result of material transformation is understood in three aspects: adhyātmic, adhidaivic and adhibhautic.

Purport

The word vikalpa-buddhīḥ indicates that consciousness within various material bodies reveals different aspects of the Lord’s creation. Birds such as seagulls glide on the ocean breezes, experiencing the Lord’s creation of wind and altitude. The fish experience life within the water, and other creatures intimately experience life within trees or within the earth. Human society affords its own varieties of awareness, and similarly in heaven and hell different experiences are available. All types of material consciousness are transformations of the three modes of material nature, the expansions of the Lord’s illusory energy.

Devanagari

द‍ृग् रूपमार्कं वपुरत्र रन्ध्रे
परस्परं सिध्यति य: स्वत: खे ।
आत्मा यदेषामपरो य आद्य:
स्वयानुभूत्याखिलसिद्धसिद्धि: ॥ ३१ ॥

Text

dṛg rūpam ārkaṁ vapur atra randhre
parasparaṁ sidhyati yaḥ svataḥ khe
ātmā yad eṣām aparo ya ādyaḥ
svayānubhūtyākhila-siddha-siddhiḥ

Synonyms

dṛk — the function of sight (as adhyātma); rūpam — visible form (as adhibhūta); ārkam — of the sun; vapuḥ — the partial image (as adhidaiva); atra — in this; randhre — aperture (of the eyeball); parasparam — mutually; sidhyati — cause the manifestation of each other; yaḥ — which; svataḥ — by its own power; khe — in the sky; ātmā — the Supersoul; yat — which; eṣām — of these (three features); aparaḥ — separate; yaḥ — who; ādyaḥ — the original cause; svayā — by His own; anubhūtyā — transcendental experience; akhila — of all; siddha — manifest phenomena; siddhiḥ — the source of manifestation.

Translation

Sight, visible form and the reflected image of the sun within the aperture of the eye all work together to reveal one another. But the original sun standing in the sky is self-manifested. Similarly, the Supreme Soul, the original cause of all entities, who is thus separate from all of them, acts by the illumination of His own transcendental experience as the ultimate source of manifestation of all mutually manifesting objects.

Purport

Form is recognized by the function of the eye, and the eye’s function is understood by the presence of perceivable form. This interaction of sight and form further depends on the presence of light provided by the demigods, whose service of universal management depends on the presence of those who are to be managed, namely the living entities experiencing form with their eyes. Thus the three factors — adhyātma, represented by the senses such as the eye; adhibhūta, the sense objects such as form; and adhidaiva, the influence of the controlling deities — exist in an interdependent relationship.

The sun globe itself is said to be self-manifest, self-luminous and self-experiencing; it does not share the interdependence of the senses and sense objects although facilitating their function. Similarly, the Supreme Personality of Godhead facilitates the interdependent experiences of all living entities. For example, newspapers, radio and television reveal world events to the mass of people. Parents reveal facts about life to their children, teachers to their students, friends to friends, and so on. The government manifests its will to the people and the people to their government. The sun and moon reveal the visual forms of all objects, and the perception of sound reveals audible form. The vibrations of particular types of music or rhetoric reveal the inner feelings of other living beings, and other types of knowledge are revealed by aroma, touch and taste. In this way, through the interaction of the senses and mind with innumerable sense objects, different types of knowledge are acquired. All such informative interactions, however, depend upon the supreme illuminating power of the Personality of Godhead. As stated in Brahma-saṁhitā (5.52), yac-cakṣur eṣa savitā sakala-grahāṇām: “Among all the planets the sun is considered the eye of the Supreme Lord.” The Personality of Godhead is eternally omniscient by His own transcendental potency, and thus no one can reveal anything to the Lord about anything. Still, Lord Kṛṣṇa humbly accepts our prayers offered in Kṛṣṇa consciousness. In conclusion, Lord Kṛṣṇa clearly explains here that His sublime characteristics are completely different from those of the manifest universe. The Lord is therefore the supreme transcendental entity, free from all material influence.

Devanagari

एवं त्वगादि श्रवणादि चक्षु- ।
र्जिह्वादि नासादि च चित्तयुक्तम् ॥ ३२ ॥

Text

evaṁ tvag-ādi śravaṇādi cakṣur
jihvādi nāsādi ca citta-yuktam

Synonyms

evam — in the same way; tvak-ādi — the skin, the sensation of touch and the demigod of the wind, Vāyu; śravaṇa-ādi — the ears, the sensation of sound and the demigods of the directions; cakṣuḥ — the eyes (described in the previous verse); jihvā-adi — the tongue, the sensation of taste and the god of water, Varuṇa; nāsa-ādi — the nose, the sensation of smell and the Aśvinī-kumāras; ca — also; citta-yuktam — along with consciousness (implying not only conditioned consciousness together with the object of that consciousness and the presiding Deity Vāsudeva, but also the mind together with the object of thought and the moon-god Candra, intelligence with the object of intelligence and Lord Brahmā, and false ego together with the identification of false ego and Lord Rudra).

Translation

Similarly, the sense organs, namely the skin, ears, eyes, tongue and nose — as well as the functions of the subtle body, namely conditioned consciousness, mind, intelligence and false ego — can all be analyzed in terms of the threefold distinction of sense, object of perception and presiding deity.

Purport

The individual soul has no permanent relationship with the inter- dependent material functions of the senses, sense objects and controlling deities. The living entity is originally pure spirit soul and is meant to depend on the Personality of Godhead in the spiritual world. It is useless to try to analyze matter and spirit within the same categories, since they belong to different potencies of the Supreme Lord. Thus the act of spiritually perceiving the Supreme Lord, His abode and one’s own self is an entirely antimaterial process realized within pure Kṛṣṇa consciousness.

Devanagari

योऽसौ गुणक्षोभकृतो विकार:
प्रधानमूलान्महत: प्रसूत: ।
अहं त्रिवृन्मोहविकल्पहेतु-
र्वैकारिकस्तामस ऐन्द्रियश्च ॥ ३३ ॥

Text

yo ’sau guṇa-kṣobha-kṛto vikāraḥ
pradhāna-mūlān mahataḥ prasūtaḥ
ahaṁ tri-vṛn moha-vikalpa-hetur
vaikārikas tāmasa aindriyaś ca

Synonyms

yaḥ asau — this; guṇa — of the modes of nature; kṣobha — by the agitation; kṛtaḥ — caused; vikāraḥ — transformation; pradhāna-mūlāt — which is generated from the pradhāna, the unmanifest form of the total material nature; mahataḥ — from the mahat-tattva; prasūtaḥ — generated; aham — false ego; tri-vṛt — in three phases; moha — of bewilderment; vikalpa — and material variety; hetuḥ — the cause; vaikārikaḥ — in the mode of goodness; tāmasaḥ — in the mode of ignorance; aindriyaḥ — in the mode of passion; ca — and.

Translation

When the three modes of nature are agitated, the resultant transformation appears as the element false ego in three phases — goodness, passion and ignorance. Generated from the mahat-tattva, which is itself produced from the unmanifest pradhāna, this false ego becomes the cause of all material illusion and duality.

Purport

By giving up one’s false ego of identification with the three modes of nature, one can achieve Kṛṣṇa consciousness, the pure, original state of existence. The word moha-vikalpa-hetuḥ indicates that because of false ego one considers himself to be the enjoyer of nature and thus develops a false sense of material duality in terms of material happiness and distress. False ego is removed by identifying oneself as the Lord’s eternal servitor in full Kṛṣṇa consciousness.

Devanagari

आत्मा परिज्ञानमयो विवादो
ह्यस्तीति नास्तीति भिदार्थनिष्ठ: ।
व्यर्थोऽपि नैवोपरमेत पुंसां
मत्त: परावृत्तधियां स्वलोकात् ॥ ३४ ॥

Text

ātmāparijñāna-mayo vivādo
hy astīti nāstīti bhidārtha-niṣṭhaḥ
vyartho ’pi naivoparameta puṁsāṁ
mattaḥ parāvṛtta-dhiyāṁ sva-lokāt

Synonyms

ātma — of the Supreme Soul; aparijñāna-mayaḥ — based on lack of full knowledge; vivādaḥ — speculative argument; hi — indeed; asti — (this world) is real; iti — thus saying; na asti — it is not real; iti — thus saying; bhidā — material differences; artha-niṣṭhaḥ — having as its focus of discussion; vyarthaḥ — worthless; api — although; na — does not; eva — certainly; uparameta — cease; puṁsām — for persons; mattaḥ — from Me; parāvṛtta — who have turned; dhiyām — their attention; sva-lokāt — who am nondifferent from them.

Translation

The speculative argument of philosophers — “This world is real,” “No, it is not real” — is based upon incomplete knowledge of the Supreme Soul and is simply aimed at understanding material dualities. Although such argument is useless, persons who have turned their attention away from Me, their own true Self, are unable to give it up.

Purport

If one doubts the existence of the Supreme Personality of Godhead, one will inevitably doubt the reality of the Lord’s creation. Thus, without understanding Lord Kṛṣṇa, mere argument and debate over the reality and nonreality of the material world are useless. The material world is real specifically because it emanates from the supreme reality, Lord Kṛṣṇa. Without understanding the reality of Lord Kṛṣṇa one can never definitely ascertain the reality of His creation; one will always wonder if he is actually seeing something or merely thinking that he is seeing it. This kind of speculation can never be resolved without taking shelter of the Supreme Lord and is therefore useless. The devotees of the Lord are not inclined to such argument, because they are factually advancing in spiritual enlightenment and are fully satisfied with their progressively more beautiful experience of Kṛṣṇa consciousness.

Devanagari

श्रीउद्धव उवाच
त्वत्त: परावृत्तधिय: स्वकृतै: कर्मभि: प्रभो ।
उच्चावचान् यथा देहान् गृह्णन्ति विसृजन्ति च ॥ ३५ ॥
तन्ममाख्याहि गोविन्द दुर्विभाव्यमनात्मभि: ।
न ह्येतत् प्रायशो लोके विद्वांस: सन्ति वञ्चिता: ॥ ३६ ॥

Text

śrī-uddhava uvāca
tvattaḥ parāvṛtta-dhiyaḥ
sva-kṛtaiḥ karmabhiḥ prabho
uccāvacān yathā dehān
gṛhṇanti visṛjanti ca
tan mamākhyāhi govinda
durvibhāvyam anātmabhiḥ
na hy etat prāyaśo loke
vidvāṁsaḥ santi vañcitāḥ

Synonyms

śrī-uddhavaḥ uvāca — Śrī Uddhava said; tvattaḥ — from You; parāvṛtta — diverted; dhiyaḥ — whose minds; sva-kṛtaiḥ — done by them; karmabhiḥ — by the fruitive activities; prabho — O supreme master; ucca-avacān — higher and lower; yathā — in which way; dehān — material bodies; gṛhṇanti — they accept; visṛjanti — give up; ca — and; tat — that; mama — to me; ākhyāhi — please explain; govinda — O Govinda; durvibhāvyam — impossible to understand; anātmabhiḥ — by those who are not intelligent; na — not; hi — indeed; etat — about this; prāyaśaḥ — for the most part; loke — in this world; vidvāṁsaḥ — knowledgeable; santi — they are; vañcitāḥ — who are cheated (by material illusion).

Translation

Śrī Uddhava said: O supreme master, the intelligence of those dedicated to fruitive activities is certainly deviated from You. Please explain to me how such persons accept superior and inferior bodies by their materialistic activities and then give up such bodies. O Govinda, this topic is very difficult for foolish persons to understand. Being cheated by illusion in this world, they generally do not become aware of these facts.

Purport

No one can be considered intelligent without understanding the science of God, which includes a description of the negative results of those who have forgotten their eternal relationship with Him. There are many so-called wise men in the world, but although considering themselves to be most intelligent, they generally do not surrender to the supreme intelligence of the Lord. Thus they concoct varieties of philosophies according to their positions within the modes of nature. However, one cannot escape the influence of material nature through philosophy generated from that same illusory nature. Liberation is achieved by perfect knowledge coming from the spiritual platform, the kingdom of God. By faithfully hearing from Lord Kṛṣṇa and His authorized representatives one can easily achieve liberation and go back home, back to Godhead.

Devanagari

श्रीभगवानुवाच
मन: कर्ममयं नृणामिन्द्रियै: पञ्चभिर्युतम् ।
लोकाल्ल‍ोकं प्रयात्यन्य आत्मा तदनुवर्तते ॥ ३७ ॥

Text

śrī-bhagavān uvāca
manaḥ karma-mayaṁ ṇṝṇām
indriyaiḥ pañcabhir yutam
lokāl lokaṁ prayāty anya
ātmā tad anuvartate

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; manaḥ — the mind; karma-mayam — shaped by fruitive work; nṝṇām — of persons; indriyaiḥ — along with the senses; pañcabhiḥ — five; yutam — conjoined; lokāt — from one world; lokam — to another world; prayāti — travels; anyaḥ — separate; ātmā — the soul; tat — that mind; anuvartate — follows.

Translation

Lord Kṛṣṇa said: The material mind of men is shaped by the reactions of fruitive work. Along with the five senses, it travels from one material body to another. The spirit soul, although different from this mind, follows it.

Devanagari

ध्यायन् मनोऽनु विषयान् द‍ृष्टान् वानुश्रुतानथ ।
उद्यत् सीदत् कर्मतन्त्रं स्मृतिस्तदनु शाम्यति ॥ ३८ ॥

Text

dhyāyan mano ’nu viṣayān
dṛṣṭān vānuśrutān atha
udyat sīdat karma-tantraṁ
smṛtis tad anu śāmyati

Synonyms

dhyāyat — meditating; manaḥ — the mind; anu — regularly; viṣayān — on the sense objects; dṛṣṭān — seen; — or; anuśrutān — heard from Vedic authority; atha — subsequently; udyat — rising; sīdat — dissolving; karma-tantram — bound to the reactions of fruitive work; smṛtiḥ — remembrance; tat anu — after that; śāmyati — is destroyed.

Translation

The mind, bound to the reactions of fruitive work, always meditates on the objects of the senses, both those that are seen in this world and those that are heard about from Vedic authority. Consequently, the mind appears to come into being and to suffer annihilation along with its objects of perception, and thus its ability to distinguish past and future is lost.

Purport

One may ask how the subtle body, or mind, gives up its connection with one physical body and enters another. Such entering and leaving of physical bodies is called birth and death by conditioned souls. One utilizes his present senses to meditate on the visible objects of this world — beautiful women, palatial estates, and so on — and similarly one daydreams about the heavenly planets described in the Vedas. As death occurs, the mind is pulled away from the objects of its immediate experience and enters another body to experience a new set of sense objects. As the mind undergoes total reorientation there is the apparent loss of one’s previous mentality and creation of a new mind, though actually the same mind is experiencing, but in a different way.

The conditioned soul is overwhelmed by the constant flow of material experience consisting of direct perception and abstract contemplation of the objects of this world. One thereby loses his transcendental memory of his relationship with God. As soon as one identifies with this world he forgets his eternal identity and surrenders to the false ego created by māyā.

Devanagari

विषयाभिनिवेशेन नात्मानं यत् स्मरेत् पुन: ।
जन्तोर्वै कस्यचिद्धेतोर्मृत्युरत्यन्तविस्मृति: ॥ ३९ ॥

Text

viṣayābhiniveśena
nātmānaṁ yat smaret punaḥ
jantor vai kasyacid dhetor
mṛtyur atyanta-vismṛtiḥ

Synonyms

viṣaya — in (new) objects of perception; abhiniveśena — because of absorption; na — not; ātmānam — his previous self; yat — the situation in which; smaret — remembers; punaḥ — any more; jantoḥ — of the living entity; vai — indeed; kasyacit hetoḥ — for any reason or other; mṛtyuḥ — known as death; atyanta — total; vismṛtiḥ — forgetfulness.

Translation

When the living entity passes from the present body to the next body, which is created by his own karma, he becomes absorbed in the pleasurable and painful sensations of the new body and completely forgets the experience of the previous body. This total forgetfulness of one’s previous material identity, which comes about for one reason or another, is called death.

Purport

Depending on one’s karma, or fruitive activities, one may achieve a beautiful, wealthy or powerful body or be degraded to an abominable condition of life. Taking birth in heaven or in hell, the living entity learns to completely identify his ego with the new body and thus becomes absorbed in the pleasure, fear, opulence or suffering of the new body, completely forgetting the experiences of the previous body. Death occurs when the specific karma allotted to a physical body is finished. Since that particular body’s karma is used up, it can no longer act upon one’s mind; in that way one forgets the previous body. The new body is created by nature so that one can experience the karma currently in effect. Consequently one’s entire consciousness becomes absorbed in one’s current body in order that one can fully experience the results of his previous activities. Because the living entity falsely identifies himself as the body, bodily death is experienced as death of the soul. Actually, however, the soul is eternal and is never subject to creation or annihilation. This analytic knowledge of self-realization is easily understood in Kṛṣṇa consciousness.

Devanagari

जन्म त्वात्मतया पुंस: सर्वभावेन भूरिद ।
विषयस्वीकृतिं प्राहुर्यथा स्वप्नमनोरथ: ॥ ४० ॥

Text

janma tv ātmatayā puṁsaḥ
sarva-bhāvena bhūri-da
viṣaya-svīkṛtiṁ prāhur
yathā svapna-manorathaḥ

Synonyms

janma — birth; tu — and; ātmatayā — by identification with oneself; puṁsaḥ — of a person; sarva-bhāvena — completely; bhūri-da — O most charitable Uddhava; viṣaya — of the body; svī-kṛtim — the acceptance; prāhuḥ — is called; yathā — just as; svapna — a dream; manaḥ-rathaḥ — or a mental fantasy.

Translation

O most charitable Uddhava, what is called birth is simply a person’s total identification with a new body. One accepts the new body just as one completely accepts the experience of a dream or a fantasy as reality.

Purport

Identification with one’s material body surpasses the mere affection and attachment one feels for the bodies of relatives or friends. The word sarva-bhāvena here shows that one totally accepts the material body to be oneself, just as one completely accepts the experience of a dream as real. Mere imagination without practical action is called a daydream; the mental concoction that occurs in a sleeping state is called a dream. Our identification with our own body and our blind acceptance of bodily relationships as permanent constitute a prolonged form of dreaming or fantasy in which one imagines oneself to be separate from the Supreme Personality of Godhead. The term birth, therefore, does not refer to the generation of a new entity but to the blind acceptance by the spirit soul of a new material body.

Devanagari

स्वप्नं मनोरथं चेत्थं प्राक्तनं न स्मरत्यसौ ।
तत्र पूर्वमिवात्मानमपूर्वम् चानुपश्यति ॥ ४१ ॥

Text

svapnaṁ manorathaṁ cetthaṁ
prāktanaṁ na smaraty asau
tatra pūrvam ivātmānam
apūrvam cānupaśyati

Synonyms

svapnam — a dream; manaḥ-ratham — a daydream; ca — and; ittham — thus; prāktanam — previous; na smarati — does not remember; asau — he; tatra — in that (present body); pūrvam — the previous; iva — as if; ātmānam — himself; apūrvam — having no past; ca — and; anupaśyati — he views.

Translation

Just as a person experiencing a dream or daydream does not remember his previous dreams or daydreams, a person situated in his present body, although having existed prior to it, thinks that he has only recently come into being.

Purport

The objection may be raised that sometimes when experiencing a dream one actually remembers a previous dream. Śrīla Viśvanātha Cakravartī Ṭhākura replies that by the mystic power of jāti-smara one can remember one’s previous body, and as is well known, “The exception establishes the rule.” Normally, conditioned souls do not perceive their past existence; they think, “I am six years old” or “I am thirty years old,” and “previous to this birth I did not exist.” In such material ignorance one cannot understand the actual situation of the soul.

Devanagari

इन्द्रियायनसृष्‍ट्येदं त्रैविध्यं भाति वस्तुनि ।
बहिरन्तर्भिदाहेतुर्जनोऽसज्जनकृद् यथा ॥ ४२ ॥

Text

indriyāyana-sṛṣṭyedaṁ
trai-vidhyaṁ bhāti vastuni
bahir-antar-bhidā-hetur
jano ’saj-jana-kṛd yathā

Synonyms

indriya-ayana — by the resting place of the senses (the mind); sṛṣṭyā — because of the creation (of identification with a new body); idam — this; trai-vidhyam — threefold variety (of high, middle and low class); bhāti — appears; vastuni — in the reality (the soul); bahiḥ — external; antaḥ — and internal; bhidā — of the differences; hetuḥ — the cause; janaḥ — a person; asat-jana — of a bad person; kṛt — the progenitor; yathā — as.

Translation

Because the mind, which is the resting place of the senses, has created the identification with a new body, the threefold material variety of high, middle and low class appears as if present within the reality of the soul. Thus the self creates external and internal duality, just as a man might give birth to a bad son.

Purport

The wealth, beauty, strength, intelligence, fame and detachment of different bodies are considered to be excellent, normal or inferior according to the material situation. The spirit soul acquires a particular body and thus judges himself and others to be high, middle or low class according to their material situation. Actually, the eternal soul exists beyond material duality but falsely mistakes the material situation to be his own. The words asaj-jana-kṛd yathā are significant. A father may by nature be peaceful, but because his bad son gets into trouble the father is forced to defend his son and consider his son’s enemies to be enemies of the entire family. Thus the bad son implicates the father in troublesome conflicts. Similarly, the spirit soul has no intrinsic problems, but by creating a false identification with the material body the soul becomes involved in the happiness and distress of the body. With this verse the Lord summarizes His discussion of the difference between the body and the soul.

Devanagari

नित्यदा ह्यङ्ग भूतानि भवन्ति न भवन्ति च ।
कालेनालक्ष्यवेगेन सूक्ष्मत्वात्तन्न द‍ृश्यते ॥ ४३ ॥

Text

nityadā hy aṅga bhūtāni
bhavanti na bhavanti ca
kālenālakṣya-vegena
sūkṣmatvāt tan na dṛśyate

Synonyms

nityadā — constantly; hi — indeed; aṅga — My dear Uddhava; bhūtāni — created bodies; bhavanti — come into being; na bhavanti — go out of being; ca — and; kālena — by time; alakṣya — imperceptible; vegena — whose speed; sūkṣmatvāt — because of being very subtle; tat — that; na dṛśyate — is not seen.

Translation

My dear Uddhava, material bodies are constantly undergoing creation and destruction by the force of time, whose swiftness is imperceptible. But because of the subtle nature of time, no one sees this.

Devanagari

यथार्चिषां स्रोतसां च फलानां वा वनस्पते: ।
तथैव सर्वभूतानां वयोऽवस्थादय: कृता: ॥ ४४ ॥

Text

yathārciṣāṁ srotasāṁ ca
phalānāṁ vā vanaspateḥ
tathaiva sarva-bhūtānāṁ
vayo-’vasthādayaḥ kṛtāḥ

Synonyms

yathā — as; arciṣām — of the flames of a candle; srotasām — of the currents of a river; ca — and; phalānām — of fruits; — or; vanaspateḥ — of a tree; tathā — thus; eva — certainly; sarva-bhūtānām — of all material bodies; vayaḥ — of different ages; avasthā — situations; ādayaḥ — and so on; kṛtāḥ — are created.

Translation

The different stages of transformation of all material bodies occur just like those of the flame of a candle, the current of a river, or the fruits of a tree.

Purport

The wavering flame of a candle sometimes waxes brightly and again becomes weak. Finally it vanishes altogether. The waves of a flowing river rise and fall, creating innumerable shapes and patterns. The fruits of a tree gradually take birth, grow, ripen, sweeten and eventually rot and die. Similarly, one can easily understand that one’s own body is undergoing constant transformation, and that the body is certainly subject to old age, disease and death. At different times of life the body exhibits degrees of sexual potency, physical strength, desire, wisdom and so on. As the body grows old, physical strength diminishes, but one’s knowledge may increase even as the body undergoes such transformation.

Material birth and death occur within the realm of segmented time. The birth, creation or production of a material object immediately connects it with a segmented sequence of subtle time within the material world. Thus its destruction or death is inevitable. The irresistible force of time moves so subtly that only the most intelligent can perceive it. Just as the candle flame gradually diminishes, as the flowing currents move within the river or as fruits gradually ripen on a tree, the material body is steadily moving toward inevitable death. The temporary body should therefore never be confused with the eternal, unchanging spirit soul.

Devanagari

सोऽयं दीपोऽर्चिषां यद्वत्स्रोतसां तदिदं जलम् ।
सोऽयं पुमानिति नृणां मृषा गीर्धीर्मृषायुषाम् ॥ ४५ ॥

Text

so ’yaṁ dīpo ’rciṣāṁ yadvat
srotasāṁ tad idaṁ jalam
so ’yaṁ pumān iti nṛṇāṁ
mṛṣā gīr dhīr mṛṣāyuṣām

Synonyms

saḥ — this; ayam — the same; dīpaḥ — light; arciṣām — of the radiation of a lamp; yadvat — just as; srotasām — of the currents flowing in a river; tat — that; idam — the same; jalam — water; saḥ — this; ayam — the same; pumān — person; iti — thus; nṛṇām — of men; mṛṣā — false; gīḥ — statement; dhīḥ — thought; mṛṣā-āyuṣām — of those who are wasting their life.

Translation

Although the illumination of a lamp consists of innumerable rays of light undergoing constant creation, transformation and destruction, a person with illusory intelligence who sees the light for a moment will speak falsely, saying, “This is the light of the lamp.” As one observes a flowing river, ever-new water passes by and goes far away, yet a foolish person, observing one point in the river, falsely states, “This is the water of the river.” Similarly, although the material body of a human being is constantly undergoing transformation, those who are simply wasting their lives falsely think and say that each particular stage of the body is the person’s real identity.

Purport

Although one may say, “This is the light of the lamp,” there are innumerable rays of light being created, transformed and destroyed at every moment; and although one may speak of the water of the river, there is an ever-new supply of different water molecules passing by. Similarly, when one meets a young child, one accepts that particular transitory phase of the body as the actual identity of the person, considering him to be a child. One also considers an old body to be an old person. In fact, however, the material body of a human being, just like the waves of a river or the radiation of a lamp, is merely a transformation of the three modes of material nature, the potency of the Supreme Lord. The real identity of a person is spirit soul, part and parcel of Lord Kṛṣṇa, but as Lord Kṛṣṇa proves in this verse, a conditioned soul is incapable of observing or understanding the subtle movements of time. With the gross vision of material consciousness one cannot ascertain the subtle segments of material manifestation, which are impelled by the Lord Himself as time. The word mṛṣāyuṣām in this verse indicates those who are uselessly wasting their time in ignorance without understanding the instructions of the Lord. Such persons gullibly accept any particular phase of the body to be the actual identity of the spirit soul within the body. Because the spirit soul is not subject to material transformation, when he engages himself in the eternal variegated pleasure of Kṛṣṇa consciousness, loving service to the Supreme Lord, he will experience no further ignorance and suffering.

Devanagari

मा स्वस्य कर्मबीजेन जायते सोऽप्ययं पुमान् ।
म्रियते वामरो भ्रान्त्या यथाग्निर्दारुसंयुत: ॥ ४६ ॥

Text

mā svasya karma-bījena
jāyate so ’py ayaṁ pumān
mriyate vāmaro bhrāntyā
yathāgnir dāru-saṁyutaḥ

Synonyms

— does not; svasya — of the self; karma-bījena — by the seed of his activities; jāyate — take birth; saḥ — he; api — indeed; ayam — this; pumān — personality; mriyate — dies; — or; amaraḥ — immortal; bhrāntyā — because of illusion; yathā — as; agniḥ — fire; dāru — with wood; saṁyutaḥ — joined.

Translation

A person does not actually take birth out of the seed of past activities, nor, being immortal, does he die. By illusion the living being appears to be born and to die, just as fire in connection with firewood appears to begin and then cease to exist.

Purport

The element fire exists perpetually within the material creation, but in connection with a particular piece of wood fire apparently comes into existence and ceases to exist. Similarly, the living entity is eternal, but in connection with a particular body apparently takes birth and dies. The reactions of karma thus impose an illusory suffering or enjoyment upon the living entity, but they do not cause the entity himself to change his eternal nature. In other words, karma represents a cycle of illusion in which each illusory activity produces another. Kṛṣṇa consciousness stops this cycle of karma by engaging the living being in spiritual activities in the loving service of the Lord. By such Kṛṣṇa consciousness one can escape the illusory chain of fruitive reactions.

Devanagari

निषेकगर्भजन्मानि बाल्यकौमारयौवनम् ।
वयोमध्यं जरा मृत्युरित्यवस्थास्तनोर्नव ॥ ४७ ॥

Text

niṣeka-garbha-janmāni
bālya-kaumāra-yauvanam
vayo-madhyaṁ jarā mṛtyur
ity avasthās tanor nava

Synonyms

niṣeka — impregnation; garbha — gestation; janmāni — and birth; bālya — infancy; kaumāra — childhood; yauvanam — and youth; vayaḥ-madhyam — middle age; jarā — old age; mṛtyuḥ — death; iti — thus; avasthāḥ — ages; tanoḥ — of the body; nava — nine.

Translation

Impregnation, gestation, birth, infancy, childhood, youth, middle age, old age and death are the nine ages of the body.

Devanagari

एता मनोरथमयीर्हान्यस्योच्चावचास्तनू: ।
गुणसङ्गादुपादत्ते क्व‍‍चित् कश्चिज्जहाति च ॥ ४८ ॥

Text

etā manoratha-mayīr
hānyasyoccāvacās tanūḥ
guṇa-saṅgād upādatte
kvacit kaścij jahāti ca

Synonyms

etāḥ — these; manaḥ-rathaḥ-mayīḥ — achieved by meditation of the mind; ha — certainly; anyasya — of the body (who is separate from the self); ucca — greater; avacāḥ — and lesser; tanūḥ — bodily conditions; guṇa-saṅgāt — because of associating with the modes of nature; upādatte — he accepts; kvacit — sometimes; kaścit — someone; jahāti — gives up; ca — and.

Translation

Although the material body is different from the self, because of the ignorance due to material association one falsely identifies oneself with the superior and inferior bodily conditions. Sometimes a fortunate person is able to give up such mental concoction.

Purport

One who has received the special mercy of the Supreme Lord is able to give up the mental concoction of bodily identification. Thus there is always a chance of escaping the cycle of birth and death.

Devanagari

आत्मन: पितृपुत्राभ्यामनुमेयौ भवाप्ययौ ।
न भवाप्ययवस्तूनामभिज्ञो द्वयलक्षण: ॥ ४९ ॥

Text

ātmanaḥ pitṛ-putrābhyām
anumeyau bhavāpyayau
na bhavāpyaya-vastūnām
abhijño dvaya-lakṣaṇaḥ

Synonyms

ātmanaḥ — one’s own; pitṛ — from the father or ancestors; putrābhyām — and the son; anumeyau — can be surmised; bhava — birth; apyayau — and death; na — is no longer; bhava-apyaya-vastūnām — of all that is subject to generation and destruction; abhijñaḥ — one who is in proper knowledge; dvaya — by these dualities; lakṣaṇaḥ — characterized.

Translation

By the death of one’s father or grandfather one can surmise one’s own death, and by the birth of one’s son one can understand the condition of one’s own birth. A person who thus realistically understands the creation and destruction of material bodies is no longer subject to these dualities.

Purport

The Lord has described the nine stages of the material body, beginning with impregnation, gestation and birth. One may argue that a living entity cannot remember his presence in the mother’s womb nor his birth and early infancy. The Lord therefore states here that one can experience these phases of bodily existence by studying one’s own child. Similarly, although one may hope to live forever, by experiencing the death of one’s father, grandfather or great-grandfather, one has definite proof that the material body will die. A sober person, knowing the soul to be eternal, therefore gives up false identification with the temporary, unreliable body and takes shelter of the devotional service of the Lord. By this process one can escape the artificial imposition of birth and death.

Devanagari

तरोर्बीजविपाकाभ्यां यो विद्वाञ्जन्मसंयमौ ।
तरोर्विलक्षणो द्रष्टा एवं द्रष्टा तनो: पृथक् ॥ ५० ॥

Text

taror bīja-vipākābhyāṁ
yo vidvāñ janma-saṁyamau
taror vilakṣaṇo draṣṭā
evaṁ draṣṭā tanoḥ pṛthak

Synonyms

taroḥ — of a tree; bīja — (birth from) its seed; vipākābhyām — (destruction subsequent to) maturity; yaḥ — one who; vidvān — in knowledge; janma — of birth; saṁyamau — and death; taroḥ — from the tree; vilakṣaṇaḥ — distinct; draṣṭā — the witness; evam — in the same way; draṣṭā — the witness; tanoḥ — of the material body; pṛthak — is separate.

Translation

One who observes the birth of a tree from its seed and the ultimate death of the tree after maturity certainly remains a distinct observer separate from the tree. In the same way, the witness of the birth and death of the material body remains separate from it.

Purport

As a reference to trees, vipāka indicates the final transformation called death. In reference to other types of plants such as rice, vipāka indicates the stage of maturity, in which death also occurs. Thus by common observation one can understand the actual position of one’s material body and one’s own position as the transcendental observer.

Devanagari

प्रकृतेरेवमात्मानमविविच्याबुध: पुमान् ।
तत्त्वेन स्पर्शसम्मूढ: संसारं प्रतिपद्यते ॥ ५१ ॥

Text

prakṛter evam ātmānam
avivicyābudhaḥ pumān
tattvena sparśa-sammūḍhaḥ
saṁsāraṁ pratipadyate

Synonyms

prakṛteḥ — from material nature; evam — in this way; ātmānam — the self; avivicya — failing to distinguish; abudhaḥ — the unintelligent; pumān — person; tattvena — because of thinking (material things) to be real; sparśa — by material contact; sammūḍhaḥ — completely bewildered; saṁsāram — the cycle of material existence; pratipadyate — attains.

Translation

An unintelligent man, failing to distinguish himself from material nature, thinks nature to be real. By contact with it he becomes completely bewildered and enters into the cycle of material existence.

Purport

A similar verse is found in Śrīmad-Bhāgavatam (1.7.5):

yayā sammohito jīva
ātmānaṁ tri-guṇātmakam
paro ’pi manute ’narthaṁ
tat-kṛtaṁ cābhipadyate

“Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.”

Devanagari

सत्त्वसङ्गाद‍ृषीन्देवान् रजसासुरमानुषान् ।
तमसा भूततिर्यक्त्वं भ्रामितो याति कर्मभि: ॥ ५२ ॥

Text

sattva-saṅgād ṛṣīn devān
rajasāsura-mānuṣān
tamasā bhūta-tiryaktvaṁ
bhrāmito yāti karmabhiḥ

Synonyms

sattva-saṅgāt — by association with the mode of goodness; ṛṣīn — to the sages; devān — to the demigods; rajasā — by the mode of passion; asura — to the demons; mānuṣān — and to human beings; tamasā — by the mode of ignorance; bhūta — to the ghostly spirits; tiryaktvam — or the animal kingdom; bhrāmitaḥ — made to wander; yāti — he goes; karmabhiḥ — because of his fruitive activities.

Translation

Made to wander because of his fruitive work, the conditioned soul, by contact with the mode of goodness, takes birth among the sages or demigods. By contact with the mode of passion he becomes a demon or human being, and by association with the mode of ignorance he takes birth as a ghost or in the animal kingdom.

Purport

The word tiryaktvam means “the status of an animal,” which includes all lower forms of life, such as beasts, birds, insects, fish and plants.

Devanagari

नृत्यतो गायत: पश्यन् यथैवानुकरोति तान् ।
एवं बुद्धिगुणान् पश्यन्ननीहोऽप्यनुकार्यते ॥ ५३ ॥

Text

nṛtyato gāyataḥ paśyan
yathaivānukaroti tān
evaṁ buddhi-guṇān paśyann
anīho ’py anukāryate

Synonyms

nṛtyataḥ — persons who are dancing; gāyataḥ — and singing; paśyan — observing; yathā — just as; eva — indeed; anukaroti — imitates; tān — them; evam — thus; buddhi — of the material intelligence; guṇān — the acquired qualities; paśyan — seeing; anīhaḥ — although not himself engaged in activity; api — nevertheless; anukāryate — is made to imitate.

Translation

Just as one may imitate persons whom one sees dancing and singing, similarly the soul, although never the doer of material activities, becomes captivated by material intelligence and is thus forced to imitate its qualities.

Purport

Sometimes people are captivated by professional singers and dancers and imitate within their minds the musical rhythms and melodies of the performers along with their romantic, humorous or heroic emotions. People sing songs heard on the radio and imitate dances and dramatic performances seen on television or in movies and theaters, entering into the emotions and art of the performer. The conditioned soul is similarly captivated by the concoctions of the material mind and intelligence, which convince him that he can become the enjoyer of the material world. Although different from the material body and never the actual performer of its activities, the conditioned soul is induced to engage his body in material activities, which entangle him in the cycle of birth and death. One should not accept the illicit propositions of material intelligence, but rather should engage himself fully in the service of the Lord in Kṛṣṇa consciousness.

Devanagari

यथाम्भसा प्रचलता तरवोऽपि चला इव ।
चक्षुषा भ्राम्यमाणेन द‍ृश्यते भ्रमतीव भू: ॥ ५४ ॥
यथा मनोरथधियो विषयानुभवो मृषा ।
स्वप्नद‍ृष्टाश्च दाशार्ह तथा संसार आत्मन: ॥ ५५ ॥

Text

yathāmbhasā pracalatā
taravo ’pi calā iva
cakṣuṣā bhrāmyamāṇena
dṛśyate bhramatīva bhūḥ
yathā manoratha-dhiyo
viṣayānubhavo mṛṣā
svapna-dṛṣṭāś ca dāśārha
tathā saṁsāra ātmanaḥ

Synonyms

yathā — as; ambhasā — by water; pracalatā — moving, agitated; taravaḥ — trees; api — indeed; calāḥ — moving; iva — as if; cakṣuṣā — by the eyes; bhrāmyamāṇena — which are being turned about; dṛśyate — appears; bhramatī — moving; iva — as if; bhūḥ — the earth; yathā — as; manaḥ-ratha — of a mental fantasy; dhiyaḥ — the ideas; viṣaya — of sense gratification; anubhavaḥ — the experience; mṛṣā — false; svapna-dṛṣṭāḥ — things seen in a dream; ca — and; dāśārha — O descendant of Daśārha; tathā — thus; saṁsāraḥ — the material life; ātmanaḥ — of the soul.

Translation

The soul’s material life, his experience of sense gratification, is actually false, O descendant of Daśārha, just like trees’ appearance of quivering when the trees are reflected in agitated water, or like the earth’s appearance of spinning due to one’s spinning his eyes around, or like the world of a fantasy or dream.

Purport

Trees appear to be swaying when reflected in agitated water, and similarly, when one is sitting on a moving boat the trees on the shore appear to be moving. When the wind whips up the water, creating waves, the water appears to have movement of its own, although it is actually being moved by the wind. The conditioned soul in material life does not perform any activities, but rather the material body, with the consent of the illusioned living entity, is being moved by the modes of nature. One imposes this external movement upon oneself, considering oneself to be dancing, singing, running, dying, conquering and so on, although these are merely interactions of the external body with the modes of nature.

Devanagari

अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते ।
ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥ ५६ ॥

Text

arthe hy avidyamāne ’pi
saṁsṛtir na nivartate
dhyāyato viṣayān asya
svapne ’narthāgamo yathā

Synonyms

arthe — in truth; hi — certainly; avidyamāne — not existing; api — even though; saṁsṛtiḥ — material existence; na nivartate — does not stop; dhyāyataḥ — who is meditating; viṣayān — on the objects of sense gratification; asya — for him; svapne — in a dream; anartha — of unwanted things; āgamaḥ — the coming; yathā — just as.

Translation

For one who is meditating on sense gratification, material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not.

Purport

One may object that if Lord Kṛṣṇa insists that material life is false, then why should one endeavor to stop it? The Lord therefore explains here that although not factual, material life stubbornly continues for one addicted to sense gratification, just as a frightening dream continues for one merged in sleep. The word avidyamāna, “not existing,” means that material life is based on mental concoction, in which one thinks, “I am a man,” “I am a woman,” “I am a doctor,” “I am a senator,” “I am a street sweeper” and so on. A conditioned soul enthusiastically performs his activities based on the imaginary identification with the body. Thus although the spirit soul exists and the body exists, the false identification with the body does not exist. Material life, based on a false idea, has no factual existence.

After one awakens from a dream, the dim reflection of the dream may linger in one’s memory. Similarly, one engaging in the devotional service of the Lord may be troubled sometimes by the dim reflection of sinful life. One should therefore become strong in Kṛṣṇa consciousness by hearing the Lord’s instructions to Śrī Uddhava.

Devanagari

तस्मादुद्धव मा भुङ्‍क्ष्व विषयानसदिन्द्रियै: ।
आत्माग्रहणनिर्भातं पश्य वैकल्पिकं भ्रमम् ॥ ५७ ॥

Text

tasmād uddhava mā bhuṅkṣva
viṣayān asad-indriyaiḥ
ātmāgrahaṇa-nirbhātaṁ
paśya vaikalpikaṁ bhramam

Synonyms

tasmāt — therefore; uddhava — My dear Uddhava; bhuṅkṣva — do not enjoy; viṣayān — the objects of sense gratification; asat — impure; indriyaiḥ — with senses; ātma — of the self; agrahaṇa — inability to realize; nirbhātam — in which is manifest; paśya — see it; vaikalpikam — based on material duality; bhramam — the illusion.

Translation

Therefore, O Uddhava, do not try to enjoy sense gratification with the material senses. See how illusion based on material dualities prevents one from realizing the self.

Purport

Everything that exists is the potency and property of the Supreme Lord, meant to be used in His loving service. Seeing material objects as separate from the Lord and thus meant to be possessed and enjoyed by oneself is called vaikalpikaṁ bhramam, the illusion of material duality. When selecting one’s personal object of enjoyment, such as food, clothing, residence or vehicle, one considers the relative quality of the object to be acquired. Consequently, in material life one is in constant anxiety, trying to acquire the most excellent sense gratification for one’s personal pleasure. If one realizes everything as the property of the Lord, however, he will see everything as meant for the Lord’s pleasure. He will feel no personal anxiety, because he is satisfied simply to be engaged in the Lord’s loving service. It is not possible to exploit the property of the Lord and at the same time advance in self-realization.

Devanagari

क्षिप्तोऽवमानितोऽसद्भ‍ि: प्रलब्धोऽसूयितोऽथवा ।
ताडित: सन्निरुद्धो वा वृत्त्या वा परिहापित: ॥ ५८ ॥
निष्ठ्युतो मूत्रितो वाज्ञैर्बहुधैवं प्रकम्पित: ।
श्रेयस्काम: कृच्छ्रगत आत्मनात्मानमुद्धरेत् ॥ ५९ ॥

Text

kṣipto ’vamānito ’sadbhiḥ
pralabdho ’sūyito ’tha vā
tāḍitaḥ sanniruddho vā
vṛttyā vā parihāpitaḥ
niṣṭhyuto mūtrito vājñair
bahudhaivaṁ prakampitaḥ
śreyas-kāmaḥ kṛcchra-gata
ātmanātmānam uddharet

Synonyms

kṣiptaḥ — insulted; avamānitaḥ — neglected; asadbhiḥ — by bad men; pralabdhaḥ — ridiculed; asūyitaḥ — envied; atha — or else; tāḍitaḥ — chastised; sanniruddhaḥ — tied up; — or; vṛttyā — of his means of livelihood; — or; parihāpitaḥ — deprived; niṣṭhyutaḥ — spat upon; mūtritaḥ — polluted with urine; — or; ajñaiḥ — by foolish men; bahudhā — repeatedly; evam — thus; prakampitaḥ — agitated; śreyaḥ-kāmaḥ — one who desires the highest goal in life; kṛcchra-gataḥ — experiencing difficulty; ātmanā — by his intelligence; ātmānam — himself; uddharet — should save.

Translation

Even though neglected, insulted, ridiculed or envied by bad men, or even though repeatedly agitated by being beaten, tied up or deprived of one’s occupation, spat upon or polluted with urine by ignorant people, one who desires the highest goal in life should in spite of all these difficulties use his intelligence to keep himself safe on the spiritual platform.

Purport

Throughout history many of the above-mentioned inconveniences have been experienced by devotees of the Lord. One who is advanced in God consciousness does not allow himself to become obsessed with the material body even in such conditions, but rather keeps the mind fixed on the spiritual platform through proper intelligence.

Devanagari

श्रीउद्धव उवाच
यथैवमनुबुध्येयं वद नो वदतां वर ॥ ६० ॥

Text

śrī-uddhava uvāca
yathaivam anubudhyeyaṁ
vada no vadatāṁ vara

Synonyms

śrī-uddhavaḥ uvāca — Śrī Uddhava said; yathā — how; evam — thus; anubudhyeyam — I may properly understand; vada — please speak; naḥ — to us; vadatām — of all speakers; vara — O You who are the best.

Translation

Śrī Uddhava said: O best of all speakers, please explain to me how I may properly understand this.

Devanagari

सुदु:सहमिमं मन्ये आत्मन्यसदतिक्रमम् ।
विदुषामपि विश्वात्मन् प्रकृतिर्हि बलीयसी ।
ऋते त्वद्धर्मनिरतान् शान्तांस्ते चरणालयान् ॥ ६१ ॥

Text

su-duḥsaham imaṁ manya
ātmany asad-atikramam
viduṣām api viśvātman
prakṛtir hi balīyasī
ṛte tvad-dharma-niratān
śāntāṁs te caraṇālayān

Synonyms

su-duḥsaham — most difficult to tolerate; imam — this; manye — I consider; ātmani — upon oneself; asat — by ignorant people; atikramam — the attacks; viduṣām — for those who are learned; api — even; viśva-ātman — O soul of the universe; prakṛtiḥ — one’s conditioned personality; hi — certainly; balīyasī — very strong; ṛte — except for; tvat-dharma — in Your devotional service; niratān — those who are fixed; śāntān — peaceful; te — Your; caraṇa-ālayān — who reside at the lotus feet.

Translation

O soul of the universe, the conditioning of one’s personality in material life is very strong, and therefore it is very difficult even for learned men to tolerate the offenses committed against them by ignorant people. Only Your devotees, who are fixed in Your loving service and who have achieved peace by residing at Your lotus feet, are able to tolerate such offenses.

Purport

Unless one becomes advanced in the process of hearing and chanting the glories of the Supreme Lord, theoretical learning cannot make one actually saintly. One’s conditioned personality, the result of long material association, is very difficult to overcome. Therefore we should humbly take shelter of the lotus feet of the Supreme Lord, who has so wonderfully explained to Śrī Uddhava the real meaning of knowledge.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Eleventh Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled “Enumeration of the Elements of Material Creation.”