S'rî
Uddhava said: 'O Lord of the Universe, how many basic
elements
of creation have been enumerated by the seers? O Master, I
heard You speak about nine, eleven and five plus three basic
elements [see also 11.19:
14]. Some
say there are [not twenty-eight but] twenty-six, others
speak of twenty-five or seven, some speak of nine, some of four
and others of eleven, while some speak of sixteen, seventeen or
thirteen. You
should, o Eternal Supreme One, explain to us what the sages
have in mind who so differently express
themselves.'
S'rî
Uddhava said: 'O Lord of the Universe, how many basic
elements of creation have been enumerated by the seers? O
master nine, eleven, five plus three I heard You speak of
[see also 11.19: 14]. Some say there are twenty-six,
others speak of twenty-five or seven, some speak of nine,
some of four and others of eleven, while some speak of
sixteen, seventeen or thirteen. To us o Eternal Supreme You
should explain this what the sages had in mind who so
differently do express themselves.'
(Vedabase)
Text
4
The Supreme
Lord said: 'With them [the elements] being everywhere
speak the brahmins the way it suits them, after all, what would
for those who concern themselves with [the mystical potency
of] My mâyâ be the wrong thing to
say?
The
Supreme Lord said: 'With them [the elements] being
everywhere do the brahmins, taking it up with My
mâyâ, accordingly speak the way it suits them;
after all, what would be impossible for them as they speak?
(Vedabase)
Text
5
'It
is not the way you say it, it is the way I state it': this is
what my unfathomable energies do to those who argue
logically [see
darshanas
and 6.4:
31].
'This
is not as you say, what I am saying is that it is as such':
this is what my unfathomable energies do to those logically
arguing [see also 6.4: 31].
(Vedabase)
Text
6
Because My
energies interact rise differences of opinion among the ones
who talk about this subject, but when one finds peace in the
control over one's senses subsides the controversy and stops
the arguing [one reaches the true nature of the supreme
spirit, âtmatattva].
Of
those who by their interaction argue on the subject will,
when one has achieved equanimity and sense-control, the
difference in their point of view disappear and the argument
consequently subside.
(Vedabase)
Text
7
Because the
various elements [subtle and gross] mutually pervade
one another, o best among men, a speaker wants to provide a
division of causes and consequences.
Because
the various elements mutually pervade one another, o best
among men, does the speaker accordingly want to give a
description enumerating their causes and resultant effects.
(Vedabase)
Text
8
With those
divisions refers one element to the other elements: whether it
is there as a cause or a consequence, in one element [viz.
the ether] one finds all the other elements and vice versa
[*].
In
each of those [descriptions] one sees other elements
that have entered a prior one or either a later one even, or
that some element has entered into others [*].
(Vedabase)
Text
9
When people
departing from a certain division for that reason express
themselves in terms of cause and effect, I accept that which is
voiced with such a point of view on the condition that it is
guided by reason [by scientific proof, by specificity about
time and place].
Therefore,
however these speakers intend upon calculations express
themselves in terms of elements beforehand or elements in
effect, We do accept as it springs from
reason.
(Vedabase)
Text
10
A person who
inevitably is born in ignorance cannot all by himself figure
out what the process of selfrealization all means, that
knowledge is derived from someone else who is known with the
principle of reality [compare 11.21:
10].
The
process of selfrealization is with a person caught in
ignorance without a beginning; it cannot occur by dint of
his own strength, so there must be someone else knowing the
reality who can bestow the spiritual knowledge [compare
11.21: 10].
(Vedabase)
Text
11
There is
according to this knowledge in the material mode of goodness
not the slightest difference between the purusha, the
original person, and îs'vara, the controller. To
suppose that there would be such a difference is a useless
endeavor [see B.G. 18:
20 and
9:
15 and
**].
The
according knowledge is a quality of material nature
[called sattva]; there is to this [quality]
not the slightest dissimilarity between the person and the
Controller - the notion of them being different [as
such] is a useless one [see B.G. 18: 20 and 9: 15
and **]. (Vedabase)
Text
12
Material nature
[prakriti]
is what binds the modes. These modes as the causes of keeping,
producing and ending that accordingly are said to be of
goodness, passion and ignorance, belong to the material world
and not to the spirit soul [see also B.G.
3:
27].
Material
nature [prakriti] is what binds together the modes;
these modes as the causes of keeping, producing and ending
and accordingly being of goodness, passion and ignorance,
belong to the material world and not to the spirit soul
[see also B.G. 3: 27]. (Vedabase)
Text
13
In this world
is the mode of goodness of knowledge, the mode of passion of
fruitive labor [karma] and the mode of darkness of
ignorance; the interaction of the modes is called Time and that
what's there by nature constitutes the thread [the
mahat-tattva
is the sûtra,
see also 11.12:
19-21].
In
this world is the mode of goodness of knowledge, the mode of
passion of fruitive labor [karma] and the mode of
darkness of ignorance; the interaction of the modes is
called Time and what's there by nature is the thread
[the mahat-tattva is the sûtra, see also 11.12: 19
-21]. (Vedabase)
Text
14
The soul
enjoying [purusha], material nature
[prakriti], the intelligible
[mahat-tattva], the identification with the form
[ahankâra], ether, air, fire, water and
earth are thus My nine elements of creation referred to [in
verse 1].
The
soul enjoying, the material nature, the intelligible, the
identification with the form, the ether, the air, the fire,
the water and the earth are thus the nine elements of
creation described by Me. (Vedabase)
Text
15
Hearing,
touching, seeing, smelling and tasting are the five
[senses] by which one acquires knowledge; the speech
organ, the hands, the genitals, the anus and the legs
constitute their operation, o dear one, and the mind is there
for both.
Hearing,
touching, seeing, smelling and tasting are the five
[senses] by which the knowledge is acquired; the
organ of speech, the hands, the genitals, the anus and the
legs constitute their operation, o dear one, and the mind is
there to both. (Vedabase)
Text
16
Sounds, tactile
qualities, tastes, fragrances, and forms [or colors]
are the categories of the sense objects [see
vishaya]
and speech, manufacturing, excretion [by anus and
genitals] and locomotion are the functions covered by
them.
Sounds,
tactile qualities, tastes, fragrances, and forms [or
colors] are the categories of the sense objects [see
vishaya] and speech, manufacturing, excretion [by
anus and genitals] and locomotion are the functions
covered by them. (Vedabase)
Text
17
In the
beginning of creation is the person of the enjoyer uninvolved
given to witnessing the material nature of this universe, the
universe that by the operation of sattva
and the other modes assumes the forms of the gross
manifestations and subtler causes [see also
2.10:
10].
In
the beginning of creation is the person of the enjoyer
uninvolved given to witnessing the material nature of this
universe that by the modes of sattva and the others embodies
the gross manifestations and subtler causes [2.10:
10]. (Vedabase)
Text
18
All the
elements that received their potencies from the glance of the
Lord, in the manifest reality undergo transformation and form,
amalgamated by the power of nature, the egg of the universe
[see also 2.5:
35,
3.20:
14-15,
3.26:
51-53,
3.32:
29,
5.26:
38,
11.6:
16].
The
elements in all the manifest reality undergoing
transformation do, amalgamated by the power of nature, form
the egg of the universe, by the glance of the Lord having
attained their potencies [2.5: 35, 3.20: 14-15, 3.26:
51-53, 3.32: 29, 5.26: 38, 11.6: 16].
(Vedabase)
Text
19
When one speaks
about the creation as having only seven elements: the five of
the physical elements beginning with the ether on the one hand
and the individual knower with the Supreme Soul on the other
hand, there are as a consequence of this fundamental, dual
basis the body, the senses and the life air.
Speaking
of it as having only seven elements: the five of the
physical elements beginning with the ether and the
individual knower with the Supreme Soul, are there from the
fundamental basis of these two the body, the senses and the
life air [or all the material phenomena
produced].
(Vedabase)
Text
20
And when one
departs from six elements: the five elements with the
Transcendental Person as the sixth element that is conjoined
with them, He has first projected this creation and next
entered it.
Herein
thus also of six: the five elements with the Transcendental
Person as the sixth element conjoined with them, has this
creation created from Himself been send forth with Him
entering.
(Vedabase)
Text
21
When one speaks
of four elements fire, water and earth arise from the Original
Self; from these elements there is then the manifest product of
this cosmos.
In
the case of so having four do fire, water and earth arise
from the Self and came by them the birth then of the
manifest product of this cosmos about.
(Vedabase)
Text
22
Counting
seventeen there is the consideration of the five gross
elements, the five objects and the five senses along with the
one mind and the soul as the seventeenth.
Counting
seventeen is there the consideration of the five gross
elements, the five objects and the five senses along with
the one mind and the soul as the seventeenth.
(Vedabase)
Text
23
So too one is
counting with sixteen elements when one identifies the soul
with the mind. With thirteen elements one has the five gross
elements, the five senses, the mind and the [individual and
supreme of the] soul.
Likewise
counts one sixteen with indeed the soul identified as the
mind and thirteen so with the gross elements, the five
senses, the mind and the [individual and supreme of
the] soul.
(Vedabase)
Text
24
Counting eleven
elements in this one has the soul, the gross elements and the
senses. One also knows nine of them with the eight natural
elements [the five gross ones, mind, intelligence and false
ego] and the Enjoyer in the beyond.
To
the number of eleven has one in this the soul, the gross
elements and the senses; and nine one has also with the
eight natural elements [the gross ones, mind,
intelligence and false ego] as surely also the Enjoyer
on top of that. (Vedabase)
Text
25
Thus have
various enumerations of the elements been contrived by the
sages. They are all logically supported by rational arguments,
that is the brilliance one finds with the
learned.'
This
way have various enumerations of the elements been contrived
by the sages. They are all logically supported by rational
arguments; what brilliance would one miss with the learned?'
(Vedabase)
Text
26
S'rî
Uddhava said: 'Because both nature and the enjoyer, even though
they are constitutionally different, cover one another o
Krishna, there seems to be no difference between them: one sees
the soul within nature and nature within the soul [see also
B.G. 18:
16].
S'rî
Uddhava said: 'Because both nature and the enjoyer, although
constitutionally different, mutually shelter one another o
Krishna, seems there to be no difference between them; the
soul is seen within nature and nature in the soul as well
[see also B.G. 18: 16].
(Vedabase)
Text
27
Please, o Lotus
eyed One, as the Omniscient, Very Expert in Reasoning, cut with
Your words down the great doubt in my heart.
Please,
o Lotus eyed One, as the Omniscient, Very Expert in
Reasoning, cut with Your words down the great doubt in my
heart.
(Vedabase)
Text
28
The living
beings have from You indeed the knowledge and by the potency of
Your outer illusion it is stolen away. Only You understand the
ins and outs of Your illusory power and no one else [see
also B.G. 15:
15].'
The
knowledge do the living beings indeed have from You and by
the potency of You out here is it stolen away; You alone
indeed know the perfection of the illusory potency of
Yourself and no one else [see also B.G. 15:
15].'
(Vedabase)
Text
29
The Supreme
Lord said: 'Prakriti and purusha [nature and
the enjoyer] are two distinct matters, o best of all
persons, and both are subjected to the transformation that is
based upon the mixing of the gunas of creation.
The
Supreme Lord said: 'Prakriti and purusha [nature and the
enjoyer] subject to this transformation based upon the
mixing of the gunas of the creation, are thus distinct, o
best of persons. (Vedabase)
Text
30
Dear Uddhava,
My deluding energy consisting of the three modes is responsible
for the diversity of manifestations as well as for the variety
of different forms of perception. This changeable nature based
upon the gunas knows three aspects: one is called
adhyâtma, then there is adhidaiva and the
other is called adhibhûta [see also
kles'as
and 1.17:
19].
My
dear, the deluding energy consisting of the modes
establishes the manifold of the manifestations and
perceptions of these differences that, subject to change,
know three aspects: that of adhyâtma - the one,
adhidaiva [- the nature] and of adhibhûta, the
other [see also kles'as and 1.17: 19].
(Vedabase)
Text
31
Alike the
independently of these existing Supersoul who constitutes the
actual cause of the subjective experience
[adhyâtma], nature as the source of one's
perception [adhidaiva] and the phenomenon one
perceives [adhibhûta], is there similarly
the sun in its independent position in the sky, that is
responsible for the power of sight
[adhyâtma], the external of nature
[adhidaiva] and the distinct, reflected image
[adhibhûta] that together contribute to
that what can be seen through the opening of the
eye.
The
way the sight [the one], the form [nature]
and the reflected image [the other] of the sun, on
itself present in the sky, in this cooperate to the opening
of the eye in order to manifest, is the Supersoul, who of
these [three] is separate present as the
transcendental experience [the One], the cause
[the Nature], and the phenomena to be seen [the
Other], there as the perfection of realization.
(Vedabase)
Text
32
Next to the
eyes the same [trinity] applies to the sense of touch
and what one feels with it, the ear and what one hears, the
tongue and its occupation, the nose with what is smelled and
with one's consciousness and its attributes.
So
it is too with the [organ, the object and the function
of the] sense of touch and such, the hearing and such,
the tongue and such, the nose and such and with that what
belongs to the consciousness [the seer].
(Vedabase)
Text
33
The
transformation effected by this agitation of the modes which
rooted from the primary nature [pradhâna],
leads to bewilderment and gives all kinds of trouble with the
by the greater reality [the mahat-tattva]
raised threefold, false ego which, subjected to change, in
ignorance wants to take matters into its own hands [see
also ***].
The
transformation effected by this agitation of the modes which
rooted from the primary nature [pradhâna] is
the cause of the bewilderment and variety of the false ego -
subject to change in ignorance lording it over - that in the
three aspects [as mentioned] was generated from the
greater reality [of the mahat-tattva, see also ***].
(Vedabase)
Text
34
When there is
not the full knowledge of the Supersoul one will, eager as one
is in one's desire to discuss matters, get entangled in useless
speculations about the fact whether or not there would be a
difference [between purusha and prakriti]
with statements like 'this is real and that is not', and those
speculations continue as long as one has diverted one's
attention away from Me, I who am [qualitatively] equal
to oneself.'
Lacking
in the full knowledge of the Supreme Soul is indeed the
speculation of saying 'it is there' and saying 'it is not
there' [about the difference between prakriti and
purusha], focussed as one is on discussing the
difference, a useless one - although it for sure lingers
with people who have turned their attention away from Me who
is [qualitatively] alike themselves.'
(Vedabase)
Text
35-36
S'rî
Uddhava said: 'In what way do those whose minds diverted from
You by the fruitive activities they performed, o Master, accept
and give up higher and lower material bodies? Please Govinda
explain that to me what by those who are not so spiritual isn't
understood since they, predominantly being of material
knowledge, are illusioned.'
S'rî
Uddhava said: 'In what way do those whose minds diverted
from You by the fruitive activities they performed, o
Master, accept and give up higher and lower material bodies?
Please Govinda explain that to me what by those not so
spiritual isn't understood since they, for the greater part
knowledgeable about the world, suffer its
imposition.'
(Vedabase)
Text
37
The Supreme
Lord said: 'People's minds that are shaped by their fruitive
labor are bound to the five senses from one world to the next.
The soul, existing separately, follows that mind [see also
linga,
vâsanâ
and B.G. 2:
22].
The
Supreme Lord said: 'The mind of men conjoined with their
five senses is shaped by the karma; it follows the spirit
soul which, separate from that, travels from one world to
the other [see also linga, vâsanâ and B.G.
2: 22]. (Vedabase)
Text
38
The mind
faithfully meditating on what is heard [from the
traditions] or what is seen of the sense objects comes into
being because of its being bound to the karma and dissolves
again [with the vanishing of the sense objects]. As a
consequence the remembrance [of past lives] is
lost.
The
mind faithfully meditating the sense objects seen or that
what is heard in following [the vedic authority]
rises and dissolves dependent on the karma, after which the
remembrance is lost. (Vedabase)
Text
39
This
total forgetfulness of not remembering one's previous self that
for this or that reason was absorbed in the objects of the
senses, is what one calls death.
Being
absorbed in the objects of perception does he [in an
other body] not remember his previous self anymore; the
total forgetfulness to this or that cause is known as death
indeed. (Vedabase)
Text
40
O man of
charity, what one calls birth is when a person completely
identifies himself with the body he assumed, just like what one
does when one dreams or when one has a fantasy.
What
one calls birth, o great giver, is, just as in a dream or
fantasy, the identification of a person in every
way.
(Vedabase)
Text
41
And just as one
in a dream or fantasy has no remembrance of a previous dream or
fantasy, one has likewise no notion of a previous existence
[*4
and B.G. 4:
5].
And
this way sees he in that, like in a dream or fantasy not
remembering what was before, himself as if he wouldn't have
a past [*4 en B.G. 4: 5].
(Vedabase)
Text
42
Because of
obtaining a new material body and a corresponding mind, the
truth of the threefold reality imposes itself upon the soul,
with the consequence of an inner notion that differs from the
outer appearance, like one gave birth to bad natured
offspring.
Because
of the engrossing resting with the senses appears in the one
objective reality this threefold variety [in the
qualities of a high, middle or lower birth] which, like
a person being the progenitor of bad offspring, has the
differences of the internal and external reality as a
consequence.
(Vedabase)
Text
43
For created
bodies, My best, find and lose their existence by the force of
time which operates invisibly, that isn't seen because of its
subtlety.
For
created bodies, my best, come into being and go out of being
by the momentum of time that one perceives, that isn't seen
because of its subtlety.
(Vedabase)
Text
44
The lifespan,
the circumstances and such of all created beings are determined
by it, just as the flame of a candle, the stream of a river and
the fruit of a tree are determined by it.
As
of the flames of a candle and the currents of a river or the
fruits of a tree are just so of all material bodies the
situations and such of the different stages created.
(Vedabase)
Text
45
The way one has
it wrong when one says 'this light is the same as this lamp'
and 'this stream of water is the same as this river' it is also
wrong to say that 'this body is the same as this person', it is
a way of reasoning of men who are wasting their lives
[see also 6.16:
58,
7.6:
1-2]!
'This
is the same physical person' is just as false a statement as
'This light radiating from the lamp is the same' or 'that
water flowing in the river is the same'; this is the thought
of men who waste their lives [see also 6.16: 58, 7.6:
1-2]!
(Vedabase)
Text
46
A person
doesn't die, nor is he born from the seed of his actions, he is
immortal. It is because of illusion that one, like fire locked
up in wood, is united [with one's material existence. See
B.G. 2:
24].
Like
with the fire locked up in wood does he from the seed of his
activities not take birth nor does this person die; he is
mistaken. (Vedabase)
Text
47
Impregnation,
gestation, birth, infancy, childhood, youth, middle age, old
age and death are the nine states of the body one thus
has.
Impregnation,
gestation, birth, infancy, childhood, youth, middle age, old
age and death thus are the nine states of the body.
(Vedabase)
Text
48
These more or
less elevated states of the body that one owes to one's own
motives, are because of his being bound to the modes by a soul
accepted as one's own, while the other soul [with due
effort in yoga] distances himself from them [by the
grace of God].
From
associating with the modes does someone sometimes accept and
sometimes give up these certainly greater and lesser bodily
conditions achieved by his mental aspirations.
(Vedabase)
Text
49
The
incidence of one's own birth can be inferred from the birth of
one's son and the incidence of one's death can be derived from
the death of one's father [or ancestors], [but]
he who remembers himself with all the things of birth and death
is never subject to that what is ruled by this
duality.
One's
own birth and death one can surmise from the birth of one's
son and the death of one's father; of self-remembrance is
one no longer of all of that which, subject to generation
and destruction, is characterized by these
dualities.
(Vedabase)
Text
50
The way
someone, who knows about a tree its seed and maturity, is the
witness distinct from the birth and death of that tree, is one
analogously the witness standing apart from the [birth and
death of] the physical body.
The
one who in knowledge of a tree its seed and maturity is the
witness distinct from the birth and death of the tree is the
same way the witness separate of [the birth and death
of] the physical body. (Vedabase)
Text
51
An
unintelligent person who fails to distinguish this way the
person from his material nature, enters, completely bewildered
in taking material forms for real, the material ocean [see
also B.G. 9:
21-22 and
1.7:
5].
The
unintelligent person this way failing to distinguish the
person from the material nature, does, by that contact with
the reality completely bewildered, return to the material
ocean [see also B.G. 9: 21-22 and 1.7: 5].
(Vedabase)
Text
52
Wandering
around because of his karma he will, following the mode of
goodness, head for the sages and the gods; following the lead
of passion he will move among the common people or fall into
the grip of darkness; and by the mode of ignorance he will find
himself among the ghosts and spirits or reach the animal
kingdom [see also B.G. 6:
41-42,
9:
25;
17:
4].
In
association with the mode of goodness goes he according his
karma to the sages and gods, by the mode of passion goes he
to the human and unenlightened [or demoniac] and by
the mode of darkness goes he to the ghosts and the animal
kingdom [see also B.G. 6.41-42, 9.25; 17:
4].
(Vedabase)
Text
53
Just as with
observing dancing and singing persons one comes to imitate
them, one is, even though being a silent witness who doesn't do
anything, when one is placed before the qualities of matter the
same way inclined towards a material intelligence [see also
11.21:
19-21].
Just
as with observing dancing and singing persons one comes to
imitate them, is the same way the disinclined one [the
soul], in his intelligence facing the modal qualities,
nevertheless made to follow [see also 11.21: 19-21].
(Vedabase)
Text
54-55
The way trees
seem to be moving when they are seen in moving water and the
world seems to spin when one's eyes are spinning around, one's
mental impressions of the sense object are also not real. Just
like the things one sees in a dream are but figments, also the
soul's image of a material life in which he experiences sense
gratification is a phantom.
The
way trees move by water also moving and the earth seems to
spin with eyes spinning around, is the experience of the
mental impressions of the sense objects not true since they
are figments, alike the things one sees in a dream, as is
also the case with the material life of the soul [viz.
the wrong life to be avoided by the
wise].
(Vedabase)
Text
56
For someone who
meditates the objects of the senses material life will not
stop, even though it is an illusory affair, just as the
unpleasant things one experiences in a dream [may repeat
themselves over and over *5].
For
the one meditating the objects of the senses does the
material existence, even though absent [viz. as a soul
not being material], not cease to be, just like
unpleasant things don't that come up in a dream
[*5]. (Vedabase)
Text
57
Therefore
Uddhava, do not delight in the sense-objects that play games
with the senses, just see how based upon the illusion of the
material duality one fails to realize the soul.
Therefore
Uddhava, do not delight in the sense-objects being untrue
with the senses, see how based on the illusion of the
material duality one fails in realizing the soul.
(Vedabase)
Text
58-59
When one is
insulted, neglected, ridiculed or envied by bad people, or else
chastised, held captive or deprived of his means of livelihood,
or when one is repeatedly spat or urinated upon by ignorant
people, someone desiring the Supreme who thus being shaken is
having difficulties, should save himself by resorting to his
essence [see also 5.5:
30].'
When
insulted, neglected, ridiculed or envied by bad people, or
else chastised, tied up or deprived of his means of
livelihood; or when repeatedly spat upon or urinated upon by
ignorant people, should the one desiring the Supreme thus
being shaken having difficulties, save himself by resorting
to his essence [see also 5.5:
30].'(Vedabase)
Text
60
S'rî
Uddhava said: 'How can I keep that in mind? Please, o Best of
All Speakers, tell us that.
S'rî
Uddhava said: 'How can I keep that in mind, please, o Best
of All Speakers, tell us that. (Vedabase)
Text
61
The attacks of
other people on my person is what I find most difficult. Except
to those who fixed in Your dharma in peace reside at Your lotus
feet, even for the learned, o Soul of the Universe, no doubt
the material definition constitutes the greatest
burden.'
(61)
The attacks of other people on myself is what I consider
most difficult; except to those who fixed in Your dharma in
peace reside at Your lotusfeet, is even to the learned, o
Soul of the Universe, no doubt the material conditioning the
most strong.'
(Vedabase)
*:
Two examples: pots are of the earth that existed as a prior
element or belong to rubble that is there as a later resultant
substance, or either time as another element took them all
together by entering them. Or the elements of nature appeared
expanding in the space prior to them and all belong to the
physical form that came about afterwards, and the vital breath
entered them all as another element.
**:
The paramparâ adds here: 'S'rî Caitanya
Mahâprabhu described the actual situation as
acintya-bhedâbheda-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
vis'uddha-sattva, or purified spiritual goodness, one
finds spiritual variety within the qualitative oneness,
completing one's knowledge of the Absolute Truth' [see
also siddhânta].
***
To differentiate the basic terms used in this chapter:
Prakriti is the material nature with its living beings and
gunas, pradhâna is the primordial,
undifferentiated state of matter without the specific creatures
and gunas and the mahat-tattva is the totality of
the greater reality of it all, also known as the principle of
intellect or the cosmic intelligence. The purusha is the
original person who is the enjoyer: the Lord and the living
beings who are the same in quality.
*
4 According to the well-known exception that confirms the rule
says S'rîla Vis'vanâtha Cakravartî
Thhâkura here that by the mystic power of
jâti-smara one may remember one's previous body.
Patañjali
in the Yoga Sutra
III.18 says: 'Impressions which, carried along in the self,
surface, give insight in previous states of life'.
*5
The classical philosophical stance defended here is: 'When one
has a body one is a soul, when one is a body one is a pig',
where the pig is here the fallen soul returning time and again
to a materialistic life.