> > Srimad Bhagavatam - Canto 3
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 3 Part 2

> > **************

> > Chapter Twenty-six: Fundamental Principles of Material Nature

> > *******

> > TEXT 1

> > sri-bhagavan uvaca

> > atha te sampravaksyami

> > tattvanam laksanam prthak

> > yad viditva vimucyeta

> > purusah prakrtair gunaih

> > sri-bhagavan uvaca: the Personality of Godhead said; atha: now; te: to you; sampravaksyami: I shall describe; tattvanam: of the categories of the Absolute Truth; laksanam: the distinctive features; prthak: one by one; yat: which; viditva: knowing; vimucyeta: one can be released; purusah: any person; prakrtaih: of the material nature; gunaih: from the modes.

> > TRANSLATION

> > The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature.

> > *******

> > TEXT 2

> > jnanam nihsreyasarthaya

> > purusasyatma-darsanam

> > yad ahur varnaye tat te

> > hrdaya-granthi-bhedanam

> > jnanam: knowledge; nihsreyasa-arthaya: for the ultimate perfection; purusasya: of a man; atma-darsanam: self-realization; yat: which; ahuh: they said; varnaye: I shall explain; tat: that; te: to you; hrdaya: in the heart; granthi: the knots; bhedanam: cuts.

> > TRANSLATION

> > Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.

> > *******

> > TEXT 3

> > anadir atma puruso

> > nirgunah prakrteh parah

> > pratyag-dhama svayam-jyotir

> > visvam yena samanvitam

> > anadih: without a beginning; atma: the Supreme Soul; purusah: the Personality of Godhead; nirgunah: transcendental to the material modes of nature; prakrteh parah: beyond this material world; pratyak-dhama: perceivable everywhere; svayam-jyotih: self-effulgent; visvam: the entire creation; yena: by whom; samanvitam: is maintained.

> > TRANSLATION

> > The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.

> > *******

> > TEXT 4

> > sa esa prakrtim suksmam

> > daivim gunamayim vibhuh

> > yadrcchayaivopagatam

> > abhyapadyata lilaya

> > sah esah: that same Supreme Personality of Godhead; prakrtim: material energy; suksmam: subtle; daivim: related to Visnu; gunamayim: invested with the three modes of material nature; vibhuh: the greatest of the great; yadrcchaya: of His own will; iva: quite; upagatam: obtained; abhyapadyata: He accepted; lilaya: as His pastime.

> > TRANSLATION

> > As His pastime, that Supreme Personality of Godhead, the greatest of the great, accepted the subtle material energy, which is invested with three material modes of nature and which is related with Visnu.

> > *******

> > TEXT 5

> > gunair vicitrah srjatim

> > sa-rupah prakrtim prajah

> > vilokya mumuhe sadyah

> > sa iha jnana-guhaya

> > gunaih: by the threefold modes; vicitrah: variegated; srjatim: creating; sa-rupah: with forms; prakrtim: material nature; prajah: living entities; vilokya: having seen; mumuhe: was illusioned; sadyah: at once; sah: the living entity; iha: in this world; jnana-guhaya: by the knowledge-covering feature.

> > TRANSLATION

> > Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy.

> > *******

> > TEXT 6

> > evam parabhidhyanena

> > kartrtvam prakrteh puman

> > karmasu kriyamanesu

> > gunair atmani manyate

> > evam: in this way; para: other; abhidhyanena: by identification; kartrtvam: the performance of activities; prakrteh: of the material nature; puman: the living entity; karmasu kriyamanesu: while the activities are being performed; gunaih: by the three modes; atmani: to himself; manyate: he considers.

> > TRANSLATION

> > Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself.

> > *******

> > TEXT 7

> > tad asya samsrtir bandhah

> > para-tantryam ca tat-krtam

> > bhavaty akartur isasya

> > saksino nirvrtatmanah

> > tat: from the misconception; asya: of the conditioned soul; samsrtih: conditioned life; bandhah: bondage; para-tantryam: dependence; ca: and; tat-krtam: made by that; bhavati: is; akartuh: of the nondoer; isasya: independent; saksinah: the witness; nirvrta-atmanah: joyful by nature.

> > TRANSLATION

> > Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life.

> > *******

> > TEXT 8

> > karya-karana-kartrtve

> > karanam prakrtim viduh

> > bhoktrtve sukha-duhkhanam

> > purusam prakrteh param

> > karya: the body; karana: the senses; kartrtve: regarding the demigods; karanam: the cause; prakrtim: material nature; viduh: the learned understand; bhoktrtve: regarding the perception; sukha: of happiness; duhkhanam: and of distress; purusam: the spirit soul; prakrteh: to material nature; param: transcendental.

> > TRANSLATION

> > The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself.

> > *******

> > TEXT 9

> > devahutir uvaca

> > prakrteh purusasyapi

> > laksanam purusottama

> > bruhi karanayor asya

> > sad-asac ca yad-atmakam

> > devahutih uvaca: Devahuti said; prakrteh: of His energies; purusasya: of the Supreme Person; api: also; laksanam: characteristics; purusa-uttama: O Supreme Personality of Godhead; bruhi: kindly explain; karanayoh: causes; asya: of this creation; sat-asat: manifest and unmanifest; ca: and; yat-atmakam: consisting of which.

> > TRANSLATION

> > Devahuti said: O Supreme Personality of Godhead, kindly explain the characteristics of the Supreme Person and His energies, for both of these are the causes of this manifest and unmanifest creation.

> > *******

> > TEXT 10

> > sri-bhagavan uvaca

> > yat tat tri-gunam avyaktam

> > nityam sad-asad-atmakam

> > pradhanam prakrtim prahur

> > avisesam visesavat

> > sri-bhagavan uvaca: the Supreme Personality of Godhead said; yat: now further; tat: that; tri-gunam: combination of the three modes; avyaktam: unmanifested; nityam: eternal; sat-asat-atmakam: consisting of cause and effect; pradhanam: the pradhana; prakrtim: prakrti; prahuh: they call; avisesam: undifferentiated; visesa-vat: possessing differentiation.

> > TRANSLATION

> > The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhana. It is called prakrti when in the manifested stage of existence.

> > *******

> > TEXT 11

> > pancabhih pancabhir brahma

> > caturbhir dasabhis tatha

> > etac catur-vimsatikam

> > ganam pradhanikam viduh

> > pancabhih: with the five (gross elements); pancabhih: the five (subtle elements); brahma: Brahman; caturbhih: the four (internal senses); dasabhih: the ten (five senses for gathering knowledge and five organs of action); tatha: in that way; etat: this; catuh-vimsatikam: consisting of twenty-four elements; ganam: aggregate; pradhanikam: comprising the pradhana; viduh: they know.

> > TRANSLATION

> > The aggregate elements, namely the five gross elements, the five subtle elements, the four internal senses, the five senses for gathering knowledge and the five outward organs of action, are known as the pradhana.

> > *******

> > TEXT 12

> > maha-bhutani pancaiva

> > bhur apo 'gnir marun nabhah

> > tan-matrani ca tavanti

> > gandhadini matani me

> > maha-bhutani: the gross elements; panca: five; eva: exactly; bhuh: earth; apah: water; agnih: fire; marut: air; nabhah: ether; tat-matrani: the subtle elements; ca: also; tavanti: so many; gandha-adini: smell and so on (taste, color, touch and sound); matani: considered; me: by Me.

> > TRANSLATION

> > There are five gross elements, namely earth, water, fire, air and ether. There are also five subtle elements: smell, taste, color, touch and sound.

> > *******

> > TEXT 13

> > indriyani dasa srotram

> > tvag drg rasana-nasikah

> > vak karau caranau medhram

> > payur dasama ucyate

> > indriyani: the senses; dasa: ten; srotram: the sense of hearing; tvak: the sense of touch; drk: the sense of sight; rasana: the sense of taste; nasikah: the sense of smell; vak: the organ of speech; karau: two hands; caranau: the organs for traveling (legs); medhram: the generative organ; payuh: the evacuating organ; dasamah: the tenth; ucyate: is called.

> > TRANSLATION

> > The senses for acquiring knowledge and the organs for action number ten, namely the auditory sense, the sense of taste, the tactile sense, the sense of sight, the sense of smell, the active organ for speaking, the active organs for working, and those for traveling, generating and evacuating.

> > *******

> > TEXT 14

> > mano buddhir ahankaras

> > cittam ity antar-atmakam

> > caturdha laksyate bhedo

> > vrttya laksana-rupaya

> > manah: the mind; buddhih: intelligence; ahankarah: ego; cittam: consciousness; iti: thus; antah-atmakam: the internal, subtle senses; catuh-dha: having four aspects; laksyate: is observed; bhedah: the distinction; vrttya: by their functions; laksana-rupaya: representing different characteristics.

> > TRANSLATION

> > The internal, subtle senses are experienced as having four aspects, in the shape of mind, intelligence, ego and contaminated consciousness. Distinctions between them can be made only by different functions, since they represent different characteristics.

> > *******

> > TEXT 15

> > etavan eva sankhyato

> > brahmanah sa-gunasya ha

> > sanniveso maya prokto

> > yah kalah panca-vimsakah

> > etavan: so much; eva: just; sankhyatah: enumerated; brahmanah: of Brahman; sa-gunasya: with material qualities; ha: indeed; sannivesah: arrangement; maya: by Me; proktah: spoken; yah: which; kalah: time; panca-vimsakah: the twenty-fifth.

> > TRANSLATION

> > All these are considered the qualified Brahman. The mixing element, which is known as time, is counted as the twenty-fifth element.

> > *******

> > TEXT 16

> > prabhavam paurusam prahuh

> > kalam eke yato bhayam

> > ahankara-vimudhasya

> > kartuh prakrtim iyusah

> > prabhavam: the influence; paurusam: of the Supreme Personality of Godhead; prahuh: they have said; kalam: the time factor; eke: some; yatah: from which; bhayam: fear; ahankara-vimudha-sya: deluded by false ego; kartuh: of the individual soul; prakrtim: material nature; iyusah: having contacted.

> > TRANSLATION

> > The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego of the deluded soul who has contacted material nature.

> > *******

> > TEXT 17

> > prakrter guna-samyasya

> > nirvisesasya manavi

> > cesta yatah sa bhagavan

> > kala ity upalaksitah

> > prakrteh: of material nature; guna-samyasya: without interaction of the three modes; nirvisesasya: without specific qualities; manavi: O daughter of Manu; cesta: movement; yatah: from whom; sah: He; bhagavan: the Supreme Personality of Godhead; kalah: time; iti: thus; upalaksitah: is designated.

> > TRANSLATION

> > My dear mother, O daughter of Svayambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature.

> > *******

> > TEXT 18

> > antah purusa-rupena

> > kala-rupena yo bahih

> > samanvety esa sattvanam

> > bhagavan atma-mayaya

> > antah: within; purusa-rupena: in the form of Supersoul; kala-rupena: in the form of time; yah: He who; bahih: without; samanveti: exists; esah: He; sattvanam: of all living entities; bhagavan: the Supreme Personality of Godhead; atma-mayaya: by His potencies.

> > TRANSLATION

> > By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time.

> > *******

> > TEXT 19

> > daivat ksubhita-dharminyam

> > svasyam yonau parah puman

> > adhatta viryam sasuta

> > mahat-tattvam hiranmayam

> > daivat: by the destiny of the conditioned souls; ksubhita: agitated; dharminyam: whose equilibrium of the modes; svasyam: His own; yonau: in the womb (material nature); parah puman: the Supreme Personality of Godhead; adhatta: impregnated; viryam: semen (His internal potency); sa: she (material nature); asuta: delivered; mahat-tattvam: the sum total of cosmic intelligence; hiranmayam: known as Hiranmaya.

> > TRANSLATION

> > After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, which is known as Hiranmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls.

> > *******

> > TEXT 20

> > visvam atma-gatam vyanjan

> > kuta-stho jagad-ankurah

> > sva-tejasapibat tivram

> > atma-prasvapanam tamah

> > visvam: the universe; atma-gatam: contained within itself; vyanjan: manifesting; kuta-sthah: unchangeable; jagat-ankurah: the root of all cosmic manifestations; sva-tejasa: by its own effulgence; apibat: swallowed; tivram: dense; atma-prasvapanam: which had covered the mahat-tattva; tamah: darkness.

> > TRANSLATION

> > Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains all the universes within itself, which is the root of all cosmic manifestations and which is not destroyed at the time of annihilation, swallows the darkness that covered the effulgence at the time of dissolution.

> > *******

> > TEXT 21

> > yat tat sattva-gunam svaccham

> > santam bhagavatah padam

> > yad ahur vasudevakhyam

> > cittam tan mahad-atmakam

> > yat: which; tat: that; sattva-gunam: the mode of goodness; svaccham: clear; santam: sober; bhagavatah: of the Personality of Godhead; padam: the status of understanding; yat: which; ahuh: is called; vasudeva-akhyam: by the name vasudeva; cittam: consciousness; tat: that; mahat-atmakam: manifest in the mahat-tattva.

> > TRANSLATION

> > The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vasudeva, or consciousness, becomes manifest in the mahat-tattva.

> > *******

> > TEXT 22

> > svacchatvam avikaritvam

> > santatvam iti cetasah

> > vrttibhir laksanam proktam

> > yathapam prakrtih para

> > svacchatvam: clarity; avikaritvam: freedom from all distraction; santatvam: serenity; iti: thus; cetasah: of consciousness; vrttibhih: by characteristics; laksanam: traits; proktam: called; yatha: as; apam: of water; prakrtih: natural state; para: pure.

> > TRANSLATION

> > After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.

> > *******

> > TEXT 23-24

> > mahat-tattvad vikurvanad

> > bhagavad-virya-sambhavat

> > kriya-saktir ahankaras

> > tri-vidhah samapadyata

> > vaikarikas taijasas ca

> > tamasas ca yato bhavah

> > manasas cendriyanam ca

> > bhutanam mahatam api

> > mahat-tattvat: from the mahat-tattva; vikurvanat: undergoing a change; bhagavat-virya-sambhavat: evolved from the Lord's own energy; kriya-saktih: endowed with active power; ahankarah: the material ego; tri-vidhah: of the three kinds; samapadyata: sprang up; vaikarikah: material ego in transformed goodness; taijasah: material ego in passion; ca: and; tamasah: material ego in ignorance; ca: also; yatah: from which; bhavah: the origin; manasah: of the mind; ca: and; indriyanam: of the senses for perception and action; ca: and; bhutanam mahatam: of the five gross elements; api: also.

> > TRANSLATION

> > The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds: good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve.

> > *******

> > TEXT 25

> > sahasra-sirasam saksad

> > yam anantam pracaksate

> > sankarsanakhyam purusam

> > bhute ndriya-manomayam

> > sahasra-sirasam: with a thousand heads; saksat: directly; yam: whom; anantam: Ananta; pracaksate: they all; sankarsana-akhyam: Sankarsana by name; purusam: the Supreme Personality of Godhead; bhuta: the gross elements; indriya: the senses; manah-mayam: consisting of the mind.

> > TRANSLATION

> > The threefold ahankara, the source of the gross elements, the senses and the mind, is identical with them because it is their cause. It is known by the name of Sankarsana, who is directly Lord Ananta with a thousand heads.

> > *******

> > TEXT 26

> > kartrtvam karanatvam ca

> > karyatvam ceti laksanam

> > santa-ghora-vimudhatvam

> > iti va syad ahankrteh

> > kartrtvam: being the doer; karanatvam: being the instrument; ca: and; karyatvam: being the effect; ca: also; iti: thus; laksanam: characteristic; santa: serene; ghora: active; vimudhatvam: being dull; iti: thus; va: or; syat: may be; ahankrteh: of the false ego.

> > TRANSLATION

> > This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance.

> > *******

> > TEXT 27

> > vaikarikad vikurvanan

> > manas-tattvam ajayata

> > yat-sankalpa-vikaipabhyam

> > vartate kama-sambhavah

> > vaikarikat: from the false ego of goodness; vikurvanat: undergoing transformation; manah: the mind; tattvam: principle; ajayata: evolved; yat: whose; sankalpa: thoughts; vikalpabhyam: and by reflections; vartate: happens; kama-sambhavah: the rise of desire.

> > TRANSLATION

> > From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.

> > *******

> > TEXT 28

> > yad vidur hy aniruddhakhyam

> > hrsikanam adhisvaram

> > saradendivara-syamam

> > samradhyam yogibhih sanaih

> > yat: which mind; viduh: is known; hi: indeed; aniruddha-akhyam: by the name Aniruddha; hrsikanam: of the senses; adhisvaram: the supreme ruler; sarada: autumnal; indivara: like a blue lotus; syamam: bluish; samradhyam: who is found; yogibhih: by the yogis; sanaih: gradually.

> > TRANSLATION

> > The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogis.

> > *******

> > TEXT 29

> > taijasat tu vikurvanad

> > buddhi-tattvam abhut sati

> > dravya-sphurana-vijaanam

> > indriyanam anugrahah

> > taijasat: from the false ego in passion; tu: then; vikurvanat: undergoing transformation; buddhi: intelligence; tattvam: principle; abhut: took birth; sati: O virtuous lady; dravya: objects; sphurana: coming into view; vijaanam: ascertaining; indriyanam: to the senses; anugrahah: giving assistance.

> > TRANSLATION

> > By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses.

> > *******

> > TEXT 30

> > samsayo 'tha viparyaso

> > niscayah smrtir eva ca

> > svapa ity ucyate buddher

> > laksanam vrttitah prthak

> > samsayah: doubt; atha: then; viparyasah: misapprehension; niscayah: correct apprehension; smrtih: memory; eva: also; ca: and; svapah: sleep; iti: thus; ucyate: are said; buddheh: of intelligence; laksanam: characteristics; vrttitah: by their functions; prthak: different.

> > TRANSLATION

> > Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence.

> > *******

> > TEXT 31

> > taijasanindriyany eva

> > kriya-jaana-vibhagasah

> > pranasya hi kriya-saktir

> > buddher vijnana-saktita

> > taijasani: produced from egoism in the mode of passion; indriyani: the senses; eva: certainly; kriya: action; jnana: knowledge; vibhagasah: according to; pranasya: of the vital energy; hi: indeed; kriya-saktih: the senses of action; buddheh: of the intelligence; vijnana-saktita: the senses for acquiring knowledge.

> > TRANSLATION

> > Egoism in the mode of passion produces two kinds of senses: the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence.

> > *******

> > TEXT 32

> > tamasac ca vikurvanad

> > bhagavad-virya-coditat

> > sabda-matram abhut tasman

> > nabhah srotram tu sabdagam

> > tamasat: from egoism in ignorance; ca: and; vikurvana-t: undergoing transformation; bhagavat-virya: by the energy of the Supreme Personality of Godhead; coditat: impelled; sabda-matram: the subtle element sound; abhut: was manifested; tasmat: from that; nabhah: ether; srotram: the sense of hearing; tu: then; sabda-gam: which catches sound.

> > TRANSLATION

> > When egoism in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky and the sense of hearing.

> > *******

> > TEXT 33

> > arthasrayatvam sabdasya

> > drastur lingatvam eva ca

> > tan-matratvam ca nabhaso

> > laksanam kavayo viduh

> > artha-asrayatvam: that which conveys the meaning of an object; sabdasya: of sound; drastuh: of the speaker; lingatvam: that which indicates the presence; eva: also; ca: and; tat-matratvam: the subtle element; ca: and; nabhasah: of ether; laksanam: definition; kavayah: learned persons; viduh: know.

> > TRANSLATION

> > Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether.

> > *******

> > TEXT 34

> > bhutanam chidra-datrtvam

> > bahir antaram eva ca

> > pranendriyatma-dhisnyatvam

> > nabhaso vrtti-laksanam

> > bhutanam: of all living entities; chidra-datrtvam: the accommodation of room; bahih: external; antaram: internal; eva: also; ca: and; prana: of the vital air; indriya: the senses; atma: and the mind; dhisnyatvam: being the field of activities; nabhasah: of the ethereal element; vrtti: activities; laksanam: characteristics.

> > TRANSLATION

> > The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind.

> > *******

> > TEXT 35

> > nabhasah sabda-tanmatrat

> > kala-gatya vikurvatah

> > sparso 'bhavat tato vayus

> > tvak sparsasya ca sangrahah

> > nabhasah: from ether; sabda-tanmatrat: which evolves from the subtle element sound; kala-gatya: under the impulse of time; vikurvatah: undergoing transformation; sparsah: the subtle element touch; abhavat: evolved; tatah: thence; vayuh: air; tvak: the sense of touch; sparsasya: of touch; ca: and; sangrahah: perception.

> > TRANSLATION

> > From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent.

> > *******

> > TEXT 36

> > mrdutvam kathinatvam ca

> > saityam usnatvam eva ca

> > etat sparsasya sparsatva/m

> > tan-matratvam nabhasvatah

> > mrdutvam: softness; kathinatvam: hardness; ca: and; saityam: cold; usnatvam: heat; eva: also; ca: and; etat: this; sparsasya: of the subtle element touch; sparsatvam: the distinguishing attributes; tat-matratvam: the subtle form; nabhasvatah: of air.

> > TRANSLATION

> > Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air.

> > *******

> > TEXT 37

> > calanam vyuhanam praptir

> > netrtvam dravya-sabdayoh

> > sarvendriyanam atmatvam

> > vayoh karmabhilaksanam

> > calanam: moving; vyuhanam: mixing; praptih: allowing approach; netrtvam: carrying; dravya-sabdayoh: particles of substances and sound; sarva-indriyanam: of all the senses; atmatvam: providing for the proper functioning; vayoh: of air; karma: by actions; abhilaksanam: the distinct characteristics.

> > TRANSLATION

> > The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses.

> > *******

> > TEXT 38

> > vayos ca sparsa-tanmatrad

> > rupam daiveritad abhut

> > samutthitam tatas tejas

> > caksu rupopalambhanam

> > vayoh: from air; ca: and; sparsa-tanmatrat: which evolves from the subtle element touch; rupam: form; daiva-iritat: according to destiny; abhut: evolved; samutthitam: arose; tatah: from that; tejah: fire; caksuh: sense of sight; rupa: color and form; upalambhanam: perceiving.

> > TRANSLATION

> > By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color.

> > *******

> > TEXT 39

> > dravyakrtitvam gunata

> > vyakti-samsthatvam eva ca

> > tejastvam tejasah sadhvi

> > rupa-matrasya vrttayah

> > dravya: of an object; akrtitvam: dimension; gunata: quality; vyakti-samsthatvam: individuality; eva: also; ca: and; tejastvam: effulgence; tejasah: of fire; sadhvi: O virtuous lady; rupa-matrasya: of the subtle element form; vrttayah: the characteristics.

> > TRANSLATION

> > My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.

> > *******

> > TEXT 40

> > dyotanam pacanam panam

> > adanam hima-mardanam

> > tejaso vrttayas tv etah

> > sosanam ksut trd eva ca

> > dyotanam: illumination; pacanam: cooking, digesting; panam: drinking; adanam: eating; hima-mardanam: destroying cold; tejasah: of fire; vrttayah: functions; tu: indeed; etah: these; sosanam: evaporating; ksut: hunger; trt: thirst; eva: also; ca: and.

> > TRANSLATION

> > Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.

> > *******

> > TEXT 41

> > rupa-matrad vikurvanat

> > tejaso daiva-coditat

> > rasa-matram abhut tasmad

> > ambho jihva rasa-grahah

> > rupa-matrat: which evolves from the subtle element form; vikurvanat: undergoing transformation; tejasah: from fire; daiva-coditat: under a superior arrangement; rasa-matram: the subtle element taste; abhut: became manifested; tasmat: from that; ambhah: water; jihva: the sense of taste; rasa-grahah: which perceives taste.

> > TRANSLATION

> > By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested.

> > *******

> > TEXT 42

> > kasayo madhuras tiktah

> > katv amla iti naikadha

> > bhautikanam vikarena

> > rasa eko vibhidyate

> > kasayah: astringent; madhurah: sweet; tiktah: bitter; katu: pungent; amlah: sour; iti: thus; na-ekadha: manifoldly; bhautikanam: of other substances; vikarena: by transformation; rasah: the subtle element taste; ekah: originally one; vibhidyate: is divided.

> > TRANSLATION

> > Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances.

> > *******

> > TEXT 43

> > kledanam pindanam trptih

> > prananapyayanondanam

> > tapapanodo bhuyastvam

> > ambhaso vrttayas tv imah

> > kledanam: moistening; pindanam: coagulating; trptih: causing satisfaction; pranana: maintaining life; apyayana: refreshing; undanam: softening; tapa: heat; apanodah: driving away; bhuyastvam: being in abundance; ambhasah: of water; vrttayah: the characteristic functions; tu: in fact; imah: these.

> > TRANSLATION

> > The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.

> > *******

> > TEXT 44

> > rasa-matrad vikurvanad

> > ambhaso daiva-coditat

> > gandha-matram abhut tasmat

> > prthvi ghranas tu gandhagah

> > rasa-matrat: which evolves from the subtle element taste; vikurvanat: undergoing transformation; ambhasah: from water; daiva-coditat: by a superior arrangement; gandha-matram: the subtle element odor; abhut: became manifest; tasmat: from that; prthvi: earth; ghranah: the olfactory sense; tu: in fact; gandha-gah: which perceives aromas.

> > TRANSLATION

> > Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest.

> > *******

> > TEXT 45

> > karambha-puti-sau rabhya-

> > santogramladibhih prthak

> > dravyavayava-vaisamyad

> > gandha eko vibhidyate

> > karambha: mixed; puti: offensive; saurabhya: fragrant; santa: mild; ugra: strong, pungent; amla: acid; adibhih: and so on; prthak: separately; dravya: of substance; avayava: of portions; vaisamyat: according to diversity; gandhah: odor; ekah: one; vibhidyate: is divided.

> > TRANSLATION

> > Odor, although one, becomes many: as mixed, offensive, fragrant, mild, strong, acidic and so on: according to the proportions of associated substances.

> > *******

> > TEXT 46

> > bhavanam brahmanah sthanam

> > dharanam sad-visesanam

> > sa rva-sattva-gunodbhedah

> > prthivi-vrtti-laksanam

> > bhavanam: modeling forms; brahmanah: of the Supreme Brahman; sthanam: constructing places of residence; dharanam: containing substances; sat-visesanam: distinguishing the open space; sarva: all; sattva: of existence; guna: qualities; udbhedah: the place for manifestation; prthivi: of earth; vrtti: of the functions; laksanam: the characteristics.

> > TRANSLATION

> > The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.

> > *******

> > TEXT 47

> > nabho-guna-viseso 'rtho

> > yasya tac chrotram ucyate

> > vayor guna-viseso 'rtho

> > yasya tat sparsanam viduh

> > nabhah-guna-visesah: the distinctive characteristic of sky (sound); arthah: object of perception; yasya: whose; tat: that; srotram: the auditory sense; ucyate: is called; vayoh guna-visesah: the distinctive characteristic of air (touch); arthah: object of perception; yasya: whose; tat: that; sparsanam: the tactile sense; viduh: they know.

> > TRANSLATION

> > The sense whose object of perception is sound is called the auditory sense, and that whose object of perception is touch is called the tactile sense.

> > *******

> > TEXT 48

> > tejo-guna-viseso 'rtho

> > yasya tac caksur ucyate

> > ambho-guna-viseso 'rtho

> > yasya tad rasanam viduh

> > bhumer guna-viseso 'rtho

> > yasya sa ghrana ucyate

> > tejah-guna-visesah: the distinctive characteristic of fire (form); arthah: object of perception; yasya: whose; tat: that; caksuh: the sense of sight; ucyate: is called; ambhah-guna-visesah: the distinctive characteristic of water (taste); arthah: object of perception; yasya: whose; tat: that; rasanam: the sense of taste; viduh: they know; bhumeh guna-visesah: the distinctive characteristic of earth (odor); arthah: object of perception; yasya: whose; sah: that; ghranah: the sense of smell; ucyate: is called.

> > TRANSLATION

> > The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.

> > *******

> > TEXT 49

> > parasya drsyate dhamao

> > hy aparasmin samanvayat

> > ato viseso bhavanam

> > bhumav evopalaksyate

> > parasya: of the cause; drsyate: is observed; dharmah: the characteristics; hi: indeed; aparasmin: in the effect; samanvayat: in order; atah: hence; visesah: the distinctive characteristic; bhavanam: of all the elements; bhumau: in earth; eva: alone; upalaksyate: is observed.

> > TRANSLATION

> > Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

> > *******

> > TEXT 50

> > etany asamhatya yada

> > mahad-adini sapta vai

> > kala-karma-gunopeto

> > jagad-adir upavisat

> > etani: these; asamhatya: being unmixed; yada: when; mahat-adini: the mahat-tattva, false ego and five gross elements; sapta: all together seven; vai: in fact; kala: time; karma: work; guna: and the three modes of material nature; upetah: accompanied by; jagat-adih: the origin of creation; upavisat: entered.

> > TRANSLATION

> > When all these elements were unmixed, the Supreme Personality of Godhead, the origin of creation, along with time, work, and the qualities of the modes of material nature, entered into the universe with the total material energy in seven divisions.

> > *******

> > TEXT 51

> > tatas tenanuviddhebhyo

> > yuktebhyo 'ndam acetanam

> > utthitam puruso yasmad

> > udatisthad asau virat

> > tatah: then; tena: by the Lord; anuviddhebhyah: from these seven principles, roused into activity; yuktebhyah: united; andam: an egg; acetanam: unintelligent; utthitam: arose; purusah: Cosmic Being; yasmat: from which; udatisthat: appeared; asau: that; virat: celebrated.

> > TRANSLATION

> > From these seven principles, roused into activity and united by the presence of the Lord, an unintelligent egg arose, from which appeared the celebrated Cosmic Being.

> > *******

> > TEXT 52

> > etad andam visesakhyam

> > krama-vrddhair dasottaraih

> > toyadibhih parivrtam

> > pradhanenavrtair bahih

> > yatra loka-vitano 'yam

> > rupam bhagavato hareh

> > etat: this; andam: egg; visesa-akhyam: called visesa; krama: one after another; vrddhaih: increased; dasa: ten times; uttaraih: greater; toya-adibhih: by water and so on; parivrtam: enveloped; pradhanena: by pradhana; avrtaih: covered; bahih: on the outside; yatra: where; loka-vitanah: the extension of the planetary systems; ayam: this; rupam: form; bhagavatah: of the Supreme Personality of Godhead; hareh: of Lord Hari.

> > TRANSLATION

> > This universal egg, or the universe in the shape of an egg, is called the manifestation of material energy. Its layers of water, air, fire, sky, ego and mahat-tattva increase in thickness one after another. Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhana. Within this egg is the universal form of Lord Hari, of whose body the fourteen planetary systems are parts.

> > *******

> > TEXT 53

> > hiranmayad anda-kosad

> > utthaya salile sayat

> > tam avisya maha-devo

> > bahudha nirbibheda kham

> > hiranmayat: golden; anda-kosat: from the egg; utthaya: arising; salile: on the water; sayat: lying; tam: in it; avisya: having entered; maha-devah: the Supreme Personality of Godhead; bahudha: in many ways; nirbibheda: divided; kham: apertures.

> > TRANSLATION

> > The Supreme Personality of Godhead, the virat-purusa, situated Himself in that golden egg, which was lying on the water, and He divided it into many departments.

> > *******

> > TEXT 54

> > nirabhidyatasya prathamam

> > mukham vani tato 'bhavat

> > vanya vahnir atho nase

> > pranoto ghrana etayoh

> > nirabhidyata: appeared; asya: of Him; prathamam: first of all; mukham: a mouth; vani: the organ of speech; tatah: then; abhavat: came forth; vanya: with the organ of speech; vahnih: the god of fire; athah: then; nase: the two nostrils; prana-the vital air; utah: joined; ghranah: the olfactory sense; etayoh: in them.

> > TRANSLATION

> > First of all a mouth appeared in Him, and then came forth the organ of speech, and with it the god of fire, the deity who presides over that organ. Then a pair of nostrils appeared, and in them appeared the olfactory sense, as well as prana, the vital air.

> > *******

> > TEXT 55

> > ghranad vayur abhidyetam

> > aksini caksur etayoh

> > tasmat suryo nyabhidyetam

> > karnau srotram tato disah

> > ghranat: from the olfactory sense; vayuh: the wind-god; abhidyetam: appeared; aksini: the two eyes; caksuh: the sense of sight; etayoh: in them; tasmat: from that; suryah: the sun-god; nyabhidyetam: appeared; karnau: the two ears; srotram: the auditory sense; tatah: from that; disah: the deities presiding over the directions.

> > TRANSLATION

> > In the wake of the olfactory sense came the wind-god, who presides over that sense. Thereafter a pair of eyes appeared in the universal form, and in them the sense of sight. In the wake of this sense came the sun-god, who presides over it. Next there appeared in Him a pair of ears, and in them the auditory sense and in its wake the Dig-devatas, or the deities who preside over the directions.

> > *******

> > TEXT 56

> > nirbibheda virajas tvag-

> > roma-smasrv-adayas tatah

> > tata osadhayas casan

> > sisnam nirbibhide tatah

> > nirbibheda: appeared; virajah: of the universal form; tvak: skin; roma: hair; smasru: beard, mustache; adayah: and so on; tatah: then; tatah: thereupon; osadhayah: the herbs and drugs; ca: and; asan: appeared; sisnam: genitals; nirbibhide: appeared; tatah: after this.

> > TRANSLATION

> > Then the universal form of the Lord, the virat-purusa, manifested His skin, and thereupon the hair, mustache and beard appeared. After this all the herbs and drugs became manifested, and then His genitals also appeared.

> > *******

> > TEXT 57

> > retas tasmad apa asan

> > nirabhidyata vai gudam

> > gudad apano 'panac ca

> > mrtyur loka-bhayankarah

> > retah: semen; tasmat: from that; apah: the god who presides over the waters; asan: appeared; nirabhidyata: was manifested; vai: indeed; gudam: an anus; gudat: from the anus; apanah: the organ of defecation; apanat: from the organ of defecation; ca: and; mrtyuh: death; loka-bhayam-karah: causing fear throughout the universe.

> > TRANSLATION

> > After this, semen (the faculty of procreation) and the god who presides over the waters appeared. Next appeared an anus and then the organs of defecation and thereupon the god of death, who is feared throughout the universe.

> > *******

> > TEXT 58

> > hastau ca nirabhidyetam

> > balam tabhyam tatah svarat

> > padau ca nirabhidyetam

> > gatis tabhyam tato harih

> > hastau: the two hands; ca: and; nirabhidyetam: were manifested; balam: power; tabhyam: from them; tatah: thereafter; svarat: Lord Indra; padau: the two feet; ca: and; nirabhidyetam: became manifested; gatih: the process of movement; tabhyam: from them; tatah: then; harih: Lord Visnu.

> > TRANSLATION

> > Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Visnu appeared.

> > *******

> > TEXT 59

> > nadyo 'sya nirabhidyanta

> > tabhyo lohitam abhrtam

> > nadyas tatah samabhavann

> > udaram nirabhidyata

> > nadyah: the veins; asya: of the universal form; nirabhidyanta: became manifested; tabhyah: from them; lohitam: blood; abhrtam: was produced; nadyah: the rivers; tatah: from that; samabhavan: appeared; udaram: the stomach; nirabhidyata: became manifested.

> > TRANSLATION

> > The veins of the universal body became manifested and thereafter the red corpuscles, or blood. In their wake came the rivers (the deities presiding over the veins), and then appeared an abdomen.

> > *******

> > TEXT 60

> > ksut-pipase tatah syatam

> > samudras tv etayor abhut

> > athasya hrdayam bhinnam

> > hrdayan mana utthitam

> > ksut-pipase: hunger and thirst; tatah: then; syatam: appeared; samudrah: the ocean; tu: then; etayoh: in their wake; abhut: appeared; atha: then; asya: of the universal form; hrdayam: a heart; bhinnam: appeared; hrdayat: from the heart; manah: the mind; utthitam: appeared.

> > TRANSLATION

> > Next grew feelings of hunger and thirst, and in their wake came the manifestation of the oceans. Then a heart became manifest, and in the wake of the heart the mind appeared.

> > *******

> > TEXT 61

> > manasas candrama jato

> > buddhir buddher giram patih

> > ahankaras tato rudras

> > cittam caityas tato 'bhavat

> > manasah: from the mind; candramah: the moon; jatah: appeared; buddhih: intelligence; buddheh: from intelligence; giram patih: the lord of speech (Brahma); ahankarah: false ego; tatah: then; rudrah: Lord Siva; cittam: consciousness; caityah: the deity presiding over consciousness; tatah: then; abhavat: appeared.

> > TRANSLATION

> > After the mind, the moon appeared. Intelligence appeared next, and after intelligence, Lord Brahma appeared. Then the false ego appeared and then Lord Siva, and after the appearance of Lord Siva came consciousness and the deity presiding over consciousness.

> > *******

> > TEXT 62

> > ete hy abhyutthita deva

> > naivasyotthapane 'sakan

> > punar avivisuh khani

> > tam utthapayitum kramat

> > ete: these; hi: indeed; abhyutthitah: manifested; devah: demigods; na: not; eva: at all; asya: of the virat-purusa; utthapane: in waking; asakan: were able; punah: again; avivisuh: they entered; khani: the apertures of the body; tam: Him; utthapayitum: to awaken; kramat: one after another.

> > TRANSLATION

> > When the demigods and presiding deities of the various senses were thus manifested, they wanted to wake their origin of appearance. But upon failing to do so, they reentered the body of the virat-purusa one after another in order to wake Him.

> > *******

> > TEXT 63

> > vahnir vaca mukham bheje

> > nodatisthat tada virat

> > ghranena nasike vayur

> > nodatisthat tada virat

> > vahnih: the god of fire; vaca: with the organ of speech: mukham: the mouth; bheje: entered; na: not; udatisthat: did arise; tada: then; virat: the virat-purusa; ghranena: with the olfactory sense; nasike: into His two nostrils; vayuh: the god of the winds; na: not; udatisthat: did arise; tada: then; virat: the virat-purusa.

> > TRANSLATION

> > The god of fire entered His mouth with the organ of speech, but the virat-purusa could not be aroused. Then the god of wind entered His nostrils with the sense of smell, but still the virat-purusa refused to be awakened.

> > *******

> > TEXT 64

> > aksini caksusadityo

> > nodatisthat tada virat

> > srotrena karnau ca diso

> > nodatisthat tada virat

> > aksini: His two eyes; caksusa: with the sense of sight; adityah: the sun-god; na: not; udatisthat: did arise; tada: then; virat: the virat-purusa; srotrena: with the sense of hearing; karnau: His two ears; ca: and; disah: the deities presiding over the directions; na: not; udatisthat: did arise; tada: then; virat: the virat-purusa.

> > TRANSLATION

> > The sun-god entered the eyes of the virat-purusa with the sense of sight, but still the virat-purusa did not get up. Similarly, the predominating deities of the directions entered through His ears with the sense of hearing, but still He did not get up.

> > *******

> > TEXT 65

> > tvacam romabhir osadhyo

> > nodatisthat tada virat

> > retasa sisnam apas tu

> > nodatisthat tada virat

> > tvacam: the skin of the virat-purusa; romabhih: with the hair on the body; osadhyah: the deities presiding over the herbs and plants; na: not; udatisthat: did arise; tada: then; virat: the virat-purusa; retasa: with the faculty of procreation; sisnam: the organ of generation; apah: the water-god; tu: then; na: not; udatisthat: did arise; tada: then; virat: the virat-purusa.

> > TRANSLATION

> > The predominating deities of the skin, herbs and seasoning plants entered the skin of the virat-purusa with the hair of the body, but the Cosmic Being refused to get up even then. The god predominating over water entered His organ of generation with the faculty of procreation, but the virat-purusa still would not rise.

> > *******

> > TEXT 66

> > gudam mrtyur apanena

> > nodatisthat tada virat

> > hastav indro balenaiva

> > nodatisthat tada virat

> > gudam: His anus; mrtyuh: the god of death; apanena: with the organ of defecation; na: not; udatisthat: did arise; tada: even then; virat: the virat-purusa; hastau: the two hands; indrah: Lord Indra; balena: with their power to grasp and drop things; eva: indeed; na: not; udatis that: did arise; tada: even then; virat: the virat-purusa.

> > TRANSLATION

> > The god of death entered His anus with the organ of defecation, but the virat-purusa could not be spurred to activity. The god Indra entered the hands with their power of grasping and dropping things, but the virat-purusa would not get up even then.

> > *******

> > TEXT 67

> > visnur gatyaiva caranau

> > nodatisthat tada virat

> > nadir nadyo lohitena

> > nodatisthat tada virat

> > visnuh: Lord Visnu; gatya: with the faculty of locomotion; eva: indeed; caranau: His two feet; na: not; udatisthat: did arise; tada: even then; virat: the virat-purusa; nadih: His blood vessels; nadyah: the rivers or river-gods; lohitena: with the blood, with the power of circulation; na: not; udatisthat: did stir; tada: even then; virat: the virat-purusa.

> > TRANSLATION

> > Lord Visnu entered His feet with the faculty of locomotion, but the virat-purusa refused to stand up even then. The rivers entered His blood vessels with the blood and the power of circulation, but still the Cosmic Being could not be made to stir.

> > *******

> > TEXT 68

> > ksut-trdbhyam udaram sindhur

> > nodatisthat tada virat

> > hrdayam manasa candro

> > nodatisthat tada virat

> > ksut-trdbhyam: with hunger and thirst; udaram: His abdomen; sindhuh: the ocean or ocean-god; na: not; udatis that: did arise; tada: even then; virat: the virat-purusa; hrdayam: His heart; manasa: with the mind; candrah: the moon-god; na: not; udatisthat: did arise; tada: even then; virat: the virat-purusa.

> > TRANSLATION

> > The ocean entered His abdomen with hunger and thirst, but the Cosmic Being refused to rise even then. The moon-god entered His heart with the mind, but the Cosmic Being would not be roused.

> > *******

> > TEXT 69

> > buddhya brahmapi hrdayam

> > nodatisthat tada virat

> > rudro 'bhimatya hrdayam

> > nodatisthat tada virat

> > buddhya: with intelligence; brahma: Lord Brahma; api: also; hrdayam: His heart; na: not; udatisthat: did arise; tada: even then; virat: the virat-purusa; rudrah: Lord Siva; abhimatya: with the ego; hrdayam: His heart; na: not; udatisthat: did arise; tada: even then; virat: the virat-purusa.

> > TRANSLATION

> > Brahma also entered His heart with intelligence, but even then the Cosmic Being could not be prevailed upon to get up. Lord Rudra also entered His heart with the ego, but even then the Cosmic Being did not stir.

> > *******

> > TEXT 70

> > cittena hrdayam caityah

> > ksetra jnah pravisad yada

> > virat tadaiva purusah

> > salilad udatisthata

> > cittena: along with reason, consciousness; hrdayam: the heart; caityah: the deity presiding over consciousness; ksetra jnah: the knower of the field; pravisat: entered; yada: when; virat: the virat-purusa; tada: then; eva: just; purusah: the Cosmic Being; salilat: from the water; udatisthata: arose.

> > TRANSLATION

> > However, when the inner controller, the deity presiding over consciousness, entered the heart with reason, at that very moment the Cosmic Being arose from the causal waters.

> > *******

> > TEXT 71

> > yatha prasuptam purusam

> > pranendriya-mano-dhiyah

> > prabhavanti vina yena

> > notthapayitum ojasa

> > yatha: just as; prasuptam: sleeping; purusam: a man; prana: the vital air; indriya: the senses for working and recording knowledge; manah: the mind; dhiyah: the intelligence; prabhavanti: are able; vina: without; yena: whom (the Supersoul); na: not; utthapayitum: to arouse; ojasa: by their own power.

> > TRANSLATION

> > When a man is sleeping, all his material assets: namely the vital energy, the senses for recording knowledge, the senses for working, the mind and the intelligence: cannot arouse him. He can be aroused only when the Supersoul helps him.

> > *******

> > TEXT 72

> > tam asmin pratyag-atmanam

> > dhiya yoga-pravrttaya

> > bhaktya viraktya jnanena

> > vivicyatmani cintayet

> > tam: upon Him; asmin: in this; pratyak-atmanam: the Supersoul; dhiya: with the mind; yoga-pravrttaya: engaged in devotional service; bhaktya: through devotion; viraktya: through detachment; jnanena: through spiritual knowledge; vivicya: considering carefully; atmani: in the body; cintayet: one should contemplate.

> > TRANSLATION

> > Therefore, through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service, one should contemplate that Supersoul as present in this very body although simultaneously apart from it.

> > Back to the running text