> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami A.C. Bhaktivedanta Prabhupâda his pupils
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > Canto 11: 'General History'

> > ******

> > Chapter Twenty-two: Enumeration of the Elements of Material Creation

> > TEXTS 1 - 3

> > s'rî-uddhava uvâca

> > kati tattvâni vis'ves'a

> > sankhyâtâny rishibhih prabho

> > navaikâdas'a pan'ca trîny

> > âttha tvam iha s'us'ruma

> > kecit shad-vims'atim prâhur

> > apare pan'ca-vims'atim

> > saptaike nava shath kecic

> > catvâry ekâdas'âpare

> > kecit saptadas'a prâhuh

> > shodas'aike trayodas'a

> > etâvattvam hi sankhyânâm

> > rishayo yad-vivakshayâ

> > gâyanti prithag âyushmann

> > idam no vaktum arhasi

> > s'rî-uddhavah uvâca - S'rî Uddhava said; kati - how many; tattvâni - basic elements of creation; vis'va-îs'a - O Lord of the universe; sankhyâtâni - have been enumerated; rishibhih - by great authorities; prabho - O my master; nava - nine (God, the individual soul, the mahat-tattva, false ego and the five gross elements); ekâkas'a - plus eleven (the ten knowledge-acquiring and working senses together with the mind); pan'ca - plus five (the subtle forms of the sense objects); trîni - plus three (the modes of goodness, passion and ignorance, making altogether a total of twenty-eight); âttha - have stated; tvam - You; iha - during Your appearance in this world; s'us'ruma - so I have heard;

> > kecit - some; shath-vims'atim - twenty-six; prâhuh - they say; apare - others; pan'ca-vims'atim - twenty-five; sapta - seven; eke - some; nava - nine; shath - six; kecit - some; catvâri - four; ekâdas'a - eleven; apare - still others; kecit - some; saptadas'a - seventeen; prâhuh - say; shodas'a - sixteen; eke - some; trayodas'a - thirteen;

> > etâvattvam - such calculations; hi - indeed; sankhyânâm - of the different ways of counting the elements; rishayah - the sages; yat vivakshayâ - with the intention of expressing what ideas; gâyanti - they have declared; prithak - in various manners; âyuh-man - O supreme eternal; idam - this; nah - 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 jîva 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.

> > ******

> > TEXT 4

> > s'rî-bhagavân uvâca

> > yuktam ca santi sarvatra

> > bhâshante brâhmanâ yathâ

> > mâyâm madîyâm udgrihya

> > vadatâm kim nu durghatham

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; yuktam - reasonably; ca - even; santi - they are present; sarvatra - everywhere; bhâshante - they speak; brâhmanâh - brâhmanas; yathâ - how; mâyâm - the mystic energy; madîyam - My; udgrihya - resorting to; vadatâm - of those who speak; kim - what; nu - after all; durghatham - will be impossible.

> > TRANSLATION

> > Lord Krishna replied - Because all material elements are present everywhere, it is reasonable that different learned brâhmanas 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.

> > ******

> > TEXT 5

> > naitad evam yathâttha tvam

> > yad aham vacmi tat tathâ

> > evam vivadatâm hetum

> > s'aktayo me duratyayâh

> > na - it is not; etat - this; evam - so; yathâ - as; âttha - say; tvam - you; yat - which; aham - I; vacmi - am saying; tat - that; tathâ - thus; evam - in this way; vivadatâm - for those who argue; hetum - over logical reasons; s'aktayah - the energies (are impelling); me - My; duratyayâh - 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.

> > ******

> > TEXT 6

> > yâsâm vyatikarâd âsîd

> > vikalpo vadatâm padam

> > prâpte s'ama-dame 'pyeti

> > vâdas tam anu s'âmyati

> > yâsâm - of which (energies of Mine); vyatikarât - by the interaction; âsît - has arisen; vikalpah - difference of opinion; vadatâm - of those arguing; padam - the subject of discussion; prâpte - when one has achieved; s'ama - the ability to fix his intelligence on Me; dame - and control of his external senses; apyeti - disappears (that difference of opinion); vâdah - the argument itself; tam anu - consequently; s'âmyati - 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.

> > ******

> > TEXT 7

> > parasparânupraves'ât

> > tattvânâm purusharshabha

> > paurvâparya-prasankhyânam

> > yathâ vaktur vivakshitam

> > paraspara - mutual; anupraves'ât - because of the entrance (as subtle causes within gross manifestations, and vice versa); tattvânâm - of the various elements; purusha-rishabha - O best among men (Uddhava); paurva - in terms of prior causes; aparya - or of resultant products; prasankhyânam - enumeration; yathâ - however; vaktuh - the speaker; vivakshitam - 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.

> > ******

> > TEXT 8

> > ekasminn api dris'yante

> > pravisthânîtarâni ca

> > pûrvasmin vâ parasmin vâ

> > tattve tattvâni sarvas'ah

> > ekasmin - in one (element); api - even; dris'yante - there are seen; pravisthâni - entered within; itarâni - others; ca - also; pûrvasmin - in a prior (subtle causal element, such as the dormant presence of ether within its cause, sound); vâ - either; parasmin - or in a later (produced element, such as the subtle presence of sound within its further product, air); vâ - or; tattve - in some element; tattvâni - other elements; sarvas'ah - 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.

> > ******

> > TEXT 9

> > paurvâparyam ato 'mîshâm

> > prasankhyânam abhîpsatâm

> > yathâ viviktam yad-vaktram

> > grihnîmo yukti-sambhavât

> > paurva - considering causal elements to include their manifest products; aparyam - or assuming elements to include their subtle causes; atah - therefore; amîshâm - of these thinkers; prasankhyânam - the counting; abhîpsatâm - who are intending; yathâ - how; viviktam - ascertained; yat-vaktram - from whose mouth; grihnîmah - We accept it; yukti - of reason; sambhavât - 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.

> > ******

> > TEXT 10

> > anâdy-avidyâ-yuktasya

> > purushasyâtma-vedanam

> > svato na sambhavâd anyas

> > tattva-jn'o jn'âna-do bhavet

> > anâdi - without beginning; avidyâ - with ignorance; yuktasya - who is joined; purushasya - of a person; âtma-vedanam - the process of self-realization; svatah - by his own ability; na sambhavât - because it cannot occur; anyah - another person; tattva-jn'ah - the knower of transcendental reality; jn'âna-dah - 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.

> > ******

> > TEXT 11

> > purushes'varayor atra

> > na vailakshanyam anv api

> > tad-anya-kalpanâpârthâ

> > jn'ânam ca prakriter gunah

> > purusha - between the enjoyer; îs'varayoh - and the supreme controller; atra - herein; na - there is no; vailakshanyam - dissimilarity; anu - minute; api - even; tat - of them; anya - as being completely different; kalpanâ - the imagined idea; apârthâ - useless; jn'ânam - knowledge; ca - and; prakriteh - of material nature; gunah - 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.

> > ******

> > TEXT 12

> > prakritir guna-sâmyam vai

> > prakriter nâtmano gunâh

> > sattvam rajas tama iti

> > sthity-utpatty-anta-hetavah

> > prakritih - material nature; guna - of the three modes; sâmyam - the original equilibrium; vai - indeed; prakriteh - of nature; na âtmanah - not of the spirit soul; gunâh - these modes; sattvam - goodness; rajah - passion; tamah - ignorance; iti - thus called; sthiti - of the maintenance of universal creation; utpatti - its production; anta - and its annihilation; hetavah - 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 &emdash; goodness, passion and ignorance &emdash; are the effective causes of the creation, maintenance and destruction of this universe.

> > ******

> > TEXT 13

> > sattvam jn'ânam rajah karma

> > tamo 'jn'ânam ihocyate

> > guna-vyatikarah kâlah

> > svabhâvah sûtram eva ca

> > sattvam - the mode of goodness; jn'ânam - knowledge; rajah - the mode of passion; karma - fruitive work; tamah - the mode of ignorance; ajn'ânam - foolishness; iha - in this world; ucyate - is called; guna - of the modes; vyatikarah - the agitated transformation; kâlah - time; svabhâvah - innate tendency, nature; sûtram - 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 sûtra, or mahat-tattva.

> > ******

> > TEXT 14

> > purushah prakritir vyaktam

> > ahankâro nabho 'nilah

> > jyotir âpah kshitir iti

> > tattvâny uktâni me nava

> > purushah - the enjoyer; prakritih - nature; vyaktam - the primeval manifestation of matter; ahankârah - false ego; nabhah - ether; anilah - air; jyotih - fire; âpah - water; kshitih - earth; iti - thus; tattvâni - the elements of creation; uktâni - 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.

> > ******

> > TEXT 15

> > s'rotram tvag dars'anam ghrâno

> > jihveti jn'âna-s'aktayah

> > vâk-pâny-upastha-pâyv-anghrih

> > karmâny angobhayam manah

> > s'rotram - the sense of hearing; tvak - the sense of touch, experienced upon the skin; dars'anam - sight; ghrânah - smell; jihvâ - the sense of taste, experienced upon the tongue; iti - thus; jn'âna-s'aktayah - the knowledge-acquiring senses; vâk - speech; pâni - the hands; upastha - the genitals; pâyu - the anus; anghrih - and the legs; karmâni - the working senses; anga - My dear Uddhava; ubhayam - belonging to both these categories; manah - 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.

> > ******

> > TEXT 16

> > s'abdah spars'o raso gandho

> > rûpam cety artha-jâtayah

> > gaty-ukty-utsarga-s'ilpâni

> > karmâyatana-siddhayah

> > s'abdah - sound; spars'ah - touch; rasah - taste; gandhah - fragrance; rûpam - form; ca - and; iti - thus; artha - of sense objects; jâtayah - the categories; gati - movement; ukti - speech; utsarga - excretion (by both the genitals and anus); s'ilpâni - and manufacture; karma-âyatana - by the above-mentioned working senses; siddhayah - 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.

> > ******

> > TEXT 17

> > sargâdau prakritir hy asya

> > kârya-kârana-rûpinî

> > sattvâdibhir gunair dhatte

> > purusho 'vyakta îkshate

> > sarga - of creation; âdau - in the beginning; prakritih - the material nature; hi - indeed; asya - of this universe; kârya - the manifest products; kârana - and subtle causes; rûpinî - embodying; sattva-âdibhih - by means of goodness, passion and ignorance; gunaih - the modes; dhatte - assumes its position; purushah - the Supreme Lord; avyaktah - not involved in material manifestation; îkshate - 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.

> > ******

> > vyaktâdâyo vikurvânâ

> > dhâtavah purushekshayâ

> > labdha-vîryâh srijanty andam

> > samhatâh prakriter balât

> > vyakta-âdayah - the mahat-tattva and so on; vikurvânâh - undergoing transformation; dhâtavah - the elements; purusha - of the Lord; îkshayâ - by the glance; labdha - having attained; vîryâh - their potencies; srijanti - they create; andam - the egg of the universe; samhatâh - amalgamated; prakriteh - of nature; balât - 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.

> > ******

> > TEXT 19

> > saptaiva dhâtava iti

> > tatrârthâh pan'ca khâdayah

> > jn'ânam âtmobhayâdhâras

> > tato dehendriyâsavah

> > sapta - seven; eva - indeed; dhâtavah - elements; iti - thus saying; tatra - therein; arthâh - the physical elements; pan'ca - five; kha-âdayah - beginning with ether; jn'ânam - the spirit soul, who is the possessor of knowledge; âtmâ - the Supreme Soul; ubhaya - of both (the seen nature and the jîva who is its seer); âdhârah - the fundamental basis; tatah - from these; deha - the body; indriya - senses; asavah - 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.

> > ******

> > TEXT 20

> > shad ity atrâpi bhûtâni

> > pan'ca shasthhah parah pumân

> > tair yuita âtma-sambhûtaih

> > sristhvedam samapâvis'at

> > shath - six; iti - thus; atra - in this theory; api - also; bhûtâni - the elements; pan'ca - five; shasthhah - the sixth; parah - the transcendental; pumân - Supreme Personality; taih - with those (five gross elements); yuktah - conjoined; âtma - from Himself; sambhûtaih - created; sristhvâ - sending forth; idam - this creation; samupâvis'at - 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.

> > ******

> > TEXT 21

> > catvâry eveti tatrâpi

> > teja âpo 'nnam âtmanah

> > jâtâni tair idam jâtam

> > janmâvayavinah khalu

> > catvâri - four; eva - also; iti - thus; tatra - in that case; api - even; tejah - fire; âpah - water; annam - earth; âtmanah - from the Self; jâtâni - all arising; taih - by them; idam - this cosmos; jâtam - has come about; janma - the birth; avayavinah - 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.

> > ******

> > TEXT 22

> > sankhyâne saptadas'ake

> > bhûta-mâtrendriyâni ca

> > pan'ca pan'caika-manasâ

> > âtmâ saptadas'ah smritah

> > sankhyâne - in the enumeration; saptadas'ake - in terms of seventeen elements; bhûta - the five gross elements; mâtra - the five subtle perceptions pertaining to each; indriyâni - and the five corresponding senses; ca - also; pan'ca pan'ca - in groups of five; eka-manasâ - along with the one mind; âtmâ - the soul; saptadas'ah - as the seventeenth; smritah - 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.

> > ******

> > TEXT 23

> > tadvat shodas'a-sankhyâne

> > âtmaiva mana ucyate

> > bhûtendriyâni pan'caiva

> > mana âtmâ trayodas'a

> > tadvat - similarly; shodas'a-sankhyâne - in counting sixteen; âtmâ - the soul; eva - indeed; manah - as the mind; ucyate - is identified; bhûta - the five gross elements; indriyâni - the senses; pan'ca - five; eva - certainly; manah - the mind; âtmâ - the soul (both the individual soul and the Supersoul); trayodas'a - 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.

> > ******

> > TEXT 24

> > ekâdas'atva âtmâsau

> > mahâ-bhûtendriyâni ca

> > asthau prakritayas' caiva

> > purushas' ca navety atha

> > ekâdas'atve - in the consideration of eleven; âtmâ - the soul; asau - this; mahâ-bhûta - the gross elements; indriyâni - the senses; ca - and; asthau - eight; prakritayah - natural elements (earth, water, fire, air, ether, mind, intelligence and false ego); ca - also; eva - certainly; purushah - 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.

> > ******

> > TEXT 25

> > iti nânâ-prasankhyânam

> > tattvânâm rishibhih kritam

> > sarvam nyâyyam yuktimattvâd

> > vidushâm kim as'obhanam

> > iti - in these ways; nânâ - various; prasankhyânam - enumeration; tattvânâm - of the elements; rishibhih - by the sages; kritam - has been done; sarvam - all this; nyâyyam - logical; yukti-mattvât - because of the presentation of rational arguments; vidushâm - of those who are learned; kim - what; as'obhanam - 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.

> > ******

> > TEXT 26

> > s'rî-uddhava uvâca

> > prakritih purushas' cobhau

> > yady apy âtma-vilakshanau

> > anyonyâpâs'rayât krishna

> > dris'yate na bhidâ tayoh

> > prakritau lakshyate hy âtmâ

> > prakritis' ca tathâtmani

> > s'rî-uddhavah uvâca - S'rî Uddhava said; prakritih - nature; purushah - the enjoyer, or living entity; ca - and; ubhau - both; yadi api - although; âtma - constitutionally; vilakshanau - distinct; anyonya - mutual; apâs'rayât - because of shelter; krishna - O Lord Krishna; dris'yate na - it does not appear; bhidâ - any difference; tayoh - between them; prakritau - within nature; lakshyate - is apparently seen; hi - indeed; âtmâ - the soul; prakritih - nature; ca - and; tathâ - also; âtmani - in the soul.

> > TRANSLATION

> > S'rî Uddhava inquired - Although nature and the living entity are constitutionally distinct, O Lord Krishna, 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.

> > ******

> > TEXT 27

> > evam me pundarîkâksha

> > mahântam sams'ayam hridi

> > chettum arhasi sarva-jn'a

> > vacobhir naya-naipunaih

> > evam - thus; me - my; pundarîka-aksha - O lotus-eyed Lord; mahântam - great; sams'ayam - doubt; hridi - within my heart; chettum - cut; arhasi - You should please; sarva-jn'a - O omniscient one; vacobhih - with Your words; naya - in reasoning; naipunaih - very expert.

> > TRANSLATION

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

> > ******

> > TEXT 28

> > tvatto jn'ânam hi jîvânâm

> > pramoshas te 'tra s'aktitah

> > tvam eva hy âtma-mâyâyâ

> > gatim vettha na câparah

> > tvattah - from You; jn'ânam - knowledge; hi - indeed; jîvânâm - of the living beings; pramoshah - stealing away; te - Your; atra - in this knowledge; s'aktitah - by the potency; tvam - You; eva - alone; hi - indeed; âtma - Your own; mâyâyâh - of the illusory potency; gatim - the real nature; vettha - You know; na - not; ca - and; aparah - 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.

> > ******

> > TEXT 29

> > s'rî-bhagavân uvâca

> > prakritih purushas' ceti

> > vikalpah purusharshabha

> > esha vaikârikah sargo

> > guna-vyatikarâtmakah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; prakritih - nature; purushah - the enjoyer, living entity; ca - and; iti - thus; vikalpah - complete distinction; purusha-rishabha - O best among men; eshah - this; vaikârikah - subject to transformation; sargah - creation; guna - of the modes of nature; vyatikara - the agitation; âtmakah - 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.

> > ******

> > TEXT 30

> > mamânga mâyâ guna-mayy anekadhâ

> > vikalpa-buddhîs' ca gunair vidhatte

> > vaikârikas tri-vidho 'dhyâtmam ekam

> > athâdhidaivam adhibhûtam anyat

> > mama - My; anga - My dear Uddhava; mâyâ - material energy; guna-mayî - consisting of the three modes; anekadhâ - manifold; vikalpa - different manifestations; buddhîh - and perceptions of these differences; ca - and; gunaih - by the modes; vidhatte - establishes; vaikârikah - the full-blown manifestation of transformations; tri-vidhah - having three aspects; adhyâtmam - called adhyâtma; ekam - one; atha - and; adhidaivam - adhidaiva; adhibhûtam - adhibhûta; 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 - adhyâtmic, adhidaivic and adhibhautic.

> > ******

> > TEXT 31

> > drig rûpam ârkam vapur atra randhre

> > parasparam sidhyati yah svatah khe

> > âtmâ yad eshâm aparo ya âdyah

> > svayânubhûtyâkhila-siddha-siddhih

> > drik - the function of sight (as adhyâtma); rûpam - visible form (as adhibhûta); ârkam - of the sun; vapuh - the partial image (as adhidaiva); atra - in this; randhre - aperture (of the eyeball); parasparam - mutually; sidhyati - cause the manifestation of each other; yah - which; svatah - by its own power; khe - in the sky; âtmâ - the Supersoul; yat - which; eshâm - of these (three features); aparah - separate; yah - who; âdyah - the original cause; svayâ - by His own; anubhûtyâ - transcendental experience; akhila - of all; siddha - manifest phenomena; siddhih - 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.

> > ******

> > SB 11.22.32

> > TEXT 32

> > evam tvag-âdi s'ravanâdi cakshur

> > jihvâdi nâsâdi ca citta-yuktam

> > evam - in the same way; tvak-âdi - the skin, the sensation of touch and the demigod of the wind, Vâyu; s'ravana-âdi - the ears, the sensation of sound and the demigods of the directions; cakshuh - the eyes (described in the previous verse); jihvâ-adi - the tongue, the sensation of taste and the god of water, Varuna; nâsa-âdi - the nose, the sensation of smell and the As'vinî-kumâras; ca - also; citta-yuktam - along with consciousness (implying not only conditioned consciousness together with the object of that consciousness and the presiding Deity Vâsudeva, but also the mind together with the object of thought and the moon-god Candra, intelligence with the object of intelligence and Lord Brahmâ, 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.

> > ******

> > TEXT 33

> > yo 'sau guna-kshobha-krito vikârah

> > pradhâna-mûlân mahatah prasûtah

> > aham tri-vrin moha-vikalpa-hetur

> > vaikârikas tâmasa aindriyas' ca

> > yah asau - this; guna - of the modes of nature; kshobha - by the agitation; kritah - caused; vikârah - transformation; pradhâna-mûlât - which is generated from the pradhâna, the unmanifest form of the total material nature; mahatah - from the mahat-tattva; prasûtah - generated; aham - false ego; tri-vrit - in three phases; moha - of bewilderment; vikalpa - and material variety; hetuh - the cause; vaikârikah - in the mode of goodness; tâmasah - in the mode of ignorance; aindriyah - 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 pradhâna, this false ego becomes the cause of all material illusion and duality.

> > ******

> > TEXT 34

> > âtmâparijn'âna-mayo vivâdo

> > hy astîti nâstîti bhidârtha-nisthhah

> > vyartho 'pi naivoparameta pumsâm

> > mattah parâvritta-dhiyâm sva-lokât

> > âtma - of the Supreme Soul; aparijn'âna-mayah - based on lack of full knowledge; vivâdah - speculative argument; hi - indeed; asti - (this world) is real; iti - thus saying; na asti - it is not real; iti - thus saying; bhidâ - material differences; artha-nisthhah - having as its focus of discussion; vyarthah - worthless; api - although; na - does not; eva - certainly; uparameta - cease; pumsâm - for persons; mattah - from Me; parâvritta - who have turned; dhiyâm - their attention; sva-lokât - who am nondifferent from them.

> > TRANSLATION

> > The speculative argument of philosophers - 'This world is real,' 'No, it is not realî - 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 Krishna, 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 Krishna. Without understanding the reality of Lord Krishna 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 Krishna consciousness.

> > ******

> > TEXTS 35 - 36

> > s'rî-uddhava uvâca

> > tvattah parâvritta-dhiyah

> > sva-kritaih karmabhih prabho

> > uccâvacân yathâ dehân

> > grihnanti visrijanti ca

> > tan mamâkhyâhi govinda

> > durvibhâvyam anâtmabhih

> > na hy etat prâyas'o loke

> > vidvâmsah santi van'citâh

> > s'rî-uddhavah uvâca - S'rî Uddhava said; tvattah - from You; parâvritta - diverted; dhiyah - whose minds; sva-kritaih - done by them; karmabhih - by the fruitive activities; prabho - O supreme master; ucca-avacân - higher and lower; yathâ - in which way; dehân - material bodies; grihnanti - they accept; visrijanti - give up; ca - and;

> > tat - that; mama - to me; âkhyâhi - please explain; govinda - O Govinda; durvibhâvyam - impossible to understand; anâtmabhih - by those who are not intelligent; na - not; hi - indeed; etat - about this; prâyas'ah - for the most part; loke - in this world; vidvâmsah - knowledgeable; santi - they are; van'citâh - who are cheated (by material illusion).

> > TRANSLATION

> > S'rî 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.

> > ******

> > TEXT 37

> > s'rî-bhagavân uvâca

> > manah karma-mayam nËnâm

> > indriyaih pan'cabhir yutam

> > lokâl lokam prayâty anya

> > âtmâ tad anuvartate

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; manah - the mind; karma-mayam - shaped by fruitive work; nËnâm - of persons; indriyaih - along with the senses; pan'cabhih - five; yutam - conjoined; lokât - from one world; lokam - to another world; prayâti - travels; anyah - separate; âtmâ - the soul; tat - that mind; anuvartate - follows.

> > TRANSLATION

> > Lord Krishna 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.

> > ******

> > TEXT 38

> > dhyâyan mano 'nu vishayân

> > dristhân vânus'rutân atha

> > udyat sîdat karma-tantram

> > smritis tad anu s'âmyati

> > dhyâyat - meditating; manah - the mind; anu - regularly; vishayân - on the sense objects; dristhân - seen; vâ - or; anus'rutân - heard from Vedic authority; atha - subsequently; udyat - rising; sîdat - dissolving; karma-tantram - bound to the reactions of fruitive work; smritih - remembrance; tat anu - after that; s'âmyati - 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.

> > ******

> > TEXT 39

> > vishayâbhinives'ena

> > nâtmânam yat smaret punah

> > jantor vai kasyacid dhetor

> > mrityur atyanta-vismritih

> > vishaya - in (new) objects of perception; abhinives'ena - because of absorption; na - not; âtmânam - his previous self; yat - the situation in which; smaret - remembers; punah - any more; jantoh - of the living entity; vai - indeed; kasyacit hetoh - for any reason or other; mrityuh - known as death; atyanta - total; vismritih - 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.

> > ******

> > TEXT 40

> > janma tv âtmatayâ pumsah

> > sarva-bhâvena bhûri-da

> > vishaya-svîkritim prâhur

> > yathâ svapna-manorathah

> > janma - birth; tu - and; âtmatayâ - by identification with oneself; pumsah - of a person; sarva-bhâvena - completely; bhûri-da - O most charitable Uddhava; vishaya - of the body; svî-kritim - the acceptance; prâhuh - is called; yathâ - just as; svapna - a dream; manah-rathah - 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.

> > ******

> > TEXT 41

> > svapnam manoratham cettham

> > prâktanam na smaraty asau

> > tatra pûrvam ivâtmânam

> > apûrvam cânupas'yati

> > svapnam - a dream; manah-ratham - a daydream; ca - and; ittham - thus; prâktanam - previous; na smarati - does not remember; asau - he; tatra - in that (present body); pûrvam - the previous; iva - as if; âtmânam - himself; apûrvam - having no past; ca - and; anupas'yati - 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.

> > ******

> > TEXT 42

> > indriyâyana-sristhyedam

> > trai-vidhyam bhâti vastuni

> > bahir-antar-bhidâ-hetur

> > jano 'saj-jana-krid yathâ

> > indriya-ayana - by the resting place of the senses (the mind); sristhyâ - because of the creation (of identification with a new body); idam - this; trai-vidhyam - threefold variety (of high, middle and low class); bhâti - appears; vastuni - in the reality (the soul); bahih - external; antah - and internal; bhidâ - of the differences; hetuh - the cause; janah - a person; asat-jana - of a bad person; krit - the progenitor; yathâ - 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.

> > ******

> > TEXT 43

> > nityadâ hy anga bhûtâni

> > bhavanti na bhavanti ca

> > kâlenâlakshya-vegena

> > sûkshmatvât tan na dris'yate

> > nityadâ - constantly; hi - indeed; anga - My dear Uddhava; bhûtâni - created bodies; bhavanti - come into being; na bhavanti - go out of being; ca - and; kâlena - by time; alakshya - imperceptible; vegena - whose speed; sûkshmatvât - because of being very subtle; tat - that; na dris'yate - 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.

> > ******

> > TEXT 44

> > yathârcishâm srotasâm ca

> > phalânâm vâ vanaspateh

> > tathaiva sarva-bhûtânâm

> > vayo-'vasthâdayah kritâh

> > yathâ - as; arcishâm - of the flames of a candle; srotasâm - of the currents of a river; ca - and; phalânâm - of fruits; vâ - or; vanaspateh - of a tree; tathâ - thus; eva - certainly; sarva-bhûtânâm - of all material bodies; vayah - of different ages; avasthâ - situations; âdayah - and so on; kritâh - 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.

> > ******

> > TEXT 45

> > so 'yam dîpo 'rcishâm yadvat

> > srotasâm tad idam jalam

> > so 'yam pumân iti nrinâm

> > mrishâ gîr dhîr mrishâyushâm

> > sah - this; ayam - the same; dîpah - light; arcishâm - of the radiation of a lamp; yadvat - just as; srotasâm - of the currents flowing in a river; tat - that; idam - the same; jalam - water; sah - this; ayam - the same; pumân - person; iti - thus; nrinâm - of men; mrishâ - false; gîh - statement; dhîh - thought; mrishâ-âyushâm - 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

> > ******

> > TEXT 46

> > mâ svasya karma-bîjena

> > jâyate so 'py ayam pumân

> > mriyate vâmaro bhrântyâ

> > yathâgnir dâru-samyutah

> > mâ - does not; svasya - of the self; karma-bîjena - by the seed of his activities; jâyate - take birth; sah - he; api - indeed; ayam - this; pumân - personality; mriyate - dies; vâ - or; amarah - immortal; bhrântyâ - because of illusion; yathâ - as; agnih - fire; dâru - with wood; samyutah - 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.

> > ******

> > TEXT 47

> > nisheka-garbha-janmâni

> > bâlya-kaumâra-yauvanam

> > vayo-madhyam jarâ mrityur

> > ity avasthâs tanor nava

> > nisheka - impregnation; garbha - gestation; janmâni - and birth; bâlya - infancy; kaumâra - childhood; yauvanam - and youth; vayah-madhyam - middle age; jarâ - old age; mrityuh - death; iti - thus; avasthâh - ages; tanoh - 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.

> > ******

> > TEXT 48

> > etâ manoratha-mayîr

> > hânyasyoccâvacâs tanûh

> > guna-sangâd upâdatte

> > kvacit kas'cij jahâti ca

> > etâh - these; manah-rathah-mayîh - achieved by meditation of the mind; ha - certainly; anyasya - of the body (who is separate from the self); ucca - greater; avacâh - and lesser; tanûh - bodily conditions; guna-sangât - because of associating with the modes of nature; upâdatte - he accepts; kvacit - sometimes; kas'cit - someone; jahâti - 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.

> > ******

> > TEXT 49

> > âtmanah pitri-putrâbhyâm

> > anumeyau bhavâpyayau

> > na bhavâpyaya-vastûnâm

> > abhijn'o dvaya-lakshanah

> > âtmanah - one's own; pitri - from the father or ancestors; putrâbhyâm - and the son; anumeyau - can be surmised; bhava - birth; apyayau - and death; na - is no longer; bhava-apyaya-vastûnâm - of all that is subject to generation and destruction; abhijn'ah - one who is in proper knowledge; dvaya - by these dualities; lakshanah - 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.

> > ******

> > TEXT 50

> > taror bîja-vipâkâbhyâm

> > yo vidvân' janma-samyamau

> > taror vilakshano drasthâ

> > evam drasthâ tanoh prithak

> > taroh - of a tree; bîja - (birth from) its seed; vipâkâbhyâm - (destruction subsequent to) maturity; yah - one who; vidvân - in knowledge; janma - of birth; samyamau - and death; taroh - from the tree; vilakshanah - distinct; drasthâ - the witness; evam - in the same way; drasthâ - the witness; tanoh - of the material body; prithhak - 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.

> > ******

> > TEXT 51

> > prakriter evam âtmânam

> > avivicyâbudhah pumân

> > tattvena spars'a-sammûdhah

> > samsâram pratipadyate

> > prakriteh - from material nature; evam - in this way; âtmânam - the self; avivicya - failing to distinguish; abudhah - the unintelligent; pumân - person; tattvena - because of thinking (material things) to be real; spars'a - by material contact; sammûdhah - completely bewildered; samsâram - 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.

> > ******

> > TEXT 52

> > sattva-sangâd rishîn devân

> > rajasâsura-mânushân

> > tamasâ bhûta-tiryaktvam

> > bhrâmito yâti karmabhih

> > sattva-sangât - by association with the mode of goodness; rishîn - to the sages; devân - to the demigods; rajasâ - by the mode of passion; asura - to the demons; mânushân - and to human beings; tamasâ - by the mode of ignorance; bhûta - to the ghostly spirits; tiryaktvam - or the animal kingdom; bhrâmitah - made to wander; yâti - he goes; karmabhih - 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.

> > ******

> > TEXT 53

> > nrityato gâyatah pas'yan

> > yathaivânukaroti tân

> > evam buddhi-gunân pas'yan

> > anîho 'py anukâryate

> > nrityatah - persons who are dancing; gâyatah - and singing; pas'yan - observing; yathâ - just as; eva - indeed; anukaroti - imitates; tân - them; evam - thus; buddhi - of the material intelligence; gunân - the acquired qualities; pas'yan - seeing; anîhah - although not himself engaged in activity; api - nevertheless; anukâryate - 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.

> > ******

> > TEXTS 54 - 55

> > yathâmbhasâ pracalatâ

> > taravo 'pi calâ iva

> > cakshusâ bhrâmyamânena

> > dris'yate bhramatîva bhûh

> > yathâ manoratha-dhiyo

> > vishayshânubhavo mrishâ

> > svapna-dristhâs' ca dâs'ârha

> > tathâ samsâra âtmanah

> > yathâ - as; ambhasâ - by water; pracalatâ - moving, agitated; taravah - trees; api - indeed; calâh - moving; iva - as if; cakshushâ - by the eyes; bhrâmyamânena - which are being turned about; dris'yate - appears; bhramatî - moving; iva - as if; bhûh - the earth;

> > yathâ - as; manah-ratha - of a mental fantasy; dhiyah - the ideas; vishaya - of sense gratification; anubhavah - the experience; mrishâ - false; svapna-dristhah - things seen in a dream; ca - and; dâs'ârha - O descendant of Das'ârha; tathâ - thus; samsârah - the material life; âtmanah - of the soul.

> > TRANSLATION

> > The soul's material life, his experience of sense gratification, is actually false, O descendant of Das'ârha, 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.

> > ******

> > TEXT 56

> > arthe hy avidyamâne 'pi

> > samsritir na nivartate

> > dhyâyato vishayân asya

> > svapne 'narthâgamo yathâ

> > arthe - in truth; hi - certainly; avidyamâne - not existing; api - even though; samsritih - material existence; na nivartate - does not stop; dhyâyatah - who is meditating; vishayân - on the objects of sense gratification; asya - for him; svapne - in a dream; anartha - of unwanted things; âgamah - the coming; yathâ - 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.

> > ******

> > TEXT 57

> > tasmâd uddhava mâ bhunkshva

> > vishayân asad-indriyaih

> > âtmâgrahana-nirbhâtam

> > pas'ya vaikalpikam bhramam

> > tasmât - therefore; uddhava - My dear Uddhava; mâ bhunkshva - do not enjoy; vishayân - the objects of sense gratification; asat - impure; indriyaih - with senses; âtma - of the self; agrahana - inability to realize; nirbhâtam - in which is manifest; pas'ya - 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.

> > ******

> > TEXTS 58 - 59

> > kshipto 'vamânito 'sadbhih

> > pralabdho 'sûyito 'tha vâ

> > tâditah sanniruddho vâ

> > vrittyâ vâ parihâpitah

> > nisthhyuto mûtrito vâjn'air

> > bahudhaivam prakampitah

> > s'reyas-kâmah kricchra-gata

> > âtmanâtmânam uddharet

> > kshiptah - insulted; avamânitah - neglected; asadbhih - by bad men; pralabdhah - ridiculed; asûyitah - envied; atha vâ - or else; tâditah - chastised; sanniruddhah - tied up; vâ - or; vrittyâ - of his means of livelihood; vâ - or; parihâpitah - deprived;

> > nisthhyutah - spat upon; mûtritah - polluted with urine; vâ - or; ajn'aih - by foolish men; bahudhâ - repeatedly; evam - thus; prakampitah - agitated; s'reyah-kâmah - one who desires the highest goal in life; kricchra-gatah - experiencing difficulty; âtmanâ - by his intelligence; âtmânam - 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.

> > ******

> > TEXT 60

> > s'rî-uddhava uvâca

> > yathaivam anubudhyeyam

> > vada no vadatâm vara

> > s'rî-uddhavah uvâca - S'rî Uddhava said; yathâ - how; evam - thus; anubudhyeyam - I may properly understand; vada - please speak; nah - to us; vadatâm - of all speakers; vara - O You who are the best.

> > TRANSLATION

> > S'rî Uddhava said - O best of all speakers, please explain to me how I may properly understand this.

> > ******

> > TEXT 61

> > su-duhshaham imam manya

> > âtmany asad-atikramam

> > vidushâm api vis'vâtman

> > prakritir hi balîyasî

> > rite tvad-dharma-niratân

> > s'ântâms te caranâlayân

> > su-duhsaham - most difficult to tolerate; imam - this; manye - I consider; âtmani - upon oneself; asat - by ignorant people; atikramam - the attacks; vidushâm - for those who are learned; api - even; vis'va-âtman - O soul of the universe; prakritih - one's conditioned personality; hi - certainly; balîyasî - very strong; rite - except for; tvat-dharma - in Your devotional service; niratân - those who are fixed; s'ântân - peaceful; te - Your; carana-âlayân - 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.

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