SRIMAD BHAGAVATAM: CANTO 11

S'rî Uddhava said: 'O Lord of the Universe, how many basic elements of creation have been enumerated by the seers? O Master, I heard You speak about nine, eleven and five plus three basic elements [see also 11.19: 14]. Some say there are [not twenty-eight but] twenty-six, others speak of twenty-five or seven, some speak of nine, some of four and others of eleven, while some speak of sixteen, seventeen or thirteen. You should, o Eternal Supreme One, explain to us what the sages have in mind who so differently express themselves.'

S'rî Uddhava said: 'O Lord of the Universe, how many basic elements of creation have been enumerated by the seers? O master nine, eleven, five plus three I heard You speak of [see also 11.19: 14]. Some say there are twenty-six, others speak of twenty-five or seven, some speak of nine, some of four and others of eleven, while some speak of sixteen, seventeen or thirteen. To us o Eternal Supreme You should explain this what the sages had in mind who so differently do express themselves.' (Vedabase)

Text 4

The Supreme Lord said: 'With them [the elements] being everywhere speak the brahmins the way it suits them, after all, what would for those who concern themselves with [the mystical potency of] My mâyâ be the wrong thing to say?

The Supreme Lord said: 'With them [the elements] being everywhere do the brahmins, taking it up with My mâyâ, accordingly speak the way it suits them; after all, what would be impossible for them as they speak? (Vedabase)

Text 5

'It is not the way you say it, it is the way I state it': this is what my unfathomable energies do to those who argue logically [see darshanas and 6.4: 31].

'This is not as you say, what I am saying is that it is as such': this is what my unfathomable energies do to those logically arguing [see also 6.4: 31]. (Vedabase)

Text 6

Because My energies interact rise differences of opinion among the ones who talk about this subject, but when one finds peace in the control over one's senses subsides the controversy and stops the arguing [one reaches the true nature of the supreme spirit, âtmatattva].

Of those who by their interaction argue on the subject will, when one has achieved equanimity and sense-control, the difference in their point of view disappear and the argument consequently subside. (Vedabase)

Text 7

Because the various elements [subtle and gross] mutually pervade one another, o best among men, a speaker wants to provide a division of causes and consequences.

Because the various elements mutually pervade one another, o best among men, does the speaker accordingly want to give a description enumerating their causes and resultant effects. (Vedabase)

Text 8

With those divisions refers one element to the other elements: whether it is there as a cause or a consequence, in one element [viz. the ether] one finds all the other elements and vice versa [*].

In each of those [descriptions] one sees other elements that have entered a prior one or either a later one even, or that some element has entered into others [*]. (Vedabase)

Text 9

When people departing from a certain division for that reason express themselves in terms of cause and effect, I accept that which is voiced with such a point of view on the condition that it is guided by reason [by scientific proof, by specificity about time and place].

Therefore, however these speakers intend upon calculations express themselves in terms of elements beforehand or elements in effect, We do accept as it springs from reason. (Ve d abase)

Text 10

A person who inevitably is born in ignorance cannot all by himself figure out what the process of selfrealization all means, that knowledge is derived from someone else who is known with the principle of reality [compare 11.21: 10].

The process of selfrealization is with a person caught in ignorance without a beginning; it cannot occur by dint of his own strength, so there must be someone else knowing the reality who can bestow the spiritual knowledge [compare 11.21: 10]. (Vedabase)

Text 11

There is according to this knowledge in the material mode of goodness not the slightest difference between the purusha, the original person, and îs'vara, the controller. To suppose that there would be such a difference is a useless endeavor [see B.G. 18: 20 and 9: 15 and **].

The according knowledge is a quality of material nature [called sattva]; there is to this [quality] not the slightest dissimilarity between the person and the Controller - the notion of them being different [as such] is a useless one [see B.G. 18: 20 and 9: 15 and **]. (Vedabase)

Text 12

Material nature [prakriti] is what binds the modes. These modes as the causes of keeping, producing and ending that accordingly are said to be of goodness, passion and ignorance, belong to the material world and not to the spirit soul [see also B.G. 3: 27].

Material nature [prakriti] is what binds together the modes; these modes as the causes of keeping, producing and ending and accordingly being of goodness, passion and ignorance, belong to the material world and not to the spirit soul [see also B.G. 3: 27]. (Vedabase)

Text 13

In this world is the mode of goodness of knowledge, the mode of passion of fruitive labor [karma] and the mode of darkness of ignorance; the interaction of the modes is called Time and that what's there by nature constitutes the thread [the mahat-tattva is the sûtra, see also 11.12: 19-21].

In this world is the mode of goodness of knowledge, the mode of passion of fruitive labor [karma] and the mode of darkness of ignorance; the interaction of the modes is called Time and what's there by nature is the thread [the mahat-tattva is the sûtra, see also 11.12: 19 -21]. (Vedabase)

Text 14

The soul enjoying [purusha], material nature [prakriti], the intelligible [mahat-tattva], the identification with the form [ahankâra], ether, air, fire, water and earth are thus My nine elements of creation referred to [in verse 1].

The soul enjoying, the material nature, the intelligible, the identification with the form, the ether, the air, the fire, the water and the earth are thus the nine elements of creation described by Me. (Vedabase)

Text 15

Hearing, touching, seeing, smelling and tasting are the five [senses] by which one acquires knowledge; the speech organ, the hands, the genitals, the anus and the legs constitute their operation, o dear one, and the mind is there for both.

Hearing, touching, seeing, smelling and tasting are the five [senses] by which the knowledge is acquired; the organ of speech, the hands, the genitals, the anus and the legs constitute their operation, o dear one, and the mind is there to both. (Vedabase)

Text 16

Sounds, tactile qualities, tastes, fragrances, and forms [or colors] are the categories of the sense objects [see vishaya] and speech, manufacturing, excretion [by anus and genitals] and locomotion are the functions covered by them.

Sounds, tactile qualities, tastes, fragrances, and forms [or colors] are the categories of the sense objects [see vishaya] and speech, manufacturing, excretion [by anus and genitals] and locomotion are the functions covered by them. (Vedabase)

Text 17

In the beginning of creation is the person of the enjoyer uninvolved given to witnessing the material nature of this universe, the universe that by the operation of sattva and the other modes assumes the forms of the gross manifestations and subtler causes [see also 2.10: 10].

In the beginning of creation is the person of the enjoyer uninvolved given to witnessing the material nature of this universe that by the modes of sattva and the others embodies the gross manifestations and subtler causes [2.10: 10]. (Vedabase)

Text 18

All the elements that received their potencies from the glance of the Lord, in the manifest reality undergo transformation and form, amalgamated by the power of nature, the egg of the universe [see also 2.5: 35, 3.20: 14-15, 3.26: 51-53, 3.32: 29, 5.26: 38, 11.6: 16].

The elements in all the manifest reality undergoing transformation do, amalgamated by the power of nature, form the egg of the universe, by the glance of the Lord having attained their potencies [2.5: 35, 3.20: 14-15, 3.26: 51-53, 3.32: 29, 5.26: 38, 11.6: 16]. (Vedabase)

Text 19

When one speaks about the creation as having only seven elements: the five of the physical elements beginning with the ether on the one hand and the individual knower with the Supreme Soul on the other hand, there are as a consequence of this fundamental, dual basis the body, the senses and the life air.

Speaking of it as having only seven elements: the five of the physical elements beginning with the ether and the individual knower with the Supreme Soul, are there from the fundamental basis of these two the body, the senses and the life air [or all the material phenomena produced]. (Vedabase)

Text 20

And when one departs from six elements: the five elements with the Transcendental Person as the sixth element that is conjoined with them, He has first projected this creation and next entered it.

Herein thus also of six: the five elements with the Transcendental Person as the sixth element conjoined with them, has this creation created from Himself been send forth with Him entering. (Vedabase)

Text 21

When one speaks of four elements fire, water and earth arise from the Original Self; from these elements there is then the manifest product of this cosmos.

In the case of so having four do fire, water and earth arise from the Self and came by them the birth then of the manifest product of this cosmos about. (Vedabase)

Text 22

Counting seventeen there is the consideration of the five gross elements, the five objects and the five senses along with the one mind and the soul as the seventeenth.

Counting seventeen is there the consideration of the five gross elements, the five objects and the five senses along with the one mind and the soul as the seventeenth. (Vedabase)

Text 23

So too one is counting with sixteen elements when one identifies the soul with the mind. With thirteen elements one has the five gross elements, the five senses, the mind and the [individual and supreme of the] soul.

Likewise counts one sixteen with indeed the soul identified as the mind and thirteen so with the gross elements, the five senses, the mind and the [individual and supreme of the] soul. (Vedabase)

Text 24

Counting eleven elements in this one has the soul, the gross elements and the senses. One also knows nine of them with the eight natural elements [the five gross ones, mind, intelligence and false ego] and the Enjoyer in the beyond.

To the number of eleven has one in this the soul, the gross elements and the senses; and nine one has also with the eight natural elements [the gross ones, mind, intelligence and false ego] as surely also the Enjoyer on top of that. (Vedabase)

Text 25

Thus have various enumerations of the elements been contrived by the sages. They are all logically supported by rational arguments, that is the brilliance one finds with the learned.'

This way have various enumerations of the elements been contrived by the sages. They are all logically supported by rational arguments; what brilliance would one miss with the learned?' (Vedabase)

Text 26

S'rî Uddhava said: 'Because both nature and the enjoyer, even though they are constitutionally different, cover one another o Krishna, there seems to be no difference between them: one sees the soul within nature and nature within the soul [see also B.G. 18: 16].

S'rî Uddhava said: 'Because both nature and the enjoyer, although constitutionally different, mutually shelter one another o Krishna, seems there to be no difference between them; the soul is seen within nature and nature in the soul as well [see also B.G. 18: 16]. (Vedabase)

Text 27

Please, o Lotus eyed One, as the Omniscient, Very Expert in Reasoning, cut with Your words down the great doubt in my heart.

Please, o Lotus eyed One, as the Omniscient, Very Expert in Reasoning, cut with Your words down the great doubt in my heart. (Vedabase)

Text 28

The living beings have from You indeed the knowledge and by the potency of Your outer illusion it is stolen away. Only You understand the ins and outs of Your illusory power and no one else [see also B.G. 15: 15].'

The knowledge do the living beings indeed have from You and by the potency of You out here is it stolen away; You alone indeed know the perfection of the illusory potency of Yourself and no one else [see also B.G. 15: 15].' (Vedabase)

Text 29

The Supreme Lord said: 'Prakriti and purusha [nature and the enjoyer] are two distinct matters, o best of all persons, and both are subjected to the transformation that is based upon the mixing of the gunas of creation.

The Supreme Lord said: 'Prakriti and purusha [nature and the enjoyer] subject to this transformation based upon the mixing of the gunas of the creation, are thus distinct, o best of persons. (Vedabase)

Text 30

Dear Uddhava, My deluding energy consisting of the three modes is responsible for the diversity of manifestations as well as for the variety of different forms of perception. This changeable nature based upon the gunas knows three aspects: one is called adhyâtma, then there is adhidaiva and the other is called adhibhûta [see also kles'as and 1.17: 19].

My dear, the deluding energy consisting of the modes establishes the manifold of the manifestations and perceptions of these differences that, subject to change, know three aspects: that of adhyâtma - the one, adhidaiva [- the nature] and of adhibhûta, the other [see also kles'as and 1.17: 19]. (Vedabase)

Text 31

Alike the independently of these existing Supersoul who constitutes the actual cause of the subjective experience [adhyâtma], nature as the source of one's perception [adhidaiva] and the phenomenon one perceives [adhibhûta], is there similarly the sun in its independent position in the sky, that is responsible for the power of sight [adhyâtma], the external of nature [adhidaiva] and the distinct, reflected image [adhibhûta] that together contribute to that what can be seen through the opening of the eye.

The way the sight [the one], the form [nature] and the reflected image [the other] of the sun, on itself present in the sky, in this cooperate to the opening of the eye in order to manifest, is the Supersoul, who of these [three] is separate present as the transcendental experience [the One], the cause [the Nature], and the phenomena to be seen [the Other], there as the perfection of realization. (Vedabase)

Text 32

Next to the eyes the same [trinity] applies to the sense of touch and what one feels with it, the ear and what one hears, the tongue and its occupation, the nose with what is smelled and with one's consciousness and its attributes.

So it is too with the [organ, the object and the function of the] sense of touch and such, the hearing and such, the tongue and such, the nose and such and with that what belongs to the consciousness [the seer]. (Vedabase)

Text 33

The transformation effected by this agitation of the modes which rooted from the primary nature [pradhâna], leads to bewilderment and gives all kinds of trouble with the by the greater reality [the mahat-tattva] raised threefold, false ego which, subjected to change, in ignorance wants to take matters into its own hands [see also ***].

The transformation effected by this agitation of the modes which rooted from the primary nature [pradhâna] is the cause of the bewilderment and variety of the false ego - subject to change in ignorance lording it over - that in the three aspects [as mentioned] was generated from the greater reality [of the mahat-tattva, see also ***]. (Vedabase)

Text 34

When there is not the full knowledge of the Supersoul one will, eager as one is in one's desire to discuss matters, get entangled in useless speculations about the fact whether or not there would be a difference [between purusha and prakriti] with statements like 'this is real and that is not', and those speculations continue as long as one has diverted one's attention away from Me, I who am [qualitatively] equal to oneself.'

Lacking in the full knowledge of the Supreme Soul is indeed the speculation of saying 'it is there' and saying 'it is not there' [about the difference between prakriti and purusha], focussed as one is on discussing the difference, a useless one - although it for sure lingers with people who have turned their attention away from Me who is [qualitatively] alike themselves.' (Vedabase)

Text 35-36

S'rî Uddhava said: 'In what way do those whose minds diverted from You by the fruitive activities they performed, o Master, accept and give up higher and lower material bodies? Please Govinda explain that to me what by those who are not so spiritual isn't understood since they, predominantly being of material knowledge, are illusioned.'

S'rî Uddhava said: 'In what way do those whose minds diverted from You by the fruitive activities they performed, o Master, accept and give up higher and lower material bodies? Please Govinda explain that to me what by those not so spiritual isn't understood since they, for the greater part knowledgeable about the world, suffer its imposition.' (Vedabase)

Text 37

The Supreme Lord said: 'People's minds that are shaped by their fruitive labor are bound to the five senses from one world to the next. The soul, existing separately, follows that mind [see also linga, vâsanâ and B.G. 2: 22].

The Supreme Lord said: 'The mind of men conjoined with their five senses is shaped by the karma; it follows the spirit soul which, separate from that, travels from one world to the other [see also linga, vâsanâ and B.G. 2: 22]. (Vedabase)

Text 38

The mind faithfully meditating on what is heard [from the traditions] or what is seen of the sense objects comes into being because of its being bound to the karma and dissolves again [with the vanishing of the sense objects]. As a consequence the remembrance [of past lives] is lost.

The mind faithfully meditating the sense objects seen or that what is heard in following [the vedic authority] rises and dissolves dependent on the karma, after which the remembrance is lost. (Vedabase)

Text 39

This total forgetfulness of not remembering one's previous self that for this or that reason was absorbed in the objects of the senses, is what one calls death.

Being absorbed in the objects of perception does he [in an other body] not remember his previous self anymore; the total forgetfulness to this or that cause is known as death indeed. (Vedabase)

Text 40

O man of charity, what one calls birth is when a person completely identifies himself with the body he assumed, just like what one does when one dreams or when one has a fantasy.

What one calls birth, o great giver, is, just as in a dream or fantasy, the identification of a person in every way. (Vedabase)

Text 41

And just as one in a dream or fantasy has no remembrance of a previous dream or fantasy, one has likewise no notion of a previous existence [*4 and B.G. 4: 5].

And this way sees he in that, like in a dream or fantasy not remembering what was before, himself as if he wouldn't have a past [*4 en B.G. 4: 5]. (Vedabase)

Text 42

Because of obtaining a new material body and a corresponding mind, the truth of the threefold reality imposes itself upon the soul, with the consequence of an inner notion that differs from the outer appearance, like one gave birth to bad natured offspring.

Because of the engrossing resting with the senses appears in the one objective reality this threefold variety [in the qualities of a high, middle or lower birth] which, like a person being the progenitor of bad offspring, has the differences of the internal and external reality as a consequence. (Vedabase)

Text 43

For created bodies, My best, find and lose their existence by the force of time which operates invisibly, that isn't seen because of its subtlety.

For created bodies, my best, come into being and go out of being by the momentum of time that one perceives, that isn't seen because of its subtlety. (Vedabase)

Text 44

The lifespan, the circumstances and such of all created beings are determined by it, just as the flame of a candle, the stream of a river and the fruit of a tree are determined by it.

As of the flames of a candle and the currents of a river or the fruits of a tree are just so of all material bodies the situations and such of the different stages created. (Vedabase)

Text 45

The way one has it wrong when one says 'this light is the same as this lamp' and 'this stream of water is the same as this river' it is also wrong to say that 'this body is the same as this person', it is a way of reasoning of men who are wasting their lives [see also 6.16: 58, 7.6: 1-2]!

'This is the same physical person' is just as false a statement as 'This light radiating from the lamp is the same' or 'that water flowing in the river is the same'; this is the thought of men who waste their lives [see also 6.16: 58, 7.6: 1-2]! (Vedabase)

Text 46

A person doesn't die, nor is he born from the seed of his actions, he is immortal. It is because of illusion that one, like fire locked up in wood, is united [with one's material existence. See B.G. 2: 24].

Like with the fire locked up in wood does he from the seed of his activities not take birth nor does this person die; he is mistaken. (Vedabase)

Text 47

Impregnation, gestation, birth, infancy, childhood, youth, middle age, old age and death are the nine states of the body one thus has.

Impregnation, gestation, birth, infancy, childhood, youth, middle age, old age and death thus are the nine states of the body. (Vedabase)

Text 48

These more or less elevated states of the body that one owes to one's own motives, are because of his being bound to the modes by a soul accepted as one's own, while the other soul [with due effort in yoga] distances himself from them [by the grace of God].

From associating with the modes does someone sometimes accept and sometimes give up these certainly greater and lesser bodily conditions achieved by his mental aspirations. (Vedabase)

Text 49

The incidence of one's own birth can be inferred from the birth of one's son and the incidence of one's death can be derived from the death of one's father [or ancestors], [but] he who remembers himself with all the things of birth and death is never subject to that what is ruled by this duality.

One's own birth and death one can surmise from the birth of one's son and the death of one's father; of self-remembrance is one no longer of all of that which, subject to generation and destruction, is characterized by these dualities. (Vedabase)

Text 50

The way someone, who knows about a tree its seed and maturity, is the witness distinct from the birth and death of that tree, is one analogously the witness standing apart from the [birth and death of] the physical body.

The one who in knowledge of a tree its seed and maturity is the witness distinct from the birth and death of the tree is the same way the witness separate of [the birth and death of] the physical body. (Vedabase)

Text 51

An unintelligent person who fails to distinguish this way the person from his material nature, enters, completely bewildered in taking material forms for real, the material ocean [see also B.G. 9: 21-22 and 1.7: 5].

The unintelligent person this way failing to distinguish the person from the material nature, does, by that contact with the reality completely bewildered, return to the material ocean [see also B.G. 9: 21-22 and 1.7: 5]. (Vedabase)

Text 52

Wandering around because of his karma he will, following the mode of goodness, head for the sages and the gods; following the lead of passion he will move among the common people or fall into the grip of darkness; and by the mode of ignorance he will find himself among the ghosts and spirits or reach the animal kingdom [see also B.G. 6: 41-42, 9: 25; 17: 4].

In association with the mode of goodness goes he according his karma to the sages and gods, by the mode of passion goes he to the human and unenlightened [or demoniac] and by the mode of darkness goes he to the ghosts and the animal kingdom [see also B.G. 6.41-42, 9.25; 17: 4]. (Vedabase)

Text 53

Just as with observing dancing and singing persons one comes to imitate them, one is, even though being a silent witness who doesn't do anything, when one is placed before the qualities of matter the same way inclined towards a material intelligence [see also 11.21: 19-21].

Just as with observing dancing and singing persons one comes to imitate them, is the same way the disinclined one [the soul], in his intelligence facing the modal qualities, nevertheless made to follow [see also 11.21: 19-21]. (Vedabase)

Text 54-55

The way trees seem to be moving when they are seen in moving water and the world seems to spin when one's eyes are spinning around, one's mental impressions of the sense object are also not real. Just like the things one sees in a dream are but figments, also the soul's image of a material life in which he experiences sense gratification is a phantom.

The way trees move by water also moving and the earth seems to spin with eyes spinning around, is the experience of the mental impressions of the sense objects not true since they are figments, alike the things one sees in a dream, as is also the case with the material life of the soul [viz. the wrong life to be avoided by the wise]. (Vedabase)

Text 56

For someone who meditates the objects of the senses material life will not stop, even though it is an illusory affair, just as the unpleasant things one experiences in a dream [may repeat themselves over and over *5].

For the one meditating the objects of the senses does the material existence, even though absent [viz. as a soul not being material], not cease to be, just like unpleasant things don't that come up in a dream [*5]. (Vedabase)

Text 57

Therefore Uddhava, do not delight in the sense-objects that play games with the senses, just see how based upon the illusion of the material duality one fails to realize the soul.

Therefore Uddhava, do not delight in the sense-objects being untrue with the senses, see how based on the illusion of the material duality one fails in realizing the soul. (Vedabase)

Text 58-59

When one is insulted, neglected, ridiculed or envied by bad people, or else chastised, held captive or deprived of his means of livelihood, or when one is repeatedly spat or urinated upon by ignorant people, someone desiring the Supreme who thus being shaken is having difficulties, should save himself by resorting to his essence [see also 5.5: 30].'

When insulted, neglected, ridiculed or envied by bad people, or else chastised, tied up or deprived of his means of livelihood; or when repeatedly spat upon or urinated upon by ignorant people, should the one desiring the Supreme thus being shaken having difficulties, save himself by resorting to his essence [see also 5.5: 30].'(Vedabase)

Text 60

S'rî Uddhava said: 'How can I keep that in mind? Please, o Best of All Speakers, tell us that.

S'rî Uddhava said: 'How can I keep that in mind, please, o Best of All Speakers, tell us that. (Vedabase)

Text 61

The attacks of other people on my person is what I find most difficult. Except to those who fixed in Your dharma in peace reside at Your lotus feet, even for the learned, o Soul of the Universe, no doubt the material definition constitutes the greatest burden.'

(61) The attacks of other people on myself is what I consider most difficult; except to those who fixed in Your dharma in peace reside at Your lotusfeet, is even to the learned, o Soul of the Universe, no doubt the material conditioning the most strong.' (Vedabase)

*: Two examples: pots are of the earth that existed as a prior element or belong to rubble that is there as a later resultant substance, or either time as another element took them all together by entering them. Or the elements of nature appeared expanding in the space prior to them and all belong to the physical form that came about afterwards, and the vital breath entered them all as another element.

**: The paramparâ adds here: 'S'rî Caitanya Mahâprabhu described the actual situation as acintya-bhedâbheda-tattva - the supreme controller and the controlled living entities are simultaneously one and different. In the material mode of goodness the oneness is perceived. As one proceeds further, to the stage of vis'uddha-sattva, or purified spiritual goodness, one finds spiritual variety within the qualitative oneness, completing one's knowledge of the Absolute Truth' [see also siddhânta].

*** To differentiate the basic terms used in this chapter: Prakriti is the material nature with its living beings and gunas, pradhâna is the primordial, undifferentiated state of matter without the specific creatures and gunas and the mahat-tattva is the totality of the greater reality of it all, also known as the principle of intellect or the cosmic intelligence. The purusha is the original person who is the enjoyer: the Lord and the living beings who are the same in quality.

* 4 According to the well-known exception that confirms the rule says S'rîla Vis'vanâtha Cakravartî Thhâkura here that by the mystic power of jâti-smara one may remember one's previous body. Patañjali in the Yoga Sutra III.18 says: 'Impressions which, carried along in the self, surface, give insight in previous states of life'.

*5 The classical philosophical stance defended here is: 'When one has a body one is a soul, when one is a body one is a pig', where the pig is here the fallen soul returning time and again to a materialistic life.