Canto 11 - Chapter 22: Categories enumerated; Distinction between Prakṛti and Puruṣa ...

Discourse XXII

Categories enumerated; Distinction between Prakṛti and Puruṣa

Uddhava submitted: How many are the categories or fundamental principles enumerated by the seers, O Ruler of the universe? You (for your part) have referred (in Discourse XIX above) to nine, eleven, five and three—twenty-eight categories (in all), O Lord, as we have heard (1)
Some (however) speak of twenty-six categories; others, of twenty-five. Some (more) declare seven, nine, six and four respectively; while others mention eleven. (2)
Some (again) declare seventeen; others, sixteen and (still) others, thirteen. With what intention do the sages severally declare such a (large) variety of numbers? Be pleased O eternal Lord, to tell us this. (3)

The glorious Lord replied: Whatever the Brāhmanas (well-versed in the Vedas) declare is but right; (for) all categories stand included in all (others). What is there hard to establish for those who make their assertion accepting the potency of My Māyā? (4)
My potencies (in the form of the three Guṇas—Sattva, Rajas and Tamas appearing as so many modifications of the mind)—which are (so) difficult to overcome—are at the back of those wrangling over the cause (of the universe) in the following strain; "It is not quite as you say; what I say is correct." (5)
Diversity (in the form of this universe), which is the subject of controversy among the disputants, follows from the disturbance of equilibrium of these potencies. When control of the mind and subjugation of the senses are attained, the diversity disappears and the controversy (also) is set at rest as a sequel to it. (6)
The categories being comprised in one another, O jewel among men, they are enumerated as more or less according to the viewpoint of the speakers (by including effects in a cause and vice versa). (7)
In a single category, whether it is a cause or an effect, are found comprised all other categories (viz., effects in a cause and vice versa). (8)
Therefore, we accept as conclusive whatever is stated according to one's own viewpoint by anyone of those (disputants) seeking to establish the relation as cause and effect or a definite number of categories, there being a cogent reason behind every such assertion. (9)

Self-Realization in the case of the Jiva (individual soul), (who is) characterized by ignorance that has no beginning, cannot take place by itself (and is possible only through instructions imparted by another omniscient being) there must be another (being) who knows the truth and is able to impart His Knowledge (to the Jiva). (That is the argument advanced in favour of their contention by those who recognize an additional category, viz., God as apart from the soul and thus raise the number of categories to twenty-six.) (10)
There is not the least difference in this body between the individual soul and God (both being of the nature of consciousness). (Therefore) the assumption that they are distinct from one another is meaningless. And knowledge (or Self-Realization) is (but) a function of Sattvaguna (a constituent of Prakṛti). (Hence it is not necessary to recognize a twenty-sixth category in the shape of God in order to rationalize the possibility of Self-Realization. This is the stand taken by those who recognize only twenty-five principles.) (11)
Prakṛti (primordial Matter) is (only another name for) the (state of) equilibrium of the (three) Guṇas. Therefore, Sattva, Rajas and Tamas—which are (severally) responsible for the continuance, appearance and disappearance of the universe—are the adjuncts of Prakṛti and not of the Spirit (who is a non-doer and hence cannot be accepted as the ground of the three Guṇas responsible for the continuance etc., of the universe). (12)
Knowledge, according to this (latter) classification, is spoken of as (but) a modification of Sattva; action, of Rajas; and ignorance, of Tamas (all the three of which are comprised in Prakṛti; hence action and ignorance too are included in Prakṛti). (Again,) Time is (no other than) God (who is responsible for the disturbance of equilibrium of the Guṇas or modes of Prakṛti) and Swabhava (nature) is the Mahat-tattva (the principle of cosmic intelligence, which is all-powerful (Hence it is not necessary to multiply categories in both these classifications). (13)

(Of the twenty-eight categories mentioned in verse I above, in four groups of nine, eleven, five and three respectively, the last, three viz., the three Guṇas, which are included by others in Prakṛti have thus been enumerated. Of the remaining twenty-five) Puruṣa (the Spirit, comprising God as well as the individual soul, both of which are conscious by nature), Prakṛti (primordial Matter), Mahat-tattva (the principle of cosmic intelligence), Ahaṅkara (the cosmic Ego), ether, the air, fire, water and earth (in their gross form)—these are the nine categories (already) referred to by Me (in verse 1 above). (14)
The (five) faculties (senses) of cognition (perception), viz., the senses of hearing, touch, sight, smell and taste; the (five) organs of action, viz., the organ of speech, hands, the organ of generation, the organ of defecation and feet, and the mind, the controller of both (the senses of perception and the organs of action); the (five) varieties of sense-objects, viz., sound, touch, taste, smell and colour—these are the other eleven and five categories mentioned in verse 1 supra. Locomotion and speech, urination and defecation and handicraft are the (five) functions of the organs of actions (and no separate categories). (15-16)
Appearing in the form of (the sixteen) evolutes (viz., the five gross elements, the ten Indriyas and the mind) and the (seven) causal principles (viz., the Mahat-tattva, Ahaṅkāra and the five objects of sense) indeed, Prakṛti (being the material cause) undergoes the state of being created etc., through Sattva and the other (two) Guṇas (or modes of Prakṛti) at the time of creation etc., of this (visible) universe; whereas the immutable Puruṣa (being the efficient cause) looks on (as a mere witness). (17)
Energized by a glance from the Puruṣa and united with one another, fundamental principles like Mahat-tattva (which enter into the constitution of the universe), undergoing transformation, bring forth the cosmic egg with the help of Prakṛti (their source). (18)

According to the view that the fundamental principles are (only) seven (vide verse 2 above), the five elements beginning with ether, (the principle of) consciousness (viz., the subject or Jiva) and the (universal) Spirit, the Ground of both (the subject and the object), these are the (seven) categories (Prakṛti etc., the causal principles, being included in their evolutes); from the above-named (seven categories) spring up the body, the Indriyas (the five senses of perception and the five organs of action) as well as the vital airs (comprising the evolutes, all of which are likewise included in their causes). (19)
(Similarly) even according to the view (also referred to in verse 2 above) that the fundamental principles are six (only), they are the five elements, the sixth being the Supreme Person. Having evolved this (objective) universe in conjunction with the former (viz., the elements), sprung from Himself, He enters it (as its Inner Controller) (According to this view all objective existences should be taken as covered by the five elements and the individual soul by the Universal Spirit.) (20)
Even according to the view (also mentioned in verse 2 above) that the categories are four only, they are fire, water and earth (the source of and as such no other than food), evolved from the Spirit (the fourth principle). (Prakṛti and the other causal principles should be recognized here as included in their three evolutes enumerated in this verse and the other two elements, viz., ether and the air too likewise included in them or rejected as superfluous.) By means of the aforesaid (four) categories indeed has this evolution of the universe (which is made up of so many parts) taken place. (21)
According to the view (referred to in verse 3 above) which enumerates seventeen principles, they are the five elements, the five Tanmātrās (objects of senses) and the five senses of perception alongwith the one mind, and the Atmā (or the Spirit, which includes the individual soul as well as the Universal Spirit) being recognized as the seventeenth. (22)
Likewise, according to the view (also mentioned in verse 3) which enumerates sixteen categories, the Atmā itself (in its thinking aspect) is spoken of as the mind. (Again, according to the view, finding mention in verse 3 above, which recognizes only thirteen categories) the five elements (including the five Tanmātrās) and the same number of senses (that reveal them), the mind and the twofold Spirit (viz., the individual soul and the Universal Spirit) constitute the thirteen principles. (23)
According to the view (referred to in verse 2) restricting the number of categories to eleven (only), they comprise the aforesaid Atmā (which includes the individual soul as well as the mind), the (five) gross elements and the (five) senses (of perception). (Similarly according to the view, also mentioned in verse 2, recognizing nine categories only) the eight causal principles* (viz, the five elements, the mind, the intellect and the ego) and Puruṣa (the Spirit)—these are the nine categories (the evolutes being included in the causal principles). (24)
Thus the fundamental principles have been reckoned in different ways by the seers. All that reckoning is justified supported, as it is by reason. What is there unbecoming on the part of the wise ? (25)

Uddhava submitted : Although both Prakṛti (Primordial Matter) and Puruṣa (the Spirit) are essentially distinct (one from the other), their diversity is not perceived, O Kṛṣṇa, because of their inter-relation. (26)
The Spirit is seen in (and through) the body (a product of Matter) alone and Prakṛti (body) too is seen in (as identical with) the Self. Be pleased (therefore), O lotus-eyed One, to resolve the grave doubt in my mind in this matter by Your clever words supported with reason, O omniscient Lord ! (27)
Since enlightenment in this world comes to the Jivas (embodied souls) through You (alone), and the obscuration of knowledge (too) follows from Your energy (in the shape of Avidyā or Nescience), therefore You alone know the course of Your own Māyā, and none else. (28)

The glorious Lord replied : Prakṛti (the body) and Puruṣa (the soul)—there is radical difference between the two, O jewel among men ! This psycho-physical organism (which is a product of Prakṛti) undergoes numerous changes (in the course of its existence) inasmuch as it owes its existence to a disturbance in the equilibrium of the three Guṇas (while the soul is absolutely changeless). (29)
My Māyā (enchanting potency), O loved one, consisting as it does of the three Guṇas, creates by means of those (very) Guṇas differences as well as the manifold notions difference. (Though limitless in variety) this changeable universe is (broadly speaking) threefold (in character); one (such) variety is Adhyātmā; the next (in order) is Adhidaiva and the other is Adhibhūta. (30)
The sense of sight (for example) falls under the category of Adhyātmā; colour (its object) is Adhibhūta and the solar element existing in the organ of sight (which enables it to perceive light) is Adhidaiva. Everyone of these (three) depends for its existence on the other two. That which exists in the sky (viz., the orb of the sun, however), being self-existent, is independent of these three. (Similarly) since the Ātmā—being the cause of all these (Adhyātma etc.)—is (their witness and therefore) different from them, (therefore) by virtue of its own (self-existent) conscious nature illumines all illuminating agents (Adhyātma etc.). (Just as the eye has been shown above to have three aspects,) the tactile sense, the auditory sense, the palate, the olfactory sense as well as the intellect, the mind, the ego and the faculty of reason (also) should be (similarly) understood to possess a threefold character. (31)
The modification evolved out of the Mahattattva—which has its root in Prakṛti—through the instrumentality of Kāla (the Time-Spirit) or God, who is responsible for disturbing the equilibrium of the (three) Guṇas (modes of Prakṛti), viz., Ahaṅkāra (the cosmic ego), and which is of three kinds, viz., Vaikārika (Sāttvika), Tāmasika and Aindriya (Rājasika), lies at the root of the notion of difference brought into being by ignorance about the Self. (32)
The controversy whether the Self as distinguished from the body exists or not is the result of not realizing the Self. Though meaningless (inasmuch as it is capable of being set at rest by Self-Realization) it does not cease in the case of men whose mind is turned away from Me, their real Self. (33)

Uddhava submitted : Tell me, O Protector of cows I how men whose mind is turned away from You take and (then) give up corporeal forms, high and low, in conformity with actions performed by themselves, O Lord ! (in other words) how the omnipresent Self could pass from one body to another, how actions could be ascribed to the actionless, and how birth and death could be attributed to that which is beyond birth and death. It is a thing which cannot be easily conceived by men of poor understanding; for, generally speaking there are none in the world who are conversant with this topic, deluded as people are (by Your Māyā). (34-35)

The glorious Lord replied : United with the five senses (as well as with the five organs of action and the five subtle elements), the mind of the Jivas, consisting as it does of latencies of Karma, travels from one body to another; and the soul, though distinct from it, follows it (identified as it is with that mind). (36)
Being under the sway of Karma (destiny which determines the nature of future existence), the mind contemplates (at the dying moment) objects (actually) seen or heard of (promised in the Vedas and brought to the forefront by the said destiny) and, being reborn in the midst of those (contemplated) objects, gets insensible to his present surroundings. The memory (too of his present life) ceases thereafter. (37)
When through deep attachment for (identification with) a new body the mind no longer remembers the previous body, this complete forgetfulness of a Jiva (about the body with which he was identified till the last moment), brought about by some reason (or other in the shape of the Prārabdha which kept him tied down to the previous body having been exhausted) constitutes his death (in relation to that body). (38)
And the wise declare the birth of a Jiva to consist in completely identifying himself with a particular body just as a dream and a reverie consist in one's identifying oneself with the body appearing in a dream or a reverie, O giver of plenty ! (39)
Just as the Jiva identified with the present body no longer remembers the preceding one, the dreaming soul or the soul drowned in a reverie no longer remembers (the body of) a preceding dream or a preceding reverie; nay, he visualizes his self, though old (existing from before) as if it had newly come into existence. (40)
Due to the coming into existence of a body (the seat of the ten Indriyas) or due to the appearance in another setting of the mind (which forms the background of the ten Indriyas) a threefold distinction (in the form of the mind, senses and body) appears in the (one) Self (the only reality), as a result of which the Self becomes the occasion for internal and external differences, just as a Jiva assumes a number of undesirable bodies in the course of a dream and appears manifold or just as a man begetting a number of wicked children, though one, assumes different relations with reference to the friends and enemies etc., of those children and appears diversified. (41)
As a matter of fact, O dear Uddhava, (the bodies of) created beings come into existence and perish every moment by action of Time, whose velocity is too subtle to be perceived; and it is due to this subtlety that their appearance and disappearance in quick succession every moment are not seen. (42)
As in the case of flames of lamps, the currents of streams and the fruits of a tree, so in the case of all created beings their age, condition etc., are determined (by Time). (43)
(Just) as the notion (entertained) and assertion (made) about (a series of) flames (arising and disappearing in place of one another) that this is the same flame, or about the particles of water following one after another in a stream that this is the same water are false, so it is the unwise alone (whose life is spent in vain) that entertain the notion and make the assertion about bodies arising and disappearing in place of one another at the same spot that this is the same body. (44)
Even such (an ignorant) Jiva is neither born nor dies as a result of its Karma continuing in the form of a seed. Yet through illusion (in the form of false identification with the body etc.), it appears to be born (though really unborn) and also dies as it were (though immortal), (just) as fire (though abiding in the form of an element till the end of the Kalpa) appears to come into existence and die through illusion (as a result of contact with fire-wood and the cessation of such contact respectively). (45)

Entry into the womb (in the form of seed), gestation and birth, infancy (extending up to the age of five), boyhood (extending up to the age of sixteen), youth (extending up to the age of forty-five), middle age (extending up to the age of sixty), old age and death—these are the nine states of the body. (46)
These states, high and low—brought about by one's own desire of course—of a body (which is other than the Self) a certain individual soul accepts as one's own through false identification with Matter; while another with great difficulty disowns them (by grace of God). (47)
One's own birth (including the preceding two states, which cannot be directly known by oneself) can be inferred from the birth of one's son and death from that of one's father. The knower of things subject to birth and death can never be subject to birth and death (himself). (48)
He who comes to know the birth (sprouting) of an annual plant from its seed and its end from its being shrivelled up after yielding its fruit (in the shape of food-grains), such a seer is distinct from the plant. Even so the seer of a body (viz., the soul) is distinct from the body. (Therefore, he who knows these states of the body is not affected by them though dwelling in the body.) (49)
Failing to distinguish the Spirit from Matter in the aforesaid manner and getting deeply attached to the pleasures of sense as the only reality, the ignorant Jiva undergoes transmigration. (50)
Made to revolve (in the whirligig of metempsychosis) by his actions, a man attains to the regions of gods and Risis through application to virtues (born of Sattvaguna), like control of the mind and the senses to the realm of demons (the subterranean regions) and human beings (the terrestrial plane) through devotion to lust etc., (born of Rajoguna) and descends to the realm of spirits and to the scale of sub-human creatures (and even immobile creation) through close application to grief and infatuation etc., (born of Tamoguna). (51)
Just as a man who sees others dancing and singing (naturally) tries to imitate them, so the soul, though actionless, is made to follow the movements of the body etc., prompted by the intellect, when it sees them (and takes them to be its own). (52)
(Just) as by the side of moving water the trees also appear as though moving, the activity etc., of the body are reflected in the Self. And (just) as when the eye is made to revolve (alongwith our body) the earth (around us too) is seen as though revolving (alongwith us), the excellences attributed to the objects of senses by the perceiving mind appear to exist in them, though not actually existing. (53)
(Again) just like the experiences of a reverie or those of a dream our sense-experiences as well as our identification with the body etc., are false, O scion of Daśārha! (54)
Even though pleasurable and painful experiences do not belong to the soul, (suffering entailed by) metempsychosis does not cease for him who dwells on the pleasures of sense (as something enjoyed by the Self), any more than calamities (which are anything but real) cease to befall a dreaming man (till he is fully awake). (55)
Therefore, Uddhava, do not enjoy (any more) the pleasures of sense with your vile senses (which are so difficult to gratify and are sure to lead you to perdition if indulged without restraint). Look upon the varied experiences (both of the pleasurable and painful type) as illusory and as reflected in the soul (only) because of our ignorance about its true nature (as the ground of all experiences). (56)
Whether reproached or insulted, ridiculed or belittled, beaten or tightly bound (with ropes) etc., or deprived of one's means of livelihood, literally spat or unhated upon by the wicked and thus shaken in many ways from one's fixity in the Self by the ignorant, and even when reduced to straits, a seeker of blessedness should (try to) redeem oneself by recourse to reason. (57-58)

Uddhava submitted : (Pray,) tell us (all seekers of blessedness), O Jewel among speakers, how I should get enlightened thus (so as to be able to put up with all such outrages). I regard such outrage to oneself by the wicked as most difficult to bear even for the knowing, except (of course) those who are engaged in duties pleasing to You (such as chanting and hearing Your names and glories) and have found shelter in Your feet and whose passions have (accordingly) been stilled; for nature (in the form of tendency to revolt against ill-treatment) is (indeed) very powerful (and therefore hard to conquer), O Soul of the universe ! (59-60)

Thus ends the twenty-second discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.