Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Twenty-six
SB3.26.27
TEXT 27
vaikarikad vikurvanan
manas-tattvam ajayata
yat-sankalpa-vikalpabhyam
vartate kama-sambhavah
SYNONYMS
vaikarikat—from the false ego of goodness; vikurvanat—undergoing transformation; manah—the mind; tattvam—principle; ajayata—evolved; yat—whose; sankalpa—thoughts; vikalpabhyam—and by reflections; vartate—happens; kama-sambhavah—the rise of desire.
TRANSLATION
From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.
PURPORT
The symptoms of the mind are determination and rejection, which are due to different kinds of desires. We desire that which is favorable to our sense gratification, and we reject that which is not favorable to sense gratification. The material mind is not fixed, but the very same mind can be fixed when engaged in the activities of Krsna consciousness. Otherwise, as long as the mind is on the material platform, it is hovering, and all this rejection and acceptance is asat, temporary. It is stated that he whose mind is not fixed in Krsna consciousness must hover between acceptance and rejection. However advanced a man is in academic qualifications, as long as he is not fixed in Krsna consciousness he will simply accept and reject and will never be able to fix his mind on a particular subject matter. SB3.26.28 TEXT 28 yad vidur hy aniruddhakhyam hrsikanam adhisvaram saradendivara-syamam samradhyam yogibhih sanaih SYNONYMS yat—which mind; viduh—is known; hi—indeed; aniruddha-akhyam—by the name Aniruddha; hrsikanam—of the senses; adhisvaram—the supreme ruler; sarada—autumnal; indivara—like a blue lotus; syamam—bluish; samradhyam—who is found; yogibhih—by the yogis; sanaih—gradually. TRANSLATION The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogis. PURPORT The system of yoga entails controlling the mind, and the Lord of the mind is Aniruddha. It is stated that Aniruddha is four-handed, with Sudarsana cakra, conchshell, club and lotus flower. There are twenty-four forms of Visnu, each differently named. Among these twenty-four forms, Sankarsana, Aniruddha, Pradyumna and Vasudeva are depicted very nicely in the Caitanya-caritamrta, where it is stated that Aniruddha is worshiped by the yogis. Meditation upon voidness is a modern invention of the fertile brain of some speculator. Actually the process of yoga meditation, as prescribed in this verse, should be fixed upon the form of Aniruddha. By meditating on Aniruddha one can become free from the agitation of acceptance and rejection. When one’s mind is fixed upon Aniruddha, one gradually becomes God-realized; he approaches the pure status of Krsna consciousness, which is the ultimate goal of yoga. SB3.26.29 TEXT 29 taijasat tu vikurvanad buddhi-tattvam abhut sati dravya-sphurana-vijnanam indriyanam anugrahah SYNONYMS taijasat—from the false ego in passion; tu—then; vikurvanat—undergoing transformation; buddhi—intelligence; tattvam—principle; abhut—took birth; sati—O virtuous lady; dravya—objects; sphurana—coming into view; vijnanam—ascertaining; indriyanam—to the senses; anugrahah—giving assistance. TRANSLATION By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses. PURPORT Intelligence is the discriminating power to understand an object, and it helps the senses make choices. Therefore intelligence is supposed to be the master of the senses. The perfection of intelligence is attained when one becomes fixed in the activities of Krsna consciousness. By the proper use of intelligence one’s consciousness is expanded, and the ultimate expansion of consciousness is Krsna consciousness. SB3.26.30 TEXT 30 samsayo ’tha viparyaso niscayah smrtir eva ca svapa ity ucyate buddher laksanam vrttitah prthak SYNONYMS samsayah—doubt; atha—then; viparyasah—misapprehension; niscayah—correct apprehension; smrtih—memory; eva—also; ca—and; svapah—sleep; iti—thus; ucyate—are said; buddheh—of intelligence; laksanam—characteristics; vrttitah—by their functions; prthak—different. TRANSLATION Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence. PURPORT Doubt is one of the important functions of intelligence; blind acceptance of something does not give evidence of intelligence. Therefore the word samsaya is very important; in order to cultivate intelligence, one should be doubtful in the beginning. But doubting is not very favorable when information is received from the proper source. In Bhagavad-gita the Lord says that doubting the words of the authority is the cause of destruction. As described in the Patanjali yoga system, pramana-viparyaya-vikalpa-nidra-smrtyah. By intelligence only one can understand things as they are. By intelligence only can one understand whether or not he is the body. The study to determine whether one’s identity is spiritual or material begins in doubt. When one is able to analyze his actual position, the false identification with the body is detected. This is viparyasa. When false identification is detected, then real identification can be understood. Real understanding is described here as niscayah, or proved experimental knowledge. This experimental knowledge can be achieved when one has understood the false knowledge. By experimental or proved knowledge, one can understand that he is not the body but spirit soul. Smrti means “memory,” and svapa means “sleep.” Sleep is also necessary to keep the intelligence in working order. If there is no sleep, the brain cannot work nicely. In Bhagavad-gita it is especially mentioned that persons who regulate eating, sleeping and other necessities of the body in the proper proportion become very successful in the yoga process. These are some of the aspects of the analytical study of intelligence as described in both the Patanjali yoga system and the Sankhya philosophy system of Kapiladeva in Srimad-Bhagavatam. SB3.26.31 TEXT 31 taijasanindriyany eva kriya-jnana-vibhagasah pranasya hi kriya-saktir buddher vijnana-saktita SYNONYMS taijasani—produced from egoism in the mode of passion; indriyani—the senses; eva—certainly; kriya—action; jnana—knowledge; vibhagasah—according to; pranasya—of the vital energy; hi—indeed; kriya-saktih—the senses of action; buddheh—of the intelligence; vijnana-saktita—the senses for acquiring knowledge. TRANSLATION Egoism in the mode of passion produces two kinds of senses—the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence. PURPORT It has been explained in the previous verses that mind is the product of ego in goodness and that the function of the mind is acceptance and rejection according to desire. But here intelligence is said to be the product of ego in passion. That is the distinction between mind and intelligence; mind is a product of egoism in goodness, and intelligence is a product of egoism in passion. The desire to accept something and reject something is a very important factor of the mind. Since mind is a product of the mode of goodness, if it is fixed upon the Lord of the mind, Aniruddha, then the mind can be changed to Krsna consciousness. It is stated by Narottama dasa Thakura that we always have desires. Desire cannot be stopped. But if we transfer our desires to please the Supreme Personality of Godhead, that is the perfection of life. As soon as the desire is transferred to lording it over material nature, it becomes contaminated by matter. Desire has to be purified. In the beginning, this purification process has to be carried out by the order of the spiritual master, since the spiritual master knows how the disciple’s desires can be transformed into Krsna consciousness. As far as intelligence is concerned, it is clearly stated here that it is a product of egoism in passion. By practice one comes to the point of the mode of goodness, and by surrendering or fixing the mind upon the Supreme Personality of Godhead, one becomes a very great personality, or mahatma. In Bhagavad-gita it is clearly said, sa mahatma sudurlabhah: “Such a great soul is very rare.” In this verse it is clear that both kinds of senses, the senses for acquiring knowledge and the senses for action, are products of egoism in the mode of passion. And because the sense organs for activity and for acquiring knowledge require energy, the vital energy, or life energy, is also produced by egoism in the mode of passion. We can actually see, therefore, that those who are very passionate can improve in material acquisition very quickly. It is recommended in the Vedic scriptures that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. We naturally find that those who are addicted to sex life are also materially advanced because sex life or passionate life is the impetus for the material advancement of civilization. For those who want to make spiritual advancement, there is almost no existence of the mode of passion. Only the mode of goodness is prominent. We find that those who engage in Krsna consciousness are materially poor, but one who has eyes can see who is the greater. Although he appears to be materially poor, a person in Krsna consciousness is not actually a poor man, but the person who has no taste tor Krsna consciousness and appears to be very happy with material possessions is actually poor. Persons infatuated by material consciousness are very intelligent in discovering things for material comforts, but they have no access to understanding the spirit soul and spiritual life. Therefore, if anyone wants to advance in spiritual life, he has to come back to the platform of purified desire, the purified desire for devotional service. As stated in the Narada-pancaratra, engagement in the service of the Lord when the senses are purified in Krsna consciousness is called pure devotion. SB3.26.32 TEXT 32 tamasac ca vikurvanad bhagavad-virya-coditat sabda-matram abhut tasman nabhah srotram tu sabdagam SYNONYMS tamasat—from egoism in ignorance; ca—and; vikurvanat—undergoing transformation; bhagavat-virya—by the energy of the Supreme Personality of Godhead; coditat—impelled; sabda-matram—the subtle element sound; abhut—was manifested; tasmat—from that; nabhah—ether; srotram—the sense of hearing; tu—then; sabda-gam—which catches sound. TRANSLATION When egoism in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky and the sense of hearing. PURPORT It appears from this verse that all the objects of our sense gratification are the products of egoism in ignorance. It is understood from this verse that by agitation of the element of egoism in ignorance, the first thing produced was sound, which is the subtle form of ether. It is stated also in the Vedanta-sutra that sound is the origin of all objects of material possession and that by sound one can also dissolve this material existence. Anavrttih sabdat means “liberation by sound.” The entire material manifestation began from sound, and sound can also end material entanglement, if it has a particular potency. The particular sound capable of doing this is the transcendental vibration Hare Krsna. Our entanglement in material affairs has begun from material sound. Now we must purify that sound in spiritual understanding. There is sound in the spiritual world also. If we approach that sound, then our spiritual life begins, and the other requirements for spiritual advancement can be supplied. We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound. Here it is said that from sound the ether became manifested and that the air became manifested from ether. How the ethereal sky comes from sound, how the air comes from sky and how fire comes from air will be explained later on. Sound is the cause of the sky, and sky is the cause of srotram, the ear. The ear is the first sense for receiving knowledge. One must give aural reception to any knowledge one wants to receive, either material or spiritual. Therefore srotram is very important. The Vedic knowledge is called sruti; knowledge has to be received by hearing. By hearing only can we have access to either material or spiritual enjoyment. In the material world, we manufacture many things for our material comfort simply by hearing. They are already there, but just by hearing, one can transform them. If we want to build a very high skyscraper, this does not mean that we have to create it. The materials for the skyscraper—wood, metal, earth, etc.—are already there, but we make our intimate relationship with those already created material elements by hearing how to utilize them. Modern economic advancement for creation is also a product of hearing, and similarly one can create a favorable field of spiritual activities by hearing from the right source. Arjuna was a gross materialist in the bodily conception of life and was suffering from the bodily concept very acutely. But simply by hearing, Arjuna became a spiritualized, Krsna conscious person. Hearing is very important, and that hearing is produced from the sky. By hearing only can we make proper use of that which already exists. The principle of hearing to properly utilize preconceived materials is applicable to spiritual paraphernalia as well. We must hear from the proper spiritual source. SB3.26.33 TEXT 33 arthasrayatvam sabdasya drastur lingatvam eva ca tan-matratvam ca nabhaso laksanam kavayo viduh SYNONYMS artha-asrayatvam—that which conveys the meaning of an object; sabdasya—of sound; drastuh—of the speaker; lingatvam—that which indicates the presence; eva—also; ca—and; tat-matratvam—the subtle element; ca—and; nabhasah—of ether; laksanam—definition; kavayah—learned persons; viduh—know. TRANSLATION Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether. PURPORT It is very clear herein that as soon as we speak of hearing, there must be a speaker; without a speaker there is no question of hearing. Therefore the Vedic knowledge, which is known as sruti, or that which is received by hearing, is also called apaurusa. Apaurusa means “not spoken by any person materially created.” It is stated in the beginning of Srimad-Bhagavatam, tene brahma hrda. The sound of Brahman, or Veda, was first impregnated into the heart of Brahma, the original learned man (adi-kavaye). How did he become learned? Whenever there is learning, there must be a speaker and the process of hearing. But Brahma was the first created being. Who spoke to him? Since no one was there, who was the spiritual master to give knowledge? He was the only living creature; therefore the Vedic knowledge was imparted within his heart by the Supreme Personality of Godhead, who is seated within everyone as Paramatma. Vedic knowledge is understood to be spoken by the Supreme Lord, and therefore it is free from the defects of material understanding. Material understanding is defective. If we hear something from a conditioned soul, it is full of defects. All material and mundane information is tainted by illusion, error, cheating and imperfection of the senses. Because Vedic knowledge was imparted by the Supreme Lord, who is transcendental to material creation, it is perfect. If we receive that Vedic knowledge from Brahma in disciplic succession, then we receive perfect knowledge. Every word we hear has a meaning behind it. As soon as we hear the word “water,” there is a substance—water—behind the word. Similarly, as soon as we hear the word “God,” there is a meaning to it. If we receive that meaning and explanation of “God” from God Himself, then it is perfect. But if we speculate about the meaning of “God,” it is imperfect. Bhagavad-gita, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God. The science of God has to be understood in disciplic succession from Brahma, who was first instructed about knowledge of God by God Himself. We can understand the knowledge of God by hearing Bhagavad-gita from a person authorized in the disciplic succession. When we speak of seeing, there must be form. By our sense perception, the beginning experience is the sky. Sky is the beginning of form. And from the sky, other forms emanate. The objects of knowledge and sense perception begin, therefore, from the sky. SB3.26.34 TEXT 34 bhutanam chidra-datrtvam bahir antaram eva ca pranendriyatma-dhisnyatvam nabhaso vrtti-laksanam SYNONYMS bhutanam—of all living entities; chidra-datrtvam—the accommodation of room; bahih—external; antaram—internal; eva—also; ca—and; prana—of the vital air; indriya—the senses; atma—and the mind; dhisnyatvam—being the field of activities; nabhasah—of the ethereal element; vrtti—activities; laksanam—characteristics. TRANSLATION The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind. PURPORT The mind, the senses and the vital force, or living entity, have forms, although they are not visible to the naked eye. Form rests in subtle existence in the sky, and internally it is perceived as the veins within the body and the circulation of the vital air. Externally there are invisible forms of sense objects. The production of the invisible sense objects is the external activity of the ethereal element, and the circulation of vital air and blood is its internal activity. That subtle forms exist in the ether has been proven by modern science by transmission of television, by which forms or photographs of one place are transmitted to another place by the action of the ethereal element. That is very nicely explained here. This verse is the potential basis of great scientific research work, for it explains how subtle forms are generated from the ethereal element, what their characteristics and actions are, and how the tangible elements, namely air, fire, water and earth, are manifested from the subtle form. Mental activities, or psychological actions of thinking, feeling and willing, are also activities on the platform of ethereal existence. The statement in Bhagavad-gita that the mental situation at the time of death is the basis of the next birth is also corroborated in this verse. Mental existence transforms into tangible form as soon as there is an opportunity due to contamination or development of the gross elements from subtle form. SB3.26.35 TEXT 35 nabhasah sabda-tanmatrat kala-gatya vikurvatah sparso ’bhavat tato vayus tvak sparsasya ca sangrahah SYNONYMS nabhasah—from ether; sabda-tanmatrat—which evolves from the subtle element sound; kala-gatya—under the impulse of time; vikurvatah—undergoing transformation; sparsah—the subtle element touch; abhavat—evolved; tatah—thence; vayuh—air; tvak—the sense of touch; sparsasya—of touch; ca—and; sangrahah—perception. TRANSLATION From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent. PURPORT In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects. SB3.26.36 TEXT 36 mrdutvam kathinatvam ca saityam usnatvam eva ca etat sparsasya sparsatvam tan-matratvam nabhasvatah SYNONYMS mrdutvam—softness; kathinatvam—hardness; ca—and; saityam—cold; usnatvam—heat; eva—also; ca—and; etat—this; sparsasya—of the subtle element touch; sparsatvam—the distinguishing attributes; tat-matratvam—the subtle form; nabhasvatah—of air. TRANSLATION Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air. PURPORT Tangibility is the proof of form. In actuality, objects are perceived in two different ways. They are either soft or hard, cold or hot, etc. This tangible action of the tactile sense is the result of the evolution of air, which is produced from the sky. SB3.26.37 TEXT 37 calanam vyuhanam praptir netrtvam dravya-sabdayoh sarvendriyanam atmatvam vayoh karmabhilaksanam SYNONYMS calanam—moving; vyuhanam—mixing; praptih—allowing approach; netrtvam—carrying; dravya-sabdayoh—particles of substances and sound; sarva-indriyanam—of all the senses; atmatvam—providing for the proper functioning; vayoh—of air; karma—by actions; abhilaksanam—the distinct characteristics. TRANSLATION The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses. PURPORT We can perceive the action of the air when the branches of a tree move or when dry leaves on the ground collect together. Similarly, it is only by the action of the air that a body moves, and when the air circulation is impeded, many diseases result. Paralysis, nervous breakdowns, madness and many other diseases are actually due to an insufficient circulation of air. In the Ayur-vedic system these diseases are treated on the basis of air circulation. If from the beginning one takes care of the process of air circulation, such diseases cannot take place. From the Ayur-veda as well as from the Srimad-Bhagavatam it is clear that so many activities are going on internally and externally because of air alone, and as soon as there is some deficiency in the air circulation, these activities cannot take place. Here it is clearly stated, netrtvam dravya-sabdayoh. Our sense of proprietorship over action is also due to the activity of the air. If the air circulation is stifled, we cannot approach a place after hearing. If someone calls us, we hear the sound because of the air circulation, and we approach that sound or the place from which the sound comes. It is clearly said in this verse that these are all movements of the air. The ability to detect odors is also due to the action of the air. SB3.26.38 TEXT 38 vayos ca sparsa-tanmatrad rupam daiveritad abhut samutthitam tatas tejas caksu rupopalambhanam SYNONYMS vayoh—from air; ca—and; sparsa-tanmatrat—which evolves from the subtle element touch; rupam—form; daiva-iritat—according to destiny; abhut—evolved; samutthitam—arose; tatah—from that; tejah—fire; caksuh—sense of sight; rupa—color and form; upalambhanam—perceiving. TRANSLATION By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color. PURPORT Because of destiny, the touch sensation, the interactions of air, and the situation of the mind, which is produced of the ethereal element, one receives a body according to his previous activities. Needless to say, a living entity transmigrates from one form to another. His form changes according to destiny and by the arrangement of a superior authority which controls the interaction of air and the mental situation. Form is the combination of different types of sense perception. Predestined activities are the plans of the mental situation and the interaction of air. SB3.26.39 TEXT 39 dravyakrtitvam gunata vyakti-samsthatvam eva ca tejastvam tejasah sadhvi rupa-matrasya vrttayah SYNONYMS dravya—of an object; akrtitvam—dimension; gunata—quality; vyakti-samsthatvam—individuality; eva—also; ca—and; tejastvam—effulgence; tejasah—of fire; sadhvi—O virtuous lady; rupa-matrasya—of the subtle element form; vrttayah—the characteristics. TRANSLATION My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence. PURPORT Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and qualitative constitution are the basic principles in understanding the form of an object. SB3.26.40 TEXT 40 dyotanam pacanam panam adanam hima-mardanam tejaso vrttayas tv etah sosanam ksut trd eva ca SYNONYMS dyotanam—illumination; pacanam—cooking, digesting; panam—drinking; adanam—eating; hima-mardanam—destroying cold; tejasah—of fire; vrttayah—functions; tu—indeed; etah—these; sosanam—evaporating; ksut—hunger; trt—thirst; eva—also; ca—and. TRANSLATION Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking. PURPORT The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Ayur-vedic treatment is performed in connection with the fire element, agni-mandyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Ayur-vedic treatment thus corroborates the statements in Srimad-Bhagavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire. SB3.26.41 TEXT 41 rupa-matrad vikurvanat tejaso daiva-coditat rasa-matram abhut tasmad ambho jihva rasa-grahah SYNONYMS rupa-matrat—which evolves from the subtle element form; vikurvanat—undergoing transformation; tejasah—from fire; daiva-coditat—under a superior arrangement; rasa-matram—the subtle element taste; abhut—became manifested; tasmat—from that; ambhah—water; jihva—the sense of taste; rasa-grahah—which perceives taste. TRANSLATION By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested. PURPORT The tongue is described here as the instrument for acquiring knowledge of taste. Because taste is a product of water, there is always saliva on the tongue. SB3.26.42 TEXT 42 kasayo madhuras tiktah katv amla iti naikadha bhautikanam vikarena rasa eko vibhidyate SYNONYMS kasayah—astringent; madhurah—sweet; tiktah—bitter; katu—pungent; amlah—sour; iti—thus; na-ekadha—manifoldly; bhautikanam—of other substances; vikarena—by transformation; rasah—the subtle element taste; ekah—originally one; vibhidyate—is divided. TRANSLATION Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances. SB3.26.43 TEXT 43 kledanam pindanam trptih prananapyayanondanam tapapanodo bhuyastvam ambhaso vrttayas tv imah SYNONYMS kledanam—moistening; pindanam—coagulating; trptih—causing satisfaction; pranana—maintaining life; apyayana—refreshing; undanam—softening; tapa—heat; apanodah—driving away; bhuyastvam—being in abundance; ambhasah—of water; vrttayah—the characteristic functions; tu—in fact; imah—these. TRANSLATION The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst. PURPORT Starvation can be mitigated by drinking water. It is sometimes found that if a person who has taken a vow to fast takes a little water at intervals, the exhaustion of fasting is at once mitigated. In the Vedas it is also stated, apomayah pranah: “Life depends on water.” With water, anything can be moistened or dampened. Flour dough can be prepared with a mixture of water. Mud is made by mixing earth with water. As stated in the beginning of Srimad-Bhagavatam, water is the cementing ingredient of different material elements. If we build a house, water is actually the constituent in making the bricks. Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field.