So the total energy of material creation is called mahat-tattva or pradhana. Then, when the mahat-tattva is agitated by the three gunas, then they become divided into twenty-four elements, catur-vimsatikam ganam-originally one, but agitated by the gunas. Because material existence means the three gunas. When there is interaction of the three gunas, then this one mahat-tattva becomes divided into twenty-four catur-vimsati tattva. This is called Sankhya philosophy, to analyze and to study the twenty-four elements which is controlling the activities of the whole material world. That is called catur-vimsati tattva. What are they? Pancabhih . First the five elements, namely earth, water, fire, air, sky. This is pancabhih . Then next pancabhih , tan-matra, means rupa, rasa, gandha, sabda, sparsa. Form, rupa. Rupa means form; rasa means taste; sabda means sound; rupa, rasa, sabda-sparsa means touch; and rupa, rasa, sabda, sparsa, and...? Gandha.

So the sky is known by sabda, sound. This is tan-matra. This is... By sound, you can understand there is sky. If you clap, there is sound (claps). You understand there is sky. Sky is understood by the sabda. Then air is understood by sparsa. Just like electric fan is running, but even if I do not see it is running, because the air is touching my body, I can understand the air is there. Sparsa. Rupa, rasa, sabda. Sabda, sky, and rupa, fire. From the fire, rupa begins, form. Rasa. Rasa is in the taste in the water. And gandha is in the earth. So five gross elements and five subtle elements. The gross elements is understood by the subtle elements. Subtle means we cannot see it directly, but we can perceive it. So pancabhih pancabhih . And then dasabhih , ten senses, knowledge-acquiring, caksuh, karna, nasika: eyes, ear and nose and tongue, hands, in this way. And karmabhih . We work with hands, legs, genital. In this way, there are five working sense organs and five senses to gather knowledge. So five, five, and ten, twenty-four. And the subtle senses, mano buddhir ahankaras cittam-four.

So these four, twenty-four elements is covering the spirit soul. This body is made of these twenty-four elements. But above this, there is the soul. And above that, there is the Supersoul. So the atheists, they do not believe in the soul or Supersoul. But they have to believe in these twenty-four elements. Therefore European philosophers, they like this Sankhya philosophy of another Kapila. Here is Kapiladeva. He is the incarnation of God. But another, there is imitation Kapila. He is atheist Kapila. The Sankhya-karika, that is very much liked by the European philosophers, because in that Sankhya-karika these twenty-four elements are studied very minutely, without any reference to the soul and the Supersoul. That is the difference between two, Sankhya philosophy, atheist Sankhya philosophy, and theist Sankhya philosophy.

So etac catur-vimsatikam ganam pradhanikam viduh. Then, by their interaction, so many other things. But the dividing principle is the three gunas. Three gunas. Originally these twenty-four element; then they are acting with the three gunas, and they are creating so many varieties. As I have explained many times, that three into three equal to nine, and nine into nine equal to eighty-one. So at least eighty-one varieties of living entities there should be. But actually, there are eighty-four. Eight million four hundred... Curasi-laksa. Asitim caturas caiva, jiva-jatisu. That evolutionary process is there in the Padma-Purana, in the Vedic literature. Jalaja nava-laksani sthavara laksa-vimsati, krmayo rudra-sankhyakah, then paksinam dasa-laksanam, pasavah trimsal-laksani manusah catur-lak... Everything is there, evolution. So this is the creation, material creation. They are working by the material nature. But behind the material nature there is Krsna. Mohitam nabhijanati. Tribhir gunamayair bhavaih, mohitam nabhijanati.

So the living entities, being enamored or illusioned by the activities of this material nature, they are studying the material nature as Sankhya philosopher, as scientist, as mathematician, as chemist, as physist. They are all studying only these twenty-four elements, not beyond that. Beyond that is the soul, and beyond that is the Supersoul. When one can understand not only to study the material composition of the body but the moving spirit of the body, that is the beginning of Bhagavad-gita lesson, beginning, that "Don't be simply misled by studying the material elements of the body, but within the body there is the living force, living entity." Just try to understand that. Dehino 'smin yatha dehe kaumaram yauvanam jara [Bg. 2.13]. These twenty-four elements is changing the body from kaumaram yauvanam jara. Our body is being developed. It is not development; it is changing. But because the, from one body to another... In medical science they also admit change of, what is called, blood corpuscle. It is changing every moment. But how it is changing and coming into different body, that we cannot understand. But it is changing. Actually, it is changing from one body to another. That boy, the same boy, when he is grown up, he speaks differently than childish way because the body has changed. The body has changed. That is understood. But because we have no very nice brain, we cannot understand that the body is changing. We say, "It is growing." You can say it is growing, but growing is also changing. The original form is changed. That is called growing.

So these elementary principles are there, but they are growing into, or changing into different body by the interaction of the gunas. That is going on. That is called prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Whatever is being done, that is by the interaction of the three modes of material nature. Actually, it is the prakrti, or pradhana. Pradhana change, come into manifestation. That is called prakrti. And there are twenty-four elements, and they are changing or growing, whatever you say. This is Sankhya philosophy. Unfortunately, people are not given lesson about the Sankhya philosophy in universities, in... If they are given in some philosophical classesthat atheistic philosophy of Kapila, Sankhya philosophy, but not this Sankhya philosophy, theistic Sankhya philosophy.

So etac catur-vimsatikam ganam pradhanikam viduh. So these are the description of the twenty-four elements. Then you can go to the next verse.

So all this material scientific knowledge, they are simply interested with this body. But spiritual knowledge begins when you actually take seriously what Bhagavad-gita says or Srimad-Bhagavatam says or what the Vedas says. Vedas says everything, both the material and the spiritual. But for human being we are not only, we should not only be interested with the material science, but we should be interested... That is our main interest. Athato brahma jijnasa. Material science is going on. But you study or not study, the nature is going on. Prakrteh kriyamanani [Bg. 3.27]. Nature's work will go on, you study or not study. But because we are now entrapped with this material body, vasamsi... We are just now dressed. Just like I am now covered with this dress, cotton dress, similarly, I am now covered by these twenty-four elements. And I am working under this conception, that "I am these twenty-four elements" or "I am this body." So if I continue in that way, then I remain in the animal kingdom. Because the dog is also thinking like that, that "I am this body." He may not be able to analyze the bodily construction. He may not be a medical man or psychologist. That doesn't matter. But he thinks that "I am this body," and he is working like that. So we human being, if I study all the science, physics, chemistry, psychology, and other material science, soil expert... Soil expert means studying the earth, that's all. There are so many. So in spite of all these things, if we remain in the darkness of my spiritual identity, then I am no better than the cats and dogs. This is conclusion.

So this so-called advancement of material science means that we are kept in the darkness of spiritual knowledge. We are still in the platform of animal concept of life. Therefore sastra says,

That is also another chapter explained very nicely, ksetra-ksetrajna. This body is ksetra. Every one of us, we have got a particular body, and we are working with this body. That is called ksetra. Just like the cultivator. He works in the field, tilling the field, and getting the desired result, as much he has got nice fertile field or not fertile field. According to the field, he is getting different result. Similarly we, the living entity or the soul, we have got a field of activities, this body. And by... (pause) (someone shouts) (Aside:) What is that? ...working on this body, we are getting different result. That is called karma. Karmany evadhikaras te ma phalesu kadacana. So according to different karma, we are getting different body. In this way, bhutva bhutva praliyate [Bg. 8.19], we are getting one body, and then again this body is annihilated, and we get another body. And there are 8,400,000 types of bodies. In this way our life is going on in this material world.

But our real business is that "Why we are put into the cycle of birth and death, and according to the body we are suffering different types of miserable condition of life?" Actually, we are trying to enjoy life, sukham, but it is a struggle for existence. Manah sasthani indriyani prakrti-sthani karsati. We are having great struggle for existence. Therefore we should study philosophically and scientifically, analyze what is this body and what is beyond the body, soul, and what is the soul's function, where is the soul's place, ultimately what is the end goal of the activities of the soul. This is human life. And all this knowledge can be had from the Vedic literature, and the Srimad-Bhagavatam is the essence of Vedic literature. Nigama-kalpa-taror galitam phalam idam [SB 1.1.3].

Vyasadeva, after writing all the Vedic literature, he was not satisfied. He wrote the four Vedas, then the PuranasPuranas means supplementary to the Vedasand then Vedanta-sutra, the last word of the Vedic knowledge, Vedanta-sutra. But he was not satisfied. So Narada Muni, his spiritual master, he inquired that "Why you are feeling dissatisfaction after writing so many books, giving knowledge to the human society?" He said, "Sir, yes, I know that I have written... But I am not getting satisfaction. I do not know what is the reason." Then Narada Muni said, "The dissatisfaction is due to your not describing the activities of the Supreme Lord. Therefore you are not satisfied. You have simply discussed the external elements, but the internal elements, you have not discussed. Therefore you are dissatisfied. Now you do it." So under the instruction of Vyasadeva..., er, Narada Muni, his spiritual master, Vyasadeva, his last mature contribution is Srimad-Bhagavatam. Srimad-bhagavatam amalam puranam yad vaisnavanam priyam. Therefore the Vaisnava, they regard the Srimad-Bhagavatam as amalam puranam. Amalam puranam means... Amalam means without any contamination. These all other puranas, they are dealing with karma, jnana, yoga. Therefore they are samalam, with material contamination. And Srimad-Bhagavatam, simply dealing with bhakti; therefore it is amalam. Bhakti means directly in connection with the Supreme Lord, bhakta and Bhagavan, and the transaction is bhakti. There is Bhagavan, and there is bhakta, just like master and the servant. And the relationship between the master and servant, the transaction, is service.

So service we have to... That is our natural, natural instinct. We are giving service. But being contaminated, that consciousness, citta, being contaminated by these material elements, we are trying to give service in different way. Somebody is interested in giving service to the family, to the community, to the society, to the nation, to the humanity, to the more and more, but all these services, they are contaminated. But when you begin your service in Krsna consciousness, that is perfect service. That is perfect life. So the Krsna consciousness movement is trying to raise the human society to the perfect platform of rendering service.

Thank you very much. Hare Krsna. (end)