FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 4.29.70

नाहं ममेति भावोऽयं पुरुषे व्यवधीयते । यावद् बुद्धिमनोऽक्षार्थगुणव्यूहो ह्यनादिमान् ॥ ७० ॥
nāhaṁ mameti bhāvo ’yaṁ
[naaham mameti bhaavo ’yam]
puruṣe vyavadhīyate
[purushe vyavadheeyate]
yāvad buddhi-mano-’kṣārtha-
[yaavad buddhi-mano-’kshaartha-]
guṇa-vyūho hy anādimān
[guna-vyooho hy anaadimaan]
Word-for-word
na — not aham — I mama — mine iti — thus bhāvaḥ — consciousness ayam — this puruṣe — in the living entity vyavadhīyate — is separated yāvat — so long buddhi — intelligence manaḥ — mind akṣa — senses artha — sense objects guṇa — of the material qualities vyūhaḥ — a manifestation hi — certainly anādi-mān — the subtle body (existing since time immemorial).
Blended reading (Sanskrit + English inline)
nāhaṁ mameti bhāvo ’yaṁ
na
not
aham
I
mama
mine
iti
thus
bhāvaḥ
consciousness
ayam
this
puruṣe vyavadhīyate
puruṣe
in the living entity
vyavadhīyate
is separated
yāvad buddhi-mano-’kṣārtha-
yāvat
so long
buddhi
intelligence
manaḥ
mind
akṣa
senses
artha
sense objects
guṇa-vyūho hy anādimān
guṇa
of the material qualities
vyūhaḥ
a manifestation
hi
certainly
anādi-mān
the subtle body (existing since time immemorial).
As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well.
Purport

The desires in the subtle body of mind, intelligence and ego cannot be fulfilled without a gross body composed of the material elements earth, water, air, fire and ether. When the gross material body is not manifest, the living entity cannot factually act in the modes of material nature. In this verse it is clearly explained that the subtle activities of the mind and intelligence continue due to the sufferings and enjoyments of the living entity’s subtle body. The consciousness of material identification (such as “I” and “mine”) still continues because such consciousness has been extant from time immemorial. However, when one transfers to the spiritual world by virtue of understanding Kṛṣṇa consciousness, the actions and reactions of both gross and subtle bodies no longer bother the spirit soul.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The connection with the gross body expressed through me and mine does not cease for the jīva as long as the beginningless subtle body composed of intelligence, mind, senses and sense objects continues to exist. Because the subtle body is not destroyed when the gross body is destroyed, one cannot say that there is another doer and another enjoyer in each life. This has been explained. There is another doubt. “Through the gross body, the subtle body acts as a doer and enjoyer. But the subtle body never acts alone. In the absence of the gross body, the jīva no longer is a doer. He should then get liberation.” For the jīva (puruṣe) the connection with the gross body, the condition of me and mine, is not cut, as long as the subtle body (guṇa-vyūhaḥ), a transformation of the guṇas, in the form of intelligence, mind senses and sense objects, continues to exist. “When did this start?” That subtle body does not have a known time of beginning (anādimān).
Related lectures
Personal Guidance
As long as the subtle body exists, false identification and gross body exist with it. The two are linked; ending one requires ending the other.
Reflection Questions
  • Where am I trying to drop the gross identification while keeping the subtle?
  • What would simultaneous work on both look like?
📝 My note

Source: vedabase.io

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