View source for The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this

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{{terms|"The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this"}}
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{{compiler|Vaninetti|Visnu Murti}}
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{{first|02Oct11}}
{{last|24Mar12}}
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[[Category:Foolishness]]
[[Category:Cannot Understand]]
[[Category:Living Entities]]
[[Category:Quitting this Body]]
[[Category:Neither]]
[[Category:Can Understand]]
[[Category:What]]
[[Category:Sort Of]]
[[Category:Enjoy]]
[[Category:Under The Spell Of...]]
[[Category:Modes of Nature]]
[[Category:One Can]]
[[Category:Whose]]
[[Category:Eyes]]
[[Category:Trained In]]
[[Category:Knowledge]]
[[Category:See]]
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG151_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="54" link="BG 15.1" link_text="BG 15.1">
<div class="heading">The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.
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<span class="link">[[Vanisource:BG 15.1 (1972)|BG 15.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.</p>
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<div class="purport text"><p>The word jñāna-cakṣuṣaḥ is very significant. Without knowledge, one cannot understand how a living entity leaves his present body, nor what form of body he is going to take in the next life, nor even why he is living in a particular type of body. This requires a great amount of knowledge understood from Bhagavad-gītā and similar literatures heard from a bona fide spiritual master. One who is trained to perceive all these things is fortunate. Every living entity is quitting his body under certain circumstances; he is living under certain circumstances and enjoying under certain circumstances under the spell of material nature. As a result, he is suffering different kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power of understanding their change of body and their stay in a particular body. They cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is changing its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this material existence. Therefore those who are highly developed in Kṛṣṇa consciousness try their best to give this knowledge to the people in general, for their conditional life is very much troublesome. They should come out of it and be Kṛṣṇa conscious and liberate themselves to transfer to the spiritual world.</p>
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB4296_0" class="quote" parent="SB_Canto_4" book="SB" index="1239" link="SB 4.29.6" link_text="SB 4.29.6">
<div class="heading">The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.
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<span class="link">[[Vanisource:SB 4.29.6|SB 4.29.6, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The five working senses and the five senses that acquire knowledge are all male friends of Purañjanī. The living entity is assisted by these senses in acquiring knowledge and engaging in activity. The engagements of the senses are known as girl friends, and the serpent, which was described as having five heads, is the life air acting within the five circulatory processes.</p>
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<div class="purport text"><p>Because of his desire to enjoy the material world, the living entity is dressed with the material gross and subtle bodies. Thus he is given a chance to enjoy the senses. The senses are therefore the instruments for enjoying the material world; consequently the senses have been described as friends. Sometimes, because of too much sinful activity, the living entity does not get a material gross body, but hovers on the subtle platform. This is called ghostly life. Because of his not possessing a gross body, he creates a great deal of trouble in his subtle body. Thus the presence of a ghost is horrible for those who are living in the gross body. As stated in Bhagavad-gītā (15.10):</p>
:utkrāmantaṁ sthitaṁ vāpi
:bhuñjānaṁ vā guṇānvitam
:vimūḍhā nānupaśyanti
:paśyanti jñāna-cakṣuṣaḥ
<p>"The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."</p>
<p>The living entities are merged into the air of life, which acts in different ways for circulation. There is prāṇa, apāna, udāna, vyāna and samāna, and because the life air functions in this fivefold way, it is compared to the five-hooded serpent. The soul passes through the kuṇḍalinī-cakra like a serpent crawling on the ground. The life air is compared to uraga, the serpent. Pañca-vṛtti is the desire to satisfy the senses, attracted by five sense objects—namely form, taste, sound, smell and touch.</p>
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