Text 8] Fundamental Principles of Material Nature 1073

karya-karana-kartrtve
kaéranam prakrtim viduh

bhoktrtve sukha-duhkhanam
purusam prakrteh param

karya—the body; karana—the senses; kartrtve—regarding the demigods;
karanam—the cause; prakrtim—material nature; viduh—the learned under-
stand; bhoktrtve—regarding the perception; sukha--of happiness; duhkhanam
—and of distress; purusam—the spirit soul; prakrteh—to material nature;
param—transcendental.

TRANSLATION

The cause of the conditioned soul’s material body and senses, and the
senses’ presiding deities, the demigods, is the material nature. This is
understood by learned men. The feelings of happiness and distress of the
soul, who is transcendental by nature, are caused by the spirit soul
himself.

PURPORT

In Bhagavad -gita it is said that when the Lord descends to this material
world, He comes as a person by His own energy, atma-maya. He is not
forced by any superior energy. He comes by His own will, and this can be
called His pastime or lida. But here it is clearly stated that the conditioned
soul is forced to take a certain type of body and senses under the three
modes of material nature. That body is not received according to his own
choice. In other words, a conditioned soul has no free choice; he has
to accept a certain type of body according to his karma. But
when there are bodily reactions as felt in happiness and distress, it is to be
understood that the cause is the spirit soul himself. If he so desires, the
spirit soul can change this conditional life of dualities by choosing to
serve Krsna. The living entity is the cause of his own suffering, but he can
also be the cause of his eternal happiness. When he wants to engage in
Krsna consciousness, a suitable body is offered to him by the internal
potency or spiritual energy of the Lord, and when he wants to satisfy his
senses, a material body is offered. Thus it is his free choice to accept a
spiritual body or a material body, but once the body is accepted he has to
enjoy or suffer the consequences. The Mayavadi philosopher’s presentation
is that the living entity enjoys his pastimes by accepting the body of a
hog. This theory is not acceptable, however, because the word “pastime”
implies voluntary acceptance for enjoyment. Therefore this interpretation
is most misleading. When there is enforced acceptance for suffering, it is not
