ĹrÄŤ-uddhava uvÄca
prakáštiḼ puruᚣaĹ cobhau
yady apy Ätma-vilakᚣaášau
anyonyÄpÄĹrayÄt kášášŁáša
dášĹyate na bhidÄ tayoḼ
prakáštau lakᚣyate hy ÄtmÄ
prakáštiĹ ca tathÄtmani
ĹrÄŤ-uddhavaḼ uvÄca - ĹrÄŤ Uddhava said; prakáštiḼ - nature; puruᚣaḼ - the enjoyer, or living entity; ca - and; ubhau - both; yadi api - although; Ätma - constitutionally; vilakᚣaášau - distinct; anyonya - mutual; apÄĹrayÄt - because of shelter; kášášŁáša - O Lord KášášŁáša; dášĹyate na - it does not appear; bhidÄ - any difference; tayoḼ - between them; prakáštau - within nature; lakᚣyate - is apparently seen; hi - indeed; ÄtmÄ - the soul; prakáštiḼ - nature; ca - and; tathÄ - also; Ätmani - in the soul.
ĹrÄŤ Uddhava here expresses the doubt that arises in the heart of an ordinary conditioned soul. Although the Vedic scriptures declare that the material body is a temporary fabrication of the material modes of nature, the conscious living entity within the body is actually an eternal spirit soul. In Bhagavad-gÄŤtÄ Lord KášášŁáša has declared the material elements constituting the body to be His separated, inferior energy, whereas the living entity is the superior, conscious energy of the Lord. Still, in conditioned life the material body and conditioned soul appear inseparable and thus nondifferent. Because the living entity enters the womb of a mother and gradually comes out in a developed body, the soul appears to have entered deeply within material nature. Similarly, by the soulâs identification with the material body, the body appears to enter deeply within the consciousness of the soul. What is more, the body cannot exist without the presence of the soul. By this apparent mutual dependence, the difference between the body and soul is obscured. ĹrÄŤ Uddhava therefore questions the Lord in order to clarify this issue.