indriyair viṣayākṛṣṭair

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jalādāv api pūruṣaḥ

ātmanaś ca parasyāpi

bhidāṁ paśyati nānyadā

In the presence of substances with different qualities like water, a mirror or the eye, a person sees differences in the bodies of himself and others. This is not so when that subtle body is absent.

When the subtle body is present, there is imposition of the qualities of the subtle body on the jīva. The subtle body gives rise to bodies of men, devatās and animals through the influence of karma. But this does not take place in the absence of the subtle body. An example is given. Using different mediums such as water, oil, a mirror or the eye, a person sees himself and others differently, corresponding to an average, good or poor medium. Just as one sees an image of onseself or others with distorted ripples in water, flawlessly in a mirror, or with contamination in the eye, one sees good and bad in the bodies of men, good only in the bodies of devatās and bad only in the bodies of animals (because of subtle bodies). But when the subtle body is destroyed by jñāna, one does not see like that. One sees Paramātmā alone. But when the subtle body is destroyed by bhakti, the pure jīva attain a body of pure knowledge and bliss by the power of rati. He then tastes the beauty of the Lord with a body of knowledge, bliss, powers and sweetness, such as Rāma and Kṛṣṇa, by his eyes and other senses. That is the principle result for the devotee. That is understood from a previous statement:

evaṁ tadaiva bhagavān aravinda-nābhaḥ

svānāṁ vibudhya sad-atikramam ārya-hṛdyaḥ

tasmin yayau paramahaṁsa-mahā-munīnām

anveṣaṇīya-caraṇau calayan saha-śrīḥ

At that moment, the Lord, with lotus navel, who appears within the hearts of the deserving, understanding that his servants had offended the Kumāras, came to the seventh gate with Lakṣmī, moving his feet which should be sought by the great renounced sages. SB 3.15.37

|| 4.22.30 ||

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