Verse 2.3.31

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.3.31:

बहु-रूपं दुर्विभव्यं महा-मोहन-वैभवम् ।
कार्य-कारण-सङ्घाटैः सेव्यमानं जगन्-मयम् ॥ ३१ ॥

bahu-rūpaṃ durvibhavyaṃ mahā-mohana-vaibhavam |
kārya-kāraṇa-saṅghāṭaiḥ sevyamānaṃ jagan-mayam || 31 ||

bahu-rūpam–displaying many forms; durvibhāvyam–indescribable; mahā–greatly; mohana–captivating; vaibhavam–opulence; kārya–of gross material elements; kāraṇa–and subtle elements; saṅghātaiḥ–by the assembly; sevyamānam–being pervaded; jagat-mayam–consisting of the material universes.

That layer of prakṛti had countless forms. It was indescribable and full of captivating opulences. The whole material creation, furnished by the combination of effect (kārya) and cause (kāraṇa) pervades this prakṛti.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

Śrī Gopa-kumāra says, “That layer of prakṛti had myriad forms. Because prakṛti is the root cause of the multitude of activities that arise from all material transformations, it manifests in unending varieties of forms that are beyond words, and thus it is an inconceivable state. Therefore, this layer is endowed with opulence that completely bewitches the mind and heart.

“In that layer, prakṛti, the goddess of material energy, was pervaded by effects (kārya) such as earth; causes (kāraṇa) such as sense objects in their most subtle, abstract form (tan-mātras) like the sense of smell; and by their combinations. In subtle form, she was pervading the entire condensed material manifestation of five elements, or in other words, the entire creation.”

Although here, the sense objects (tan-mātras) such as form, taste, and smell are not clearly described, it is to be understood that Gopakumāra also crossed these five tan-mātras successively, because they are the distinct elements included within prakṛti.

Alternatively, it can be understood that because the five tanmātras are intrinsically tied to effect or action, as causal forms, they are already combined with prakṛti. Therefore, crossing over prakṛti also means passing over the elements that are included in it. Otherwise, it is not possible to go to the abode of liberation.