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Srimad Bhagvata Mahapurana: Book 11: Chapter 22: Verses 23-32
Likewise, according to the view (also mentioned in verse 3) which enumerates sixteen categories, the Atma itself (in its thinking aspect) is spoken of as the mind. (Again, according to the view, finding mention in verse 3 above, which recognizes only thirteen categories) the five elements (including the five Tanmatras) and the same number of senses (that reveal them), the mind and the twofold Spirit (viz., the individual soul and the Universal Spirit) constitute the thirteen principles. According to the view (referred to in verse 2) restricting the number of categories-to eleven (only), they comprise the aforesaid Atma (which includes the individual soul as well as the mind), the (five) gross elements and the (five) senses (of perception). (Similarly according to the view, also
mentioned in verse 2, recognizing nine categories only) the eight causal principles (viz, the five elements, the mind, the intellect and the ego) and Purusa (the Spirit)---these are the nine categories (the evolutes being included in the causal principles). Thus the fundamental principles have been reckoned in different ways by the seers. All that reckoning is justified supported, as it is by reason. What is there unbecoming on the part of the wise ?
Uddhava submitted : Although both Prakrti (Primordial Matter) and Purusa (the Spirit) are essentially distinct (one from the other), their diversity is not perceived, 0 Krsna, because of their inter-relation. The Spirit is seen in (and through) the body (a product of Matter) alone and Prakrti (body) too is seen in (as identical with) the Self. Be pleased (therefore), 0 lotus-eyed One, to resolve the grave doubt in my mind in this matter by Your clever words supported with reason, 0 omniscient Lord ! Since enlightenment in this world comes to the Jivas (embodied souls) through You (alone), and the obscuration of knowledge (too) follows from Your energy (in the shape of Avidya or Nescience), therefore You alone know the course of Your own Maya, and none else.
The glorious Lord replied : Prakrti (the body) and Purusa (the soul)-there is radical difference between the two, 0 jewel among men ! This psycho-physical organism (which is a product of Prakrti) undergoes numerous changes (in the course of its existence) inasmuch as it owes its existence to a disturbance in the equilibrium of the three Gunas (while the soul is absolutely changeless). My Maya (enchanting potency), 0 loved one, consisting as it does of the three Gunas, creates by means of those (very) Gunas differences as well as the manifold notions difference. (Though limitless in variety) this changeable universe is (broadly speaking) threefold (in character); one (such) variety is Adhyatma; the next (in order) is Adhidaiva and the other is Adhibhuta. The sense of sight (for example) falls under the category of Adhyatma; colour (its object) is Adhibhuta and the solar element existing in the organ of sight (which enables it to perceive light) is Adhidaiva. Everyone of these (three) depends for its existence on the other two. That which exists in the sky (viz., the orb of the sun, however), being self-existent, is independent of these three. (Similarly) since the Atma-being the cause of all these (Adhyatma etc.)-is (their witness and therefore) different from them, (therefore) by virtue of its own (self-existent) conscious nature illumines all illuminating agents (Adhyatma etc.). (Just as the eye has been shown above to have three aspects,) the tactile sense, the auditory sense, the palate, the olfactory sense as well as the intellect, the mind, the ego and the faculty of reason (also) should be (similarly) understood to possess a threefold character. The modification evolved out of the Mahattattva-which has its root in Prakrti-through the instrumentality of Kala (the Time-Spirit) or God, who is responsible for disturbing the equilibrium of the (three) Gunas (modes of Prakrti), viz., Ahankara (the cosmic ego), and which is of three kinds, viz., Vaikarika (Sattvika), Tamasika and Aindriya (Rajasika), lies at the root of the notion of difference brought into being by ignorance about the Self.
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