Purify your desires by surrendering them to Krishna alone; this is the path from bondage to eternal bliss.Listen — Srila Prabhupada Uvaca
Śrīmad-Bhāgavatam 6.1.51 — August 4, 1975, Detroit 750804SB-DETROIT [25:04 Minutes] SB-06.01.51_750804SB-DETROIT Nitāi: "The subtle body endowed with the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind, altogether sixteen parts, which is the effect of the three modes of material nature and is composed of very strong, insurmountable desires, causes the living entity to transmigrate from one body to another within the kingdom of human life, animal life or higher demigod life. When he gets the body of a demigod he is certainly very jubilant. When he gets the body of a human being he is always in lamentation. When he gets the body of an animal he is always afraid.
In this way, in all conditions he is miserable. This miserable condition is called saṁsṛti, or transmigration in material life." [break]
Prabhupāda: tad etat ṣoḍaśa-kalaṁ liṅgaṁ śakti-trayaṁ mahat dhatte 'nusaṁsṛtiṁ puṁsi harṣa-śoka-bhayārtidām [SB 6.1.51] This is called sāṅkhya-yoga, to understand the analytical process of this body. In the Bhagavad-gītā you have learned that, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13] So with this combination of sixteen elements, within that there is the soul. He is enwrapped in so many wrappers: mana, buddhi, ahaṅkāra and... Altogether twenty-four wrappers, and within that wrappers there is the living soul.
The modern science, they cannot understand this. They are searching after the active principle or living force within this body, but they have no information. But here, in the Śrīmad Bhāgavatam, you get the full analysis. Tad etat ṣoḍaśa-kalam.
The analysis is that the living entity is enwrapped first all with sixteen wrappers, ṣoḍaśa-kalam. What are those? Now, ten senses: ten working senses and..., five working senses and five knowledge-gathering senses. We are experience..., we are perceiving by using our five knowledge-gathering senses, just like eyes, ear, cakṣu, karṇa, smell, nose.
Cakṣu, karṇa, nāsikā, jihvā, tongue, touch, hand... In this way we get knowledge experience. Sometimes we stress on the knowledge experienced by the eyes: "I want to see." But that is not the only source of knowledge. There are many blind men, who cannot see, but he has got full knowledge.
There are other sources of knowledge. Just like a mango. You see the mango, but you cannot experience the full knowledge unless you use the tongue. Then you can say whether it is good mango or bad mango.