薄伽梵歌 15.16

主在此描述了神聖存在的三個面向。一是被稱為「可變壞者」（Kshara）的個體靈魂；二是「不可變壞者」（Akshara），即主的「摩耶沙克蒂」（Maya Shakti，幻力）；三是「至高補盧沙」（Purushottama），即至高存在。 「可變壞者」包含所有變化的形式世界。從梵天（Brahma）到微小的草葉，所有可動和不動的物體，所有心識能思維的，所有由五大元素構成的，所有變化的，所有有名有形的，所有肉眼可見的，以及第十三章所描述的身體和「場」（field）的變異，都屬於「剎羅」（Kshara）或「可變壞者」。「剎羅」是變化的，是永恆變化的物質形式，它是惰性或無知覺的。「阿剎羅」（Akshara）是永恆不變的。 在「輪迴」（Samsara）中，有兩類存在者，被稱為「補盧沙」（Purushas），因為它們是「補盧沙」的限制性附屬物。主的幻力「摩耶沙克蒂」（Maya Shakti），是可變壞者誕生的種子。它是各種可變壞生物的所有潛在慾望、行為等印記的所在。「摩耶沙克蒂」即是「阿剎羅補盧沙」（Akshara Purusha）。未顯現的狀態通常被描述為深層的無知或睡眠，因為既沒有意識也沒有無意識。它只是一種潛在狀態。在這種狀態下，所有生命形式與其伴隨的限制都潛藏著，就像樹潛藏在果實的種子中一樣。在這種狀態下，物質和能量是一體的。在這種狀態下，聲音、物質和能量以未分化的狀態存在。在這種狀態下，「古納」（Gunas，自然屬性）處於平衡狀態。 「不可變壞者」被稱為「庫塔斯塔」（Kutastha），即像一堆東西一樣保持不動的。所有這些眾生的根源（Kuta）就是「庫塔斯塔」。或者，「Kuta」也意味著幻象，「Kutastha」則意味著在各種幻象形式中顯現的。那隱藏真相、顯示虛假事物並欺騙世俗之人的，就是「摩耶」（Maya）或「Kuta」。那具有「遮蔽與動搖之力」（Avarana-Vikshepa Shakti）形式的，就是「庫塔斯塔」。由於這種「摩耶沙克蒂」除非透過「自我知識」（knowledge of the Self）才能被摧毀，它被認為是無盡的。這就是它被稱為「阿剎羅」（Akshara）的原因。那個「輪迴」（Samsara）的種子沒有盡頭。因此，在沒有「自我知識」的情況下，它被認為是不可變壞的。但當一個人獲得「梵知識」（knowledge of Brahman）時，這個種子就會被完全燒毀或摧毀。幻象消失，一切都被體認為唯一的宇宙意識。只有對物質的幻覺感知被摧毀。 「至高補盧沙」（Purushottama）或最高的「補盧沙」與這兩者——「可變壞者」和「不可變壞者」——截然不同。祂不受「可變壞者」和「不可變壞者」這兩種載體或限制性附屬物的惡影響。祂本性永恆、純潔、智慧且自由。

Now the Lord describes the three aspects of the divine existence. One is the individual soul called the perishable? the second is the imperishable or the Maya Sakti of the Lord and the third is the Purushottama or the Supreme Being.The perishable comprises the whole world of changing forms. From Brahma down to the tiny blade of grass? all movable and immovable objects? all that can be thought of by the mind? all that is made up of the five elements? all that is changing? all that has names and forms? all that appears to the naked eye and what is described as the body and the modifications of the field? in the thirteenth chapter? are Kshara or the perishable. Kshara is the changing one. It is the everchanging form of matter which is inert or insentient. Akshara is the changeless.In Samsara there are two categories arranged in two separate groups of beings? called Purushas? as they are the limiting adjuncts of the Purusha. Maya Sakti? the illusory power of the Lord? is the seed from which the perishable being takes its birth. It is the seat of all the latent impressions of desires? actions? etc.? of various perishable creatures. Maya Sakti is the Akshara Purusha. The unmanifest condition is generally described as deep ignorance or sleep for there is neither consciousness nor unconsciousness. It is only a potential state. It is the condition in which all forms of life with its accompanying limitations lie latent? just as the tree lies latent in the seed of the fruit. In this state matter and energy are one. In this state sound? matter and energy exist in an undifferentiated state. In this state the Gunas exist in a state of eilibrium.The imperishable is known as the Kutastha? i.e.? that which remains immovable like a heap. That which is at the root (Kuta) of all these beings is the Kutastha. Or? Kuta also means illusion? and Kutastha means that which manifests itself in diverse forms of illusion. That which conceals the Truth and shows the false thing and deceives the worldyminded people is Maya or Kuta. That which is of the form of the AvaranaVikshepa Sakti (veiling and vacillating power) is Kutastha. As this Maya Sakti cannot be destroyed except by the knowledge of the Self? it is said to be endless. That is the reason why this is called Akshara. That seed of Samsara has no end. Therefore? it is said to be imperishable in the sense that it is not destroyed in the absence of knowledge of the Self. But the seed is scorched or destroyed in toto when one gets the knowledge of Brahman. The,illusion vanishes and everything is realised as the one Cosmic Consciousness. Only the illusory perception of matter is destroyed.Purushottama or the highest Purusha is distinct from these two -- the perishable and the imperishable. He is not affected by the evils of the two vehicles or limiting adjuncts of the perishable and the imperishable. He is eternal? pure? intelligent and free by nature.