Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-nine

SB4.29.17

TEXT 17

yatha yatha vikriyate

gunakto vikaroti va

tatha tathopadrastatma

tad-vrttir anukaryate

SYNONYMS

yatha yatha—just as; vikriyate—is agitated; guna-aktah—associated with the modes of nature; vikaroti—as it does; va—or; tatha tatha—similarly; upadrasta—observer; atma—the soul; tat—of the intelligence; vrttih—occupations; anukaryate—imitates.

TRANSLATION

Formerly it was explained that the Queen is one’s intelligence. While one is awake or asleep, that intelligence creates different situations. Being influenced by contaminated intelligence, the living entity envisions something and simply imitates the actions and reactions of his intelligence.

PURPORT

The queen of Puranjana is described herein as intelligence itself. Intelligence acts both in the dream state and in the waking state, but it is contaminated by the three modes of material nature. Since the intelligence is contaminated, the living entity is also contaminated. In the conditioned state, the living entity acts according to his contaminated intelligence. Although he simply remains an observer, he nonetheless acts, being forced by a contaminated intelligence, which in reality is a passive agent.

SB4.29.18-20

TEXTS 18–20

deho rathas tv indriyasvah

samvatsara-rayo ’gatih

dvi-karma-cakras tri-guna-

dhvajah pancasu-bandhurah

mano-rasmir buddhi-suto

hrn-nido dvandva-kubarah

pancendriyartha-praksepah

sapta-dhatu-varuthakah

akutir vikramo bahyo

mrga-trsnam pradhavati

ekadasendriya-camuh

panca-suna-vinoda-krt

SYNONYMS

dehah—body; rathah—chariot; tu—but; indriya—the knowledge-acquiring senses; asvah—the horses; samvatsara—total years; rayah—duration of life; agatih—without advancing; dvi—two; karma—activities; cakrah—wheels; tri—three; guna—modes of nature; dhvajah—flags; panca—five; asu—life airs; bandhurah—bondage; manah—the mind; rasmih—rope; buddhi—intelligence; sutah—chariot driver; hrt—heart; nidah—sitting place; dvandva—duality; kubarah—the posts for the harness; panca—five; indriya-artha—sense objects; praksepah—weapons; sapta—seven; dhatu—elements; varuthakah—coverings; akutih—attempts of the five working senses; vikramah—prowess or processes; bahyah—external; mrga-trsnam—false aspiration; pradhavati—runs after; ekadasa—eleven; indriya—senses; camuh—soldiers; panca—five; suna—envy; vinoda—pleasure; krt—doing.

TRANSLATION

Narada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot’s flags. The five types of life air constitute the living entity’s bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.

PURPORT

The entanglement of the living entity in sense enjoyment is very nicely explained in these verses. The word samvatsara, meaning “the progress of time,” is significant. Day after day, week after week, fortnight after fortnight, month after month, year after year, the living entity becomes entangled in the chariot’s progress. The chariot rests on two wheels, which are pious and impious activities. The living entity attains a certain position in life in a particular type of body according to his pious and impious activities, but his transmigration into different bodies should not be taken as progress. Real progress is explained in Bhagavad-gita (4.9). Tyaktva deham punar janma naiti: one makes real progress when he does not have to take on another material body. As stated in Caitanya-caritamrta (Madhya 19.138):

eita brahmanda bhari’ ananta jiva-gana
caurasi-laksa yonite karaye bhramana

The living entity is wandering throughout the entire universe and taking birth in different species on different planets. Thus he moves up and down, but that is not real progress. Real progress is getting out of this material world altogether. As stated in Bhagavad-gita (8.16):

abrahma-bhuvanal lokah
punar avartino ’rjuna
mam upetya tu kaunteya
punar janma na vidyate

“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.” Even if one is promoted to Brahmaloka, the highest planet in the universe, he has to come down again to the lower planetary systems. Thus he is wandering up and down perpetually, under the influence of the three modes of material nature. Being illusioned, he thinks he is making progress. He is like an airplane encircling the earth day and night, incapable of leaving the earth’s gravitational field. Factually there is no progress because the airplane is conditioned by the earth’s gravity.

Just as a king is seated on a chariot, the living entity is seated in the body. The sitting place is the heart, and the living entity sits there and engages in the struggle for existence, which goes on without progress perpetually. In the words of Narottama dasa Thakura:

karma-kanda, jnana-kanda, kevala visera bhanda,
amrta baliya yeba khaya
nana yoni sada phire, kadarya bhaksana kare,
tara janma adhah-pate yaya

The living entity struggles very hard due to the influence of fruitive activity and mental speculation and simply gets a different type of body life after life. He eats all kinds of nonsense and is condemned by his activities of sense enjoyment, If one really wants to progress in life, he must give up the ways of karma-kanda and jnana-kanda, fruitive activities and mental speculation. Being fixed in Krsna consciousness, one can become free from the entanglement of birth and death and the vain struggle for existence. In these verses the words mrga-trsnam pradhavati are very significant because the living entity is influenced by a thirst for sense enjoyment. He is like a deer that goes to the desert to search out water. In a desert an animal simply searches in vain for water. Of course there is no water in the desert, and the animal simply sacrifices his life in an attempt to find it. Everyone is planning for future happiness, thinking that somehow or other, if he can reach a certain point, he will be happy. In actuality, however, when he comes to that point, he sees that there is no happiness. He then plans to go further and further to another point. This is called mrga-trsna, and its basis is sense enjoyment in this material world.

SB4.29.21

TEXT 21

samvatsaras candavegah

kalo yenopalaksitah

tasyahaniha gandharva

gandharvyo ratrayah smrtah

haranty ayuh parikrantya

sasty-uttara-sata-trayam

SYNONYMS

samvatsarah—year; canda-vegah—called Candavega; kalah—time; yena—by which; upalaksitah—symbolized; tasya—of the duration of life; ahani—days; iha—in this life; gandharvah—Gandharvas; gandharvyah—Gandharvis; ratrayah—nights; smrtah—are understood; haranti—they take away; ayuh—duration of life; parikrantya—by traveling; sasti—sixty; uttara—above; sata—hundred; trayam—three.

TRANSLATION

What was previously explained as Candavega, powerful time, is covered by days and nights, named Gandharvas and Gandharvis. The body’s life-span is gradually reduced by the passage of days and nights, which number 360.

PURPORT

The word parikrantya means “by traveling.” The living entity travels on his chariot day and night during a year consisting of 360 (or more) days and nights. Life’s progress is taken for the unnecessary labor required to cover these 360 days and nights of life.

SB4.29.22

TEXT 22

kala-kanya jara saksal

lokas tam nabhinandati

svasaram jagrhe mrtyuh

ksayaya yavanesvarah

SYNONYMS

kala-kanya—the daughter of Time; jara—old age; saksat—directly; lokah—all living entities; tam—her; na—never; abhinandati—welcome; svasaram—as his sister; jagrhe—accepted; mrtyuh—death; ksayaya—for destruction; yavana-isvarah—the King of the Yavanas.

TRANSLATION

What was described as Kalakanya should be understood as old age. No one wants to accept old age, but Yavanesvara [Yavana-raja], who is death, accepts Jara [old age] as his sister.

PURPORT

Encaged within the body, the living being accepts Kalakanya, old age, just before death. Yavanesvara is the emblem of death, Yamaraja. Before going to the place of Yamaraja, the living entity accepts Jara, old age, the sister of Yamaraja. One is subjected to the influence of Yavana-raja and his sister due to impious activity. Those who are in Krsna consciousness and are engaged in devotional service under the instructions of Narada Muni are not subjected to the influence of Yamaraja and his sister Jara. If one is Krsna conscious, he conquers death. After leaving the material body, he does not accept another body that is material but returns home, back to Godhead. This is verified by Bhagavad-gita (4.9).

SB4.29.23-25

TEXTS 23–25

adhayo vyadhayas tasya

sainika yavanas carah

bhutopasargasu-rayah

prajvaro dvi-vidho jvarah

evam bahu-vidhair duhkhair

daiva-bhutatma-sambhavaih

klisyamanah satam varsam

dehe dehi tamo-vrtah

pranendriya-mano-dharman

atmany adhyasya nirgunah

sete kama-lavan dhyayan

mamaham iti karma-krt

SYNONYMS

adhayah—disturbances of the mind; vyadhayah—disturbances of the body, or diseases; tasya—of Yavanesvara; sainikah—soldiers; yavanah—Yavanas; carah—followers; bhuta—of living entities; upasarga—at the time of distress; asu—very soon; rayah—very powerful; prajvarah—named Prajvara; dvi-vidhah—two kinds; jvarah—fever; evam—thus; bahu-vidhaih—of different varieties; duhkhaih—by tribulations; daiva—by providence; bhuta—by other living entities; atma—by the body and mind; sambhavaih—produced; klisyamanah—subjected to sufferings; satam—hundred; varsam—years; dehe—in the body; dehi—the living entity; tamah-vrtah—covered by material existence; prana—of life; indriya—of the senses; manah—of the mind; dharman—characteristics; atmani—unto the soul; adhyasya—wrongly attributing; nirgunah—although transcendental; sete—lies down; kama—of sense enjoyment; lavan—on fragments; dhyayan—meditating; mama—mine; aham—I; iti—thus; karma-krt—the actor.

TRANSLATION

The followers of Yavanesvara [Yamaraja] are called the soldiers of death, and they are known as the various types of disturbances that pertain to the body and mind. Prajvara represents the two types of fever: extreme heat and extreme cold—typhoid and pneumonia. The living entity lying down within the body is disturbed by many tribulations pertaining to providence, to other living entities and to his own body and mind. Despite all kinds of tribulations, the living entity, subjected to the necessities of the body, mind and senses and suffering from various types of disease, is carried away by many plans due to his lust to enjoy the world. Although transcendental to this material existence, the living entity, out of ignorance, accepts all these material miseries under the pretext of false egoism (“I” and “mine”). In this way he lives for a hundred years within this body.

PURPORT

In the Vedas it is stated: asango’yam purusah. The living entity is actually separate from material existence, for the soul is not material. In Bhagavad-gita it is also said that the living entity is the superior energy, and the material elements—earth, water, fire, air and so on—are the inferior energy. The material elements are also described as bhinna, or separated energy. When the internal or superior energy comes in contact with the external energy, it is subjected to so many tribulations. In Bhagavad-gita (2.14) the Lord also says, matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah: because of the material body, the living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vayu), and so on. The intestines, the throat, the brain and the other parts of the body are affected by all kinds of diseases that are so powerful that they become sources of extreme suffering for the living entity. The living entity, however, is different from all these material elements. The two types of fever described in this verse can be explained in contemporary language as pneumonia and typhoid. When there is an extreme fever in the body, there is typhoid and pneumonia, and they are described as Prajvara. There are also other miseries created by other living entities. The state exacts taxes, and there are also many thieves, rogues and cheaters. Miseries brought about by other living entities are called adhibhautika. There are also miseries in the form of famine, pestilence, scarcity, war, earthquakes and so on. These are caused by the demigods or other sources beyond our control. Actually there are many enemies of the living entities, and these are all described to point out how miserable this material existence is.

Knowing the basic misery of material existence, one should be induced to get out of the material clutches and return home, back to Godhead. Actually the living entity is not at all happy in this material body. Because of the body, he suffers thirst and hunger and is influenced by the mind, by words, by anger, by the belly, by the genitals, by the rectum, and so on. Manifold miseries encircle the transcendental living entity simply because he desires to satisfy his senses in this material world. If he simply withdraws from activities of sense gratification and applies his senses in the service of the Lord, all the problems of material existence will immediately diminish, and with the advancement of Krsna consciousness, he will be freed from all tribulation and, after giving up the body, will return home, back to Godhead.

SB4.29.26-27

TEXTS 26–27

yadatmanam avijnaya

bhagavantam param gurum

purusas tu visajjeta

gunesu prakrteh sva-drk

gunabhimani sa tada

karmani kurute ’vasah

suklam krsnam lohitam va

yatha-karmabhijayate

SYNONYMS

yada—when; atmanam—the Supreme Soul; avijnaya—forgetting; bhagavantam—the Supreme Personality of Godhead; param—supreme; gurum—the instructor; purusah—the living entity; tu—then; visajjeta—gives himself up; gunesu—to the modes; prakrteh—of material nature; sva-drk—one who can see his own welfare; guna-abhimani—identified with the modes of nature; sah—he; tada—at that time; karmani—fruitive activities; kurute—performs; avasah—spontaneously; suklam—white; krsnam—black; lohitam—red; va—or; yatha—according to; karma—work; abhijayate—takes birth.

TRANSLATION

The living entity by nature has minute independence to choose his own good or bad fortune, but when he forgets his supreme master, the Personality of Godhead, he gives himself up unto the modes of material nature. Being influenced by the modes of material nature, he identifies himself with the body and, for the interest of the body, becomes attached to various activities. Sometimes he is under the influence of the mode of ignorance, sometimes the mode of passion and sometimes the mode of goodness. The living entity thus gets different types of bodies under the modes of material nature.

PURPORT

These different types of bodies are explained in Bhagavad-gita (13.22):

purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango ’sya
sad-asad-yoni-janmasu

“The living entity in material nature follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.

Because of associating with the modes of nature, the living entity gets a variety of bodies from the 8,400,000 forms. It is clearly explained herein that the living entity has a little independence, indicated by the word sva-drk, meaning “one who can see his own welfare.” The living entity’s constitutional position is very minute, and he can be misled in his choice. He may choose to imitate the Supreme Personality of Godhead. A servant may desire to start his own business and imitate his master, and when he chooses to do so, he may leave the protection of his master. Sometimes he is a failure, and sometimes he is successful. Similarly, the living entity, part and parcel of Krsna, starts his own business to compete with the Lord. There are many competitors out to attain the Lord’s position, but to become like the Lord is not at all possible. Thus there is a great struggle for existence with the material world as different parties try to imitate the Lord. Material bondage is caused by deviation from the service of the Lord and attempts to imitate Him. The Lord is imitated by Mayavadi philosophers who try to become one with the Lord in an artificial way. When the Mayavadi philosophers think of themselves as liberated, they are under the delusion of mental concoction. No one can become one with or equal to God. To imagine this is to continue one’s bondage in material existence.

SB4.29.28

TEXT 28

suklat prakasa-bhuyisthal

lokan apnoti karhicit

duhkhodarkan kriyayasams

tamah-sokotkatan kvacit

SYNONYMS

suklat—by goodness; prakasa—by illumination; bhuyisthan—characterized; lokan—planets; apnoti—achieves; karhicit—sometimes; duhkha—distress; udarkan—having as the end result; kriya-ayasan—full of laborious activities; tamah—darkness; soka—in lamentation; utkatan—abounding; kvacit—sometimes.

TRANSLATION

Those who are situated in the mode of goodness act piously according to Vedic injunctions. Thus they are elevated to the higher planetary systems where the demigods live. Those who are influenced by the mode of passion engage in various types of productive activities in the planetary systems where human beings live. Similarly, those influenced by the mode of darkness are subjected to various types of misery and live in the animal kingdom.

PURPORT

There are three planetary systems—upper, middle and lower. Those influenced by the mode of goodness are given places in the upper planetary systems—Brahmaloka (Satyaloka), Tapoloka, Janaloka and Maharloka. Those influenced by the mode of passion are given places in the Bhurloka and Bhuvarloka. Those influenced by the mode of ignorance are given places in Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, Patala or the animal kingdom. Qualitatively the living entity is the same as the Supreme Personality of Godhead, but because of his forgetfulness he gets different bodies in different planetary systems. At the present moment human society is overly influenced by the mode of passion, and consequently people are engaged in working in big factories. They forget how distressful it is to live in such places. In Bhagavad-gita such activities are described as ugra-karma, that is, distressful activities. Those who utilize the energies of the worker are called capitalists, and those who actually perform the work are called laborers. In actuality they are both capitalists, and the workers are in the modes of passion and ignorance. The result is that there is always a distressful situation. In contrast to these men are those influenced by the mode of goodness—the karmis and jnanis. The karmis, under the direction of Vedic instructions, try to elevate themselves to higher planetary systems. The jnanis try to merge into the existence of Brahman, the impersonal feature of the Lord. In this way all classes of living entities in various species of life are existing within this material world. This explains superior and inferior life-forms within the material world.

SB4.29.29

TEXT 29

kvacit puman kvacic ca stri

kvacin nobhayam andha-dhih

devo manusyas tiryag va

yatha-karma-gunam bhavah

SYNONYMS

kvacit—sometimes; puman—male; kvacit—sometimes; ca—also; stri—female; kvacit—sometimes; na—not; ubhayam—both; andha—blind; dhih—he whose intelligence; devah—demigod; manusyah—human being; tiryak—animal, bird, beast; va—or; yatha—according to; karma—of activities; gunam—the qualities; bhavah—birth.

TRANSLATION

Covered by the mode of ignorance in material nature, the living entity is sometimes a male, sometimes a female, sometimes a eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of nature.

PURPORT

Actually the living entity is part and parcel of the Lord; therefore he is spiritual in quality. The living entity is never material, and his material conception is simply a mistake due to forgetfulness. He is as brilliant as the Supreme Personality of Godhead. Both the sun and the sunshine are very brilliant. The Lord is like the full shining sun, and the living entities are like the small particles of that sun which constitute the all-pervasive sunshine. When these small particles are covered by the cloud of maya, they lose their shining capacity. When the cloud of maya is gone, the particles again become brilliant and shining. As soon as the living entity is covered by the ignorance of maya, or darkness, he cannot understand his relationship with the Supreme God. Somehow or other, if he comes before the Lord, he can see himself as shining as the Supreme Lord, although he is not as extensive as the Lord. Because the living entity desires to imitate the Supreme Lord, he is covered by maya. We cannot imitate the Lord, nor can we become the supreme enjoyer. This is not possible, and when we think it is, we become conditioned by maya. Thus the encagement of the living entity under the clutches of maya is brought about by forgetfulness of his relationship with the Supreme Lord.

Under the influence of maya, the living entity becomes exactly like a person haunted by a ghost. Such a person speaks all kinds of nonsense. When the living entity is covered by the influence of maya, he becomes a so-called scientist, philosopher, politician or socialist, and at every moment presents different plans for the benefit of human society. All these plans are ultimately failures because they are illusory. In this way the living entity forgets his position as an eternal servant of the Lord. He instead becomes a servant of maya. In any case he remains a servant. It is his misfortune that by forgetting his real contact with the Supreme Lord, he becomes a servant of maya. As servant of maya, he sometimes becomes a king, sometimes an ordinary citizen, sometimes a brahmana, a sudra, and so on. Sometimes he is a happy man, sometimes a prosperous man, sometimes a small insect. Sometimes he is in heaven and sometimes in hell. Sometimes he is a demigod, and sometimes he is a demon. Sometimes he is a servant, and sometimes he is a master. In this way the living entity wanders all over the universe. Only when he comes in contact with the bona fide spiritual master can he understand his real constitutional position. He then becomes disgusted with material existence. At that time, in full Krsna consciousness, he regrets his past experiences in material existence. This regret is very beneficial because it purifies the living entity of material, conditional life. He then prays to the Lord to engage in His service, and at that time, Krsna grants liberation from the clutches of maya. Lord Krsna explains this in Bhagavad-gita (7.14):

daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.”

Only by the grace of Krsna can one get out of the clutches of maya. It is not possible to get out by mental speculation or other activities. When the living entity understands his real position by the grace of Krsna, he keeps himself always fit in Krsna consciousness and acts accordingly. Thus he gradually becomes completely free from the clutches of maya. When he is strong in Krsna consciousness, maya cannot touch him. In this way, in the association of Krsna conscious devotees, the living entity can get free from the contamination of material existence. In this connection, Srila Krsnadasa Kaviraja Gosvami says:

tate krsna bhaje, kare gurura sevana
maya-jala chute, paya krsnera carana

“In the Krsna conscious state, the living entity engages in devotional service under the direction of the spiritual master. In this way he gets out of the clutches of maya and takes shelter under the lotus feet of Lord Krsna.” (Cc. Madhya 22.25)

SB4.29.30-31

TEXTS 30–31

ksut-parito yatha dinah

sarameyo grham grham

caran vindati yad-distam

dandam odanam eva va

tatha kamasayo jiva

uccavaca-patha bhraman

upary adho va madhye va

yati distam priyapriyam

SYNONYMS

ksut-paritah—overcome by hunger; yatha—as; dinah—poor; sarameyah—a dog; grham—from one house; grham—to another house; caran—wandering; vindati—receives; yat—whose; distam—according to destiny; dandam—punishment; odanam—food; eva—certainly; va—or; tatha—similarly; kama-asayah—pursuing different types of desires; jivah—the living entity; ucca—high; avaca—low; patha—on a path; bhraman—wandering; upari—high; adhah—low; va—or; madhye—in the middle; va—or; yati—goes toward; distam—according to destiny; priya—pleasing; apriyam—not pleasing.

TRANSLATION

The living entity is exactly like a dog, who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on.

PURPORT

The living entity’s position is herein likened to a dog’s. By chance a dog may have a very rich owner, and by chance he may become a street dog. As the dog of a rich man, he will live very opulently. Sometimes in Western countries we hear of a master leaving millions of dollars to a dog in his will. Of course, there are many dogs loitering in the street without food. Therefore, to liken the conditional existence of the living entity to that of a dog is very appropriate. An intelligent human being, however, can understand that if he has to live the life of a dog, he had best become Krsna’s dog. In the material world a dog is sometimes elevated and is sometimes on the street, but in the spiritual world, Krsna’s dog is perpetually, eternally happy. Srila Bhaktivinoda Thakura has therefore sung: vaisnava thakura tomara kukura baliya janaha more. In this way Bhaktivinoda Thakura offers to become a Vaisnava’s dog. A dog always keeps himself at his master’s door and does not allow any person unfavorable to the master to enter. Similarly, one should engage in the service of a Vaisnava and try to please him in every respect. Unless one does so, he does not make spiritual advancement. Apart from spiritual advancement, in the material world if one does not develop his qualities in goodness, he cannot be promoted to the higher planetary system. As confirmed by Bhagavad-gita (14.18):

urdhvam gacchanti sattva-stha
madhye tisthanti rajasah
jaghanya-guna-vrtti-stha
adho gacchanti tamasah

“Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.”

There are many varieties of life in the different planetary systems, and these come about due to the living entity’s developing his qualities in goodness, passion and ignorance. If one is in goodness, he is promoted to the higher systems; if in passion, he remains in the middle systems; and if in ignorance, he is pushed down to the lower species of life.

SB4.29.32

TEXT 32

duhkhesv ekatarenapi

daiva-bhutatma-hetusu

jivasya na vyavacchedah

syac cet tat-tat-pratikriya

SYNONYMS

duhkhesu—in the matter of distresses; ekatarena—from one kind; api—even; daiva—providence; bhuta—other living entities; atma—the body and mind; hetusu—on account of; jivasya—of the living entity; na—never; vyavacchedah—stopping; syat—is possible; cet—although; tat-tat—of those miseries; pratikriya—counteraction.

TRANSLATION

The living entities are trying to counteract different miserable conditions pertaining to providence, other living entities or the body and mind. Still, they must remain conditioned by the laws of nature, despite all attempts to counter these laws.

PURPORT

Just as a dog wanders here and there for a piece of bread or punishment, the living entity perpetually wanders about trying to be happy and planning in so many ways to counteract material misery. This is called the struggle for existence. We can actually see in our daily lives how we are forced to make plans to drive away miserable conditions. To get rid of one miserable condition, we have to put ourselves in another kind of miserable condition. A poor man suffers for want of money, but if he wants to become rich, he has to struggle in so many ways. Actually that is not a valid counteracting process but a snare of the illusory energy. If one does not endeavor to counteract his situation but is satisfied with his position, knowing that he has obtained his position through past activities, he can instead engage his energy to develop Krsna consciousness. This is recommended in all Vedic literature.

tasyaiva hetoh prayateta kovido
na labhyate yad bhramatam upary adhah
tal labhyate duhkhavad anyatah sukham
kalena sarvatra gabhira-ramhasa

“Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Patala]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.” (Bhag. 1.5.18) One should simply try to develop his Krsna consciousness and not waste his time trying to improve his material condition. Actually the material condition cannot be improved. The process of improvement means accepting another miserable condition. However, if we endeavor to improve our Krsna consciousness, the distresses of material life will disappear without extraneous endeavor. Krsna therefore promises, kaunteya pratijanihi na me bhaktah pranasyati: “O son of Kunti, declare it boldly that My devotee never perishes.” (Bg. 9.31) One who takes to the path of devotional service will never be vanquished, despite all miseries of the body and mind and despite all misery brought about by other living entities and providence, miseries which are beyond our control.

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