Srimad Bhagavatam — Ekadasha Skandha, Shloka 55
Sāṅkhya Enumeration of Tattvas, Distinction of Puruṣa–Prakṛti, and the Mechanics of Birth and Death
यथाम्भसा प्रचलता तरवोऽपि चला इव । चक्षुषा भ्राम्यमाणेन दृश्यते भ्रमतीव भू: ॥ ५४ ॥ यथा मनोरथधियो विषयानुभवो मृषा । स्वप्नदृष्टाश्च दाशार्ह तथा संसार आत्मन: ॥ ५५ ॥
yathāmbhasā pracalatā taravo ’pi calā iva cakṣuṣā bhrāmyamāṇena dṛśyate bhramatīva bhūḥ
O Nachkomme der Daśārhas! Das materielle Leben der Seele und ihre Erfahrung sinnlicher Genüsse sind in Wahrheit unwirklich: wie Bäume zu beben scheinen, wenn sie sich in bewegtem Wasser spiegeln, oder wie die Erde sich zu drehen scheint, wenn man die Augen kreisen lässt. So ist auch diese Welt wie Einbildung und Traum, bloße Täuschung.
Trees appear to be swaying when reflected in agitated water, and similarly, when one is sitting on a moving boat the trees on the shore appear to be moving. When the wind whips up the water, creating waves, the water appears to have movement of its own, although it is actually being moved by the wind. The conditioned soul in material life does not perform any activities, but rather the material body, with the consent of the illusioned living entity, is being moved by the modes of nature. One imposes this external movement upon oneself, considering oneself to be dancing, singing, running, dying, conquering and so on, although these are merely interactions of the external body with the modes of nature.
FAQs
This verse explains that the senses can create a false appearance—like trees seeming to move in flowing water—so what we perceive as “reality” may be a distortion rather than truth.
Krishna instructs Uddhava on discrimination (viveka): bondage arises from misperception, so one should recognize how the mind and senses project motion, change, and fear onto the Self.
Before reacting, check whether the “problem” is a fact or a perception—many anxieties come from a spinning mind; steadying attention through devotion and reflection reduces भ्रम (confusion).