Srimad Bhagavatam — Dvadasha Skandha, Shloka 23

Brahmā’s Day, the Four Pralayas, and the Supreme Shelter Beyond Cause–Effect

Devanagari script

बुद्धीन्द्रियार्थरूपेण ज्ञानं भाति तदाश्रयम् । द‍ृश्यत्वाव्यतिरेकाभ्यामाद्यन्तवदवस्तु यत् ॥ २३ ॥

Transliteration

buddhīndriyārtha-rūpeṇa jñānaṁ bhāti tad-āśrayam dṛśyatvāvyatirekābhyām ādy-antavad avastu yat

Translation

La connaissance qui se manifeste sous forme d’intelligence, de sens et d’objets des sens a pour ultime support la seule Vérité absolue. Tout ce qui a un commencement et une fin est sans substance, parce que c’est un objet perçu par des sens limités et parce qu’il n’est pas différent de sa propre cause.

Synonyms

• buddhi-indriya-artha-rūpeṇa: in the form of intellect, senses, and objects
• buddhi-indriya-artha-rūpeṇa: Karana (करण/instrument, manner)
• Type: Noun
• Root: buddhi (प्रातिपदिक) + indriya (प्रातिपदिक) + artha (प्रातिपदिक) + rūpa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग? (rūpa), तृतीया एकवचन (Instrumental sg): ‘रूपेण’; बहुपद-तत्पुरुष: ‘बुद्धि-इन्द्रिय-अर्थ-रूप’ = in the form of intellect, senses, and objects

• jñānam: cognition, knowledge
• jñānam: Karta (कर्ता/subject)
• Type: Noun
• Root: jñāna (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन (Nom/Acc sg; here subject)

• bhāti: shines, appears
• bhāti: Kriya (क्रिया/predicate)
• Type: Verb
• Root: √bhā (भा धातु)
• Form: लट्-लकार, प्रथमपुरुष, एकवचन (Present indicative, 3rd sg); परस्मैपद

• tat-āśrayam: resting on that (substrate)
• tat-āśrayam: Visheshana (विशेषण)
• Type: Adjective
• Root: tad (सर्वनाम-प्रातिपदिक) + āśraya (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; तत्पुरुष: ‘तद्-आश्रय’ = having that as support (agreeing with jñānam)

• dṛśyatva-avyatirekābhyām: by (its) being perceivable and non-difference
• dṛśyatva-avyatirekābhyām: Karana (करण/instrument/cause)
• Type: Noun
• Root: dṛśyatva (प्रातिपदिक) + avyatireka (प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, तृतीया द्विवचन (Instrumental dual): ‘by (the two) visibility and non-separation’; द्वन्द्व

• ādy-antavat: having a beginning and an end
• ādy-antavat: Visheshana (विशेषण)
• Type: Adjective
• Root: ādi (प्रातिपदिक) + anta (प्रातिपदिक) + vat (प्रत्यय)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन; द्वन्द्व (ādi+anta) with -vat: ‘having beginning and end’ (agreeing with yat/avastu)

• avastu: non-thing, unreal entity
• avastu: Karta (कर्ता/predicate nominal)
• Type: Noun
• Root: a-vastu (प्रातिपदिक; नञ्-पूर्वक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन (Nom/Acc sg; predicate noun)

• yat: which
• yat: Karta (कर्ता/relative subject)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचन (Nom/Acc sg; relative pronoun)

Purport

The word dṛśyatva indicates that all subtle and gross material manifestations are made visible by the potency of the Supreme Lord and again become invisible, or unmanifest, at the time of annihilation. They are therefore in essence not separate from the source of their expansion and withdrawal.

Characters & Entities

• Parīkṣit Mahārāja

FAQs

What does the Srimad Bhagavatam say about the reality of sense objects?

This verse teaches that what is merely “seen” and inseparable from perception is not an independent reality; it is temporary—having a beginning and an end.

Why does Śukadeva Gosvāmī explain this to King Parīkṣit?

Śukadeva instructs Parīkṣit in detachment and right vision at the end of life, showing how the perceived world is transient so the king can fix his consciousness on the eternal Supreme.

How can I apply this teaching in modern life?

Treat sensory experiences and mental impressions as passing appearances, and prioritize steady devotional remembrance and values that outlast changing perceptions.