Srimad Bhagavatam — Chaturtha Skandha, Shloka 70
Nārada Explains the Allegory of King Purañjana
Deha–Indriya–Manaḥ Mapping and the Remedy of Bhakti
नाहं ममेति भावोऽयं पुरुषे व्यवधीयते । यावद् बुद्धिमनोऽक्षार्थगुणव्यूहो ह्यनादिमान् ॥ ७० ॥
nāhaṁ mameti bhāvo ’yaṁ puruṣe vyavadhīyate yāvad buddhi-mano-’kṣārtha- guṇa-vyūho hy anādimān
Selama tubuh halus yang tanpa awal—tersusun dari kecerdasan, pikiran, indria, objek indria, serta himpunan akibat guna—masih ada, selama itu pula rasa palsu “aku” dan “milikku”, beserta keterikatan pada tubuh kasar, tetap bertahan.
The desires in the subtle body of mind, intelligence and ego cannot be fulfilled without a gross body composed of the material elements earth, water, air, fire and ether. When the gross material body is not manifest, the living entity cannot factually act in the modes of material nature. In this verse it is clearly explained that the subtle activities of the mind and intelligence continue due to the sufferings and enjoyments of the living entity’s subtle body. The consciousness of material identification (such as “I” and “mine”) still continues because such consciousness has been extant from time immemorial. However, when one transfers to the spiritual world by virtue of understanding Kṛṣṇa consciousness, the actions and reactions of both gross and subtle bodies no longer bother the spirit soul.
FAQs
This verse states that the “I” and “mine” conception does not cease as long as the mind, intelligence, senses with their objects, and the modes of nature continue their beginningless operation in the conditioned being.
Nārada was redirecting the king from ritualistic attachment toward inner renunciation and bhakti, explaining that bodily identity persists while one remains entangled with the mind-senses complex and the guṇas.
Practice observing the mind and senses without identifying with them, and cultivate devotional remembrance and service to the Lord; this weakens the “I/mine” habit rooted in guṇa-driven mental conditioning.