Shloka 39
The Lord’s Advent: Yoga-māyā’s Mission, Saṅkarṣaṇa’s Transfer, and the Demigods’ Prayers
न तेऽभवस्येश भवस्य कारणं विना विनोदं बत तर्कयामहे । भवो निरोध: स्थितिरप्यविद्यया कृता यतस्त्वय्यभयाश्रयात्मनि ॥ ३९ ॥
na te ’bhavasyeśa bhavasya kāraṇaṁ vinā vinodaṁ bata tarkayāmahe bhavo nirodhaḥ sthitir apy avidyayā kṛtā yatas tvayy abhayāśrayātmani
ಹೇ ಪರಮೇಶ್ವರಾ! ನೀನು ಕರ್ಮಫಲಬಂಧಿತ ಸಾಮಾನ್ಯ ಜೀವಿಯಂತೆ ಈ ಲೋಕದಲ್ಲಿ ಜನ್ಮಿಸುವುದಿಲ್ಲ; ನಿನ್ನ ಅವತಾರವು ನಿನ್ನ ಲೀಲಾಶಕ್ತಿಯ ಆನಂದಾರ್ಥವೇ. ನಿನ್ನ ಅಂಶರಾದ ಜೀವಿಗಳಿಗೆ ಸಹ ಜನ್ಮ‑ಮೃತ್ಯು‑ಜರಾ ಮೊದಲಾದ ದುಃಖಗಳಿಗೆ ಕಾರಣವಿಲ್ಲ, ಅವರು ನಿನ್ನ ಬಾಹ್ಯಮಾಯೆಯಿಂದ ನಡೆಸಲ್ಪಟ್ಟಾಗ ಮಾತ್ರ; ನೀನು ಅಭಯಾಶ್ರಯ ಪರಮಾತ್ಮನು।
As stated in Bhagavad-gītā (15.7) , mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: the living entities are parts and parcels of the Supreme Lord, and thus they are qualitatively one with the Lord. We can understand that when the Supreme Lord appears or disappears as an incarnation, there is no other cause than His pleasure potency. We cannot force the Supreme Personality of Godhead to appear. As He says in Bhagavad-gītā (4.7) :
FAQs
This verse says the Lord alone is the cause of both bhava (manifest existence/creation) and abhava (cessation/dissolution); without Him, arguments about ultimate causality are merely speculative.
They emphasize that worldly cycles are experienced through ignorance—misidentifying the self with matter—whereas the Lord is the abhayāśraya, the fearless spiritual shelter beyond material conditioning.
By shifting identity from temporary circumstances to devotion and remembrance of the Lord as the inner Self and ultimate refuge, fear rooted in change, loss, and uncertainty is gradually reduced.