Shloka 38
Nimi Questions the Yogendras: Māyā, Cosmic Dissolution, Guru-Śaraṇāgati, Bhakti, and Deity Worship
नात्मा जजान न मरिष्यति नैधतेऽसौ न क्षीयते सवनविद् व्यभिचारिणां हि । सर्वत्र शश्वदनपाय्युपलब्धिमात्रं प्राणो यथेन्द्रियबलेन विकल्पितं सत् ॥ ३८ ॥
nātmā jajāna na mariṣyati naidhate ’sau na kṣīyate savana-vid vyabhicāriṇāṁ hi sarvatra śaśvad anapāyy upalabdhi-mātraṁ prāṇo yathendriya-balena vikalpitaṁ sat
ബ്രഹ്മസ്വരൂപമായ ആത്മാവ് ഒരിക്കലും ജനിക്കുന്നില്ല, ഒരിക്കലും മരിക്കുന്നില്ല; അത് വളരുന്നില്ല, ക്ഷയിക്കുന്നുമില്ല. ദേഹത്തിന്റെ ബാല്യം, യൗവനം, ജര, മരണം എന്നിവയുടെ സാക്ഷി-ജ്ഞാതാവ് അതുതന്നെ. അത് എല്ലായിടത്തും എല്ലാകാലവും ശുദ്ധചൈതന്യമാത്രം, അവിനാശി. ഒരേ പ്രാണൻ ഇന്ദ്രിയസമ്പർക്കത്തിൽ പലതായി പ്രകടമാകുന്നതുപോലെ, ഒരേ ആത്മാവ് ദേഹബന്ധത്തിൽ പല ഉപാധികളായി തോന്നുന്നു.
The Vedic aphorism sarvaṁ khalv idaṁ brahma, “Everything is Brahman,” has been explained in this chapter of the Bhāgavatam. The Supreme Personality of Godhead is the original source of everything. By expanding His internal potency, He manifests the spiritual world, and by expanding His external potency He manifests the material cosmos. The conditioned living entity is originally part and parcel of the superior, internal potency of the Lord, but being in contact with illusion, he falls under the clutches of the external potency. In any case, since everything is an expansion of the potency of the Supreme Brahman, everything is part and parcel of the Lord’s spiritual potency. Bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ. When a living entity thinks that the material world is not part and parcel of the Lord’s potency but is a separate existence, liable to be controlled and enjoyed by the tiny jīva soul, he is under viparyayaḥ, or a wrong conception. Asmṛtiḥ. Thus the living entity forgets that the Supreme Lord is the proprietor of everything, everything being an expansion of the Lord.
FAQs
This verse states that the ātmā is never born, never dies, and never increases or decreases; it is eternal, non-departing consciousness present everywhere.
He uses prāṇa as an analogy: one life-air is labeled differently due to sensory functions, similarly the one Self is wrongly diversified by conceptual and ritualistic viewpoints.
Identify yourself as steady consciousness rather than changing roles, emotions, or bodily states; this reduces fear of loss and strengthens detachment and devotion.