Next Verse

Srimad Bhagavatam — Ekadasha Skandha, Shloka 1

Nondual Vision Beyond Praise and Blame

Dvandva-nivṛtti and Ātma-viveka

श्रीभगवानुवाच परस्वभावकर्माणि न प्रशंसेन्न गर्हयेत् । विश्वमेकात्मकं पश्यन् प्रकृत्या पुरुषेण च ॥ १ ॥

śrī-bhagavān uvāca para-svabhāva-karmāṇi na praśaṁsen na garhayet viśvam ekātmakaṁ paśyan prakṛtyā puruṣeṇa ca

श्रीभगवान म्हणाले—इतरांच्या स्वभाव व कर्मांची ना प्रशंसा करावी, ना निंदा. प्रकृती व पुरुष यांच्या संयोगाने दिसणारे हे विश्व एकाच परम तत्त्वावर आधारलेले, एकात्म म्हणून पाहावे.

श्री-भगवान्the Blessed Lord
श्री-भगवान्:
Karta (कर्ता)
TypeNoun
Rootश्री (प्रातिपदिक) + भगवान् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st case), एकवचन; सम्बोधन/वक्ता-निर्देश (honorific epithet)
उवाचsaid
उवाच:
Kriya (क्रिया)
TypeVerb
Root√वच् (धातु)
Formलिट् (perfect), परस्मैपद, प्रथमपुरुष, एकवचन
पर-स्वभाव-कर्माणिothers’ actions arising from their nature
पर-स्वभाव-कर्माणि:
Karma (कर्म)
TypeNoun
Rootपर (प्रातिपदिक) + स्वभाव (प्रातिपदिक) + कर्मन् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd case), बहुवचन; ‘परस्य स्वभावस्य कर्माणि’ (others’ nature-based actions)
not
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय (negation)
प्रशंसेत्should praise
प्रशंसेत्:
Kriya (क्रिया)
TypeVerb
Rootप्र-√शंस् (धातु)
Formविधिलिङ् (optative), परस्मैपद, प्रथमपुरुष, एकवचन
nor/not
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेध-अव्यय (negation)
गर्हयेत्should blame/censure
गर्हयेत्:
Kriya (क्रिया)
TypeVerb
Root√गर्ह् (धातु)
Formविधिलिङ् (optative), परस्मैपद, प्रथमपुरुष, एकवचन
विश्वम्the universe
विश्वम्:
Karma (कर्म)
TypeNoun
Rootविश्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd case), एकवचन
एक-आत्मकम्as one in essence
एक-आत्मकम्:
Visheshana (विशेषण)
TypeAdjective
Rootएक (प्रातिपदिक) + आत्मक (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd case), एकवचन; ‘एकः आत्मा यस्य’/‘एकात्मस्वरूपम्’ (of one essence)
पश्यन्seeing
पश्यन्:
Karta (कर्ता)
TypeVerb
Root√पश् (धातु)
Formशतृ-प्रत्ययान्त वर्तमान-कृदन्त (present active participle), पुंलिङ्ग, प्रथमा, एकवचन; कर्तरि
प्रकृत्याby material nature
प्रकृत्या:
Karana (करण)
TypeNoun
Rootप्रकृति (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया (3rd case), एकवचन; साधन/हेतु (by/through material nature)
पुरुषेणby the person (puruṣa)
पुरुषेण:
Karana (करण)
TypeNoun
Rootपुरुष (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd case), एकवचन; साधन/सहकारि (by/with the person/supreme)
and
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)

Material situations and activities appear to be good, passionate or ignorant according to the interaction of the modes of nature. These modes are produced by the illusory potency of the Lord, which is itself not different from its master, the Supreme Personality of Godhead. So a devotee of the Lord remains aloof from the illusory, temporary manifestations of material nature. At the same time, he accepts material nature as the potency of the Lord and thus essentially real. The example may be given that modeling clay is shaped by a child into various playful forms such as tigers, men or houses. The modeling clay is real, whereas the temporary shapes it assumes are illusory, not being actual tigers, men or houses. Similarly, the entire cosmic manifestation is modeling clay in the hands of the Supreme Lord, who acts through māyā to shape the glaring temporary forms of illusion, which absorb the minds of those who are not devotees of the Supreme Personality of Godhead.

Ś
Śrī Bhagavān

FAQs

This verse teaches that a seeker should neither praise nor condemn others’ nature and actions, because with spiritual vision one sees all existence as one reality expressed through prakṛti and the indwelling puruṣa.

In His instructions to Uddhava, Krishna emphasizes jñāna-yoga and equal vision—training the devotee to rise above dualities like admiration and blame by seeing the one spiritual essence behind all appearances.

Reduce reactive judgment: pause before praising or blaming, remember that people act according to their conditioning, and cultivate steady awareness of the same divine presence within all—responding with clarity rather than impulsive criticism.