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Srimad Bhagavatam — Dvitiya Skandha, Shloka 1

Brahmā’s Tapasya, the Vision of Vaikuṇṭha, and the Lord’s Seed Instructions

Catuḥ-śloki

श्रीशुक उवाच आत्ममायामृते राजन् परस्यानुभवात्मन: । न घटेतार्थसम्बन्ध: स्वप्नद्रष्टुरिवाञ्जसा ॥ १ ॥

śrī-śuka uvāca ātma-māyām ṛte rājan parasyānubhavātmanaḥ na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā

Śrī Śukadeva berkata: Wahai Raja, tanpa pengaruh tenaga rohani-Nya (ātma-māyā) dari Pribadi Tertinggi, tiada makna hubungan antara jiwa murni dalam kesedaran murni dengan tubuh material; ia bagaikan si pemimpi melihat tubuhnya sendiri beraksi.

śrī-śukaḥŚrī Śuka
śrī-śukaḥ:
Karta (कर्ता/speaker)
TypeNoun
Rootśrī (प्रातिपदिक) + śuka (प्रातिपदिक)
Formकर्मधारय-समास (honorific): ‘श्रीमान् शुकः’; पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
uvācasaid
uvāca:
Kriya (क्रिया/predicate)
TypeVerb
Root√vac (वच्)
Formलिट् (Perfect), प्रथमपुरुष (3rd person), एकवचन
ātma-māyām(His) own māyā
ātma-māyām:
Karma (कर्म/object with ‘ṛte’)
TypeNoun
Rootātman (प्रातिपदिक) + māyā (प्रातिपदिक)
Formषष्ठी-तत्पुरुष: ‘आत्मनः माया’ (His own māyā); स्त्रीलिङ्ग, द्वितीया (2nd/Accusative), एकवचन
ṛtewithout
ṛte:
Sambandha (सम्बन्ध/prepositional)
TypeIndeclinable
Rootṛte (अव्यय)
Formअपवाद/वर्जनार्थक-अव्यय (preposition-like indeclinable) governing accusative: ‘without/except’
rājanO king
rājan:
Sambodhana (सम्बोधन/address)
TypeNoun
Rootrājan (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (Vocative), एकवचन
parasyaof the Supreme
parasya:
Sambandha (सम्बन्ध/possessor)
TypeNoun
Rootpara (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन
anubhava-ātmanaḥwhose essence is direct experience
anubhava-ātmanaḥ:
Sambandha (सम्बन्ध/appositional genitive)
TypeNoun
Rootanubhava (प्रातिपदिक) + ātman (प्रातिपदिक)
Formतत्पुरुष-समास: ‘अनुभवः आत्मा यस्य’ (whose nature is direct realization/experience); पुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन; in apposition to ‘parasya’
nanot
na:
Sambandha (सम्बन्ध/negation scope)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक-अव्यय (negative particle)
ghaṭetawould occur; would be possible
ghaṭeta:
Kriya (क्रिया/predicate)
TypeVerb
Root√ghaṭ (घट्)
Formविधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन; आत्मनेपद
artha-sambandhaḥconnection with objects; relation to matter
artha-sambandhaḥ:
Karta (कर्ता/subject of ‘ghaṭeta’)
TypeNoun
Rootartha (प्रातिपदिक) + sambandha (प्रातिपदिक)
Formतत्पुरुष-समास: ‘अर्थस्य सम्बन्धः’ (relation with objects/meanings); पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन
svapna-draṣṭuḥof a dream-seer
svapna-draṣṭuḥ:
Sambandha (सम्बन्ध/comparison base)
TypeNoun
Rootsvapna (प्रातिपदिक) + draṣṭṛ (√dṛś (दृश्) + तृ)
Formतत्पुरुष-समास: ‘स्वप्नस्य द्रष्टा’ (seer of a dream); पुंलिङ्ग, षष्ठी (6th/Genitive), एकवचन
ivalike; as
iva:
Sambandha (सम्बन्ध/comparative)
TypeIndeclinable
Rootiva (अव्यय)
Formउपमानार्थक-अव्यय (comparative particle)
añjasādirectly; easily
añjasā:
Karana (करण/manner)
TypeIndeclinable
Rootañjas (प्रातिपदिक)
Formतृतीया-एकवचन-रूपेण निपातवत् क्रियाविशेषण (adverbial instrumental): ‘straightaway/easily’

Mahārāja Parīkṣit’s question as to how a living entity began his material life, although he is apart from the material body and mind, is perfectly answered. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called ātma-māyā. This has already been explained in the First Canto in connection with Vyāsadeva’s realization of the Supreme Lord and His external energy. The external energy is controlled by the Lord, and the living entities are controlled by the external energy — by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the Bhagavad-gītā (15.15) also the same thing is confirmed: the Lord is present within the heart of every living entity, and all the living entity’s consciousness and forgetfulness are influenced by the Lord.

P
Parīkṣit
Ś
Śukadeva Gosvāmī

FAQs

This verse says the Supreme Lord has no real material connection; only His own internal potency (ātma-māyā) explains His dealings, while He remains pure consciousness.

To clarify that creation and cosmic activity do not bind or affect the Supreme; any apparent involvement is through His divine potency, not material entanglement.

It encourages detachment: treat temporary experiences as dreamlike and focus on lasting reality—devotional remembrance of the Lord beyond illusion.