Srimad Bhagavatam — Ekadasha Skandha, Shloka 17
Sāṅkhya of Creation and Annihilation
Sarga–Nirodha-viveka
यस्तु यस्यादिरन्तश्च स वै मध्यं च तस्य सन् । विकारो व्यवहारार्थो यथा तैजसपार्थिवाः ॥ १७ ॥
yas tu yasyādir antaś ca sa vai madhyaṁ ca tasya san vikāro vyavahārārtho yathā taijasa-pārthivāḥ
Apa yang menjadi awal dan akhir sesuatu, itulah juga yang hadir di pertengahannya. Perubahan hanyalah nama dan rupa untuk kemudahan—seperti gelang dan subang daripada emas, serta periuk dan piring daripada tanah. Oleh sebab emas dan tanah wujud sebelum dan kekal selepas bentuk itu musnah, maka pada masa tampak pun merekalah asas realitinya.
The Lord here explains that the original cause is certainly present in its effect, citing the example of gold and clay functioning as the causal ingredients of many different products in which gold and clay continue to be present. For our convenience, we assign different names to temporary products, although their essential nature continues to be that of the ingredient, and not of the temporary product.
FAQs
It says that change is described for practical convention, while the underlying substance that appears as beginning, middle, and end remains the same.
To give Uddhava steady discrimination: seeing that material forms arise and dissolve, while the underlying cause/substance persists, one becomes detached and fixed in spiritual understanding.
Treat shifting circumstances—success, loss, praise, blame—as temporary ‘forms’ and focus on the enduring spiritual goal: devotion and inner steadiness rather than anxiety over changing externals.