Shloka 31
Avatāra-kathā — The Puruṣa, the Many Incarnations, and Kṛṣṇa as Svayam Bhagavān
यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले । एवं द्रष्टरि दृश्यत्वमारोपितमबुद्धिभि: ॥ ३१ ॥
yathā nabhasi meghaugho reṇur vā pārthivo ’nile evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ
Seperti gumpalan awan di langit dan debu dibawa angin, namun orang kurang cerdas berkata ‘langit berawan’ dan ‘udara kotor’; demikian juga mereka menempelkan konsep jasmani pada diri-rohani yang menyaksikan.
It is further confirmed herein that with our material eyes and senses we cannot see the Lord, who is all spirit. We cannot even detect the spiritual spark which exists within the material body of the living being. We look to the outward covering of the body or subtle mind of the living being, but we cannot see the spiritual spark within the body. So we have to accept the living being’s presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, “There is the President.” For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection. Although the bluish tint of the sky and the sky itself are different, we conceive of the color of the sky as blue. But that is a general conception for the laymen only.
FAQs
This verse explains that ignorance makes the pure seer (ātman) seem like an object—like clouds or dust obscuring clear vision—indicating māyā is a superimposition, not the Self’s true nature.
He uses familiar natural examples to show how perception gets obscured, illustrating how the Self is wrongly identified with what is seen (body, mind, changing phenomena) due to lack of spiritual intelligence.
Practice observing thoughts, emotions, and bodily changes as “seen” objects, while remembering you are the “seer”; this supports detachment, steadiness in devotion, and clearer self-understanding.