Shloka 46
Sāṅkhya Enumeration of Tattvas, Distinction of Puruṣa–Prakṛti, and the Mechanics of Birth and Death
मा स्वस्य कर्मबीजेन जायते सोऽप्ययं पुमान् । म्रियते वामरो भ्रान्त्या यथाग्निर्दारुसंयुत: ॥ ४६ ॥
mā svasya karma-bījena jāyate so ’py ayaṁ pumān mriyate vāmaro bhrāntyā yathāgnir dāru-saṁyutaḥ
ဇီဝသည် အမှန်တကယ် မိမိ၏ ကမ္မဗီဇကြောင့် မွေးဖွားလာခြင်းမဟုတ်သကဲ့သို့၊ အမရဖြစ်သောကြောင့် သေဆုံးခြင်းလည်း မရှိ။ မောဟကြောင့်သာ မွေးဖွားသကဲ့သို့၊ သေဆုံးသကဲ့သို့ ထင်မြင်ရသည်။ သစ်သားနှင့်ဆက်နွယ်သော မီးသည် စတင်လောင်ပြီး နောက်တွင် ပျောက်သွားသကဲ့သို့ မြင်ရသကဲ့သို့ပင်။
The element fire exists perpetually within the material creation, but in connection with a particular piece of wood fire apparently comes into existence and ceases to exist. Similarly, the living entity is eternal, but in connection with a particular body apparently takes birth and dies. The reactions of karma thus impose an illusory suffering or enjoyment upon the living entity, but they do not cause the entity himself to change his eternal nature. In other words, karma represents a cycle of illusion in which each illusory activity produces another. Kṛṣṇa consciousness stops this cycle of karma by engaging the living being in spiritual activities in the loving service of the Lord. By such Kṛṣṇa consciousness one can escape the illusory chain of fruitive reactions.
FAQs
This verse says the soul (the true person) is not actually born from karma nor does it truly die; birth and death are imagined due to delusion.
In the Uddhava Gita, Krishna is teaching Uddhava self-knowledge—distinguishing the immortal ātmā from the temporary body—so he can transcend grief and illusion.
By remembering you are not the changing body but the conscious self, you can reduce anxiety about loss and change, and focus on steady spiritual practice and devotion.