Shloka 31
न घटत उद्भव: प्रकृतिपूरुषयोरजयो- रुभययुजा भवन्त्यसुभृतो जलबुद्बुदवत् । त्वयि त इमे ततो विविधनामगुणै: परमे सरित इवार्णवे मधुनि लिल्युरशेषरसा: ॥ ३१ ॥
na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor ubhaya-yujā bhavanty asu-bhṛto jala-budbuda-vat tvayi ta ime tato vividha-nāma-guṇaiḥ parame sarita ivārṇave madhuni lilyur aśeṣa-rasāḥ
ทั้งปรกฤติและปุรุษผู้ใฝ่เสพนางมิได้ “เกิด” เลย แต่กายของสรรพชีวิตย่อมปรากฏเมื่อทั้งสองประสานกัน ดุจฟองอากาศเกิดขึ้นเมื่อสายน้ำพบอากาศ และดังที่สายน้ำทั้งหลายไหลรวมสู่มหาสมุทร หรือรสหวานจากดอกไม้นานาพันธุ์ผสานเป็นน้ำผึ้ง ฉันนั้นสรรพสัตว์ผู้ถูกผูกมัดเหล่านี้ก็กลับไปรวมในพระองค์ ผู้สูงสุด พร้อมด้วยนามและคุณลักษณะอันหลากหลายของตน
Without proper spiritual guidance, one may misunderstand the Vedas’ description of the living entities emanating from the Lord to mean that they have come into being in this process and will eventually pass again into nonexistence. But if the living entities were to thus have only temporary existence, then when one of them would die his remaining karma would simply vanish without being used up, and when a soul would be born he would appear with unaccountable karma he had done nothing to earn. Furthermore, a living being’s liberation would amount to the total eradication of his identity and being.
FAQs
This verse says that prakṛti (material nature) and puruṣa are ultimately “unborn,” and that the appearance of living beings comes from their conjunction only as a temporary manifestation, not as an absolute new creation.
The personified Vedas are speaking, glorifying the Supreme Lord to reveal that all names, qualities, and manifested beings arise from Him and ultimately return to Him.
It encourages humility and spiritual focus: identities and achievements are temporary, so one should cultivate devotion and self-knowledge, aiming to align one’s life with the Supreme source rather than clinging to fleeting separateness.