Srimad Bhagavatam — Ekadasha Skandha, Shloka 26

Nondual Vision Beyond Praise and Blame

Dvandva-nivṛtti and Ātma-viveka

Devanagari script

यथा नभो वाय्वनलाम्बुभूगुणै- र्गतागतैर्वर्तुगुणैर्न सज्जते । तथाक्षरं सत्त्वरजस्तमोमलै- रहंमते: संसृतिहेतुभि: परम् ॥ २६ ॥

Transliteration

yathā nabho vāyv-analāmbu-bhū-guṇair gatāgatair vartu-guṇair na sajjate tathākṣaraṁ sattva-rajas-tamo-malair ahaṁ-mateḥ saṁsṛti-hetubhiḥ param

Translation

ดังท้องฟ้าที่ปรากฏคุณลักษณะต่าง ๆ ของลม ไฟ น้ำ และดินซึ่งผ่านเข้ามาแล้วผ่านไป รวมทั้งความร้อนความหนาวที่เปลี่ยนไปตามฤดูกาล แต่ท้องฟ้าไม่เคยพันเกี่ยวกับคุณลักษณะเหล่านั้น ฉันใด ความจริงสูงสุดอันไม่เสื่อมสลายก็ฉันนั้น ไม่เคยพันเกี่ยวกับมลทินแห่งสัตตวะ รชัส และตมัส ซึ่งเป็นเหตุแห่งความแปรเปลี่ยนทางวัตถุผ่านอหังการ

Synonyms

• yathā: just as
• yathā: Sambandha (सम्बन्ध/comparison)
• Type: Indeclinable
• Root: yathā (अव्यय)
• Form: उपमानार्थक-अव्यय (comparative adverb: 'just as')

• nabhaḥ: sky/space
• nabhaḥ: Karta (कर्ता/subject)
• Type: Noun
• Root: nabhas (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• vāyu-anala-ambu-bhū-guṇaiḥ: by the qualities of wind, fire, water, and earth
• vāyu-anala-ambu-bhū-guṇaiḥ: Karaṇa (करण/instrument)
• Type: Noun
• Root: vāyu (प्रातिपदिक) + anala (प्रातिपदिक) + ambu (प्रातिपदिक) + bhū (प्रातिपदिक) + guṇa (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; समास: वाय्वादीनां गुणैः (by the qualities of wind, fire, water, earth)

• gatāgataiḥ: by comings and goings
• gatāgataiḥ: Karaṇa (करण/instrument)
• Type: Adjective
• Root: gata (कृदन्त) + āgata (कृदन्त)
• Form: पुं/नपुं, तृतीया (3rd/Instrumental), बहुवचन; द्वन्द्व: गत + आगत (coming and going)

• vartu-guṇaiḥ: by the qualities of motion
• vartu-guṇaiḥ: Karaṇa (करण/instrument)
• Type: Noun
• Root: vartu (प्रातिपदिक) + guṇa (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; समास: वर्तोः/वर्तुनः गुणैः (by the qualities of movement/whirling)

• na: not
• na: Sambandha (सम्बन्ध/negation marker)
• Type: Indeclinable
• Root: na (अव्यय)
• Form: निषेधार्थक-अव्यय (negation)

• sajjate: clings/attaches
• sajjate: Kriyā (क्रिया/predicate)
• Type: Verb
• Root: √saj (सञ्ज्/सज्)
• Form: लट् (Present), प्रथमपुरुष (3rd person), एकवचन; आत्मनेपद

• tathā: so likewise
• tathā: Sambandha (सम्बन्ध/correlation)
• Type: Indeclinable
• Root: tathā (अव्यय)
• Form: अव्यय (correlative adverb: 'so/likewise')

• akṣaram: the imperishable (Brahman)
• akṣaram: Karta (कर्ता/subject)
• Type: Noun
• Root: akṣara (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन

• sattva-rajas-tamo-malaiḥ: by the impurities of sattva, rajas, and tamas
• sattva-rajas-tamo-malaiḥ: Karaṇa (करण/instrument)
• Type: Noun
• Root: sattva (प्रातिपदिक) + rajas (प्रातिपदिक) + tamas (प्रातिपदिक) + mala (प्रातिपदिक)
• Form: पुं/नपुं, तृतीया (3rd/Instrumental), बहुवचन; समास: सत्त्व-रजस्-तमः-रूपैः मलैः (by the impurities in the form of sattva, rajas, tamas)

• ahaṁ-mateḥ: of ego-mindedness
• ahaṁ-mateḥ: Sambandha (सम्बन्ध/genitive)
• Type: Noun
• Root: aham (सर्वनाम-प्रातिपदिक) + mati (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी (6th/Genitive), एकवचन; समास: अहं-मतिः (ego-notion)

• saṁsṛti-hetubhiḥ: by the causes of transmigration
• saṁsṛti-hetubhiḥ: Karaṇa (करण/instrument)
• Type: Noun
• Root: saṁsṛti (प्रातिपदिक) + hetu (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), बहुवचन; समास: संसृतेः हेतुभिः (by the causes of transmigration)

• param: supreme
• param: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: para (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; विशेषण

Purport

The word ahaṁ-mateḥ here indicates the conditioned living entity, who becomes manifest with the false ego of a particular material body. By contrast, the Personality of Godhead is unaffected by the modes of nature, and thus He is never covered by a material body and never subject to false ego. As described here, the Lord is eternally infallible and pure.

Characters & Entities

• Uddhava

FAQs

What does the Srimad Bhagavatam say about transcending the three gunas?

This verse teaches that the imperishable Absolute is untouched by sattva, rajas, and tamas, and that bondage arises when the ego-mind identifies with these changing material qualities; liberation comes by realizing one’s transcendence from them.

Why did Krishna say this to Uddhava in the Uddhava Gita?

Krishna instructs Uddhava in the final teachings of the Eleventh Canto, clarifying how the Supreme remains unattached while the jiva becomes bound through ego-identification—so Uddhava can cultivate detachment and realize liberation.

How can I apply this teaching about ego and gunas in modern life?

Practice observing thoughts and emotions as changing “gunas” rather than as the self, reduce ego-driven reactions, and anchor the mind in devotion and spiritual knowledge—becoming like the sky, present yet not entangled.