Srimad Bhagavatam — Panchama Skandha, Shloka 10
Rahūgaṇa Instructed by Jaḍa Bharata — Dehātma-buddhi, Nondual Truth, and the Mercy of Devotees
एवं कृशं स्थूलमणुर्बृहद्यद् असच्च सज्जीवमजीवमन्यत् । द्रव्यस्वभावाशयकालकर्म- नाम्नाजयावेहि कृतं द्वितीयम् ॥ १० ॥
evaṁ kṛśaṁ sthūlam aṇur bṛhad yad asac ca saj jīvam ajīvam anyat dravya-svabhāvāśaya-kāla-karma- nāmnājayāvehi kṛtaṁ dvitīyam
Sapagkat ang sansinukob na ito ay walang tunay na sukdulang pag-iral, ang mga pagkakaibang gaya ng maikli‑mahaba, magaspang‑payat, maliit‑malaki, bunga‑sanhi, may‑buhay‑walang‑buhay ay pawang guniguni lamang. Gaya ng mga banga na iisang lupa ang sangkap ngunit iba-iba ang pangalan, gayon din dahil sa pagkakaiba ng sangkap, likas na ugali, hilig ng loob, panahon at gawa (karma) ay lumilitaw ang pagkakaiba ng pangalan at anyo; alamin na ito’y mekanikal na pagpapakita ng Prakriti.
The temporary manifestations and varieties within this material world are simply creations of material nature under various circumstances: prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. The actions and reactions carried out by the material nature are sometimes accepted as our scientific inventions; therefore we want to take credit for them and defy the existence of God. This is described in Bhagavad-gītā (3.27) , ahaṅkāra-vimūḍhātmā kartāham iti manyate: due to being covered by the illusory external energy, the living entity tries to take credit for the differentiated creations within the material world. Actually all these are being created automatically by the material force set in motion by the energy of the Supreme Personality of Godhead. Therefore the ultimate cause is the Supreme Person. As stated in Brahma-saṁhitā:
FAQs
This verse states that the varieties of material experience—subtle and gross, living and nonliving, real and unreal—are a secondary creation fashioned by the Lord’s external energy, Māyā, through factors like time and karma.
Rahugana approached Bharata with bodily and social assumptions; Bharata corrects him by showing that such categories belong to Māyā’s secondary arrangement, not to the soul’s true identity.
Treat changing labels—status, body, success, failure—as temporary constructions shaped by time and karma, and focus on steady spiritual practice that reconnects the self with the Supreme Lord.