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Srimad Bhagavatam — Panchama Skandha, Shloka 9

Rahūgaṇa Instructed by Jaḍa Bharata — Dehātma-buddhi, Nondual Truth, and the Mercy of Devotees

एवं निरुक्तं क्षितिशब्दवृत्त- मसन्निधानात्परमाणवो ये । अविद्यया मनसा कल्पितास्ते येषां समूहेन कृतो विशेष: ॥ ९ ॥

evaṁ niruktaṁ kṣiti-śabda-vṛttam asan nidhānāt paramāṇavo ye avidyayā manasā kalpitās te yeṣāṁ samūhena kṛto viśeṣaḥ

Như vậy đã giải thích nghĩa của ‘đất’; nhưng quan niệm rằng muôn sai biệt chỉ do sự kết hợp của các nguyên tử là tưởng tượng của tâm vì vô minh. Vũ trụ có thể tạm hiện như thật, song rốt ráo không có thực thể bền vững.

evamthus
evam:
Prakāra (प्रकार/Manner)
TypeIndeclinable
Rootevam (अव्यय)
FormAvyaya; prakāra-avyaya (manner adverb)
niruktamexplained/defined
niruktam:
Karma (कर्म/Object/predicate complement)
TypeVerb
Rootnir + vac (धातु)
FormKta past passive participle (क्त), Napuṁsakaliṅga, Prathamā/Dvitīyā, Ekavacana; ‘explained/defined’
kṣiti-śabda-vṛttamthe sense/usage of the word ‘kṣiti’
kṣiti-śabda-vṛttam:
Viśeṣya (विशेष्य/that which is explained)
TypeNoun
Rootkṣiti + śabda + vṛtta (प्रातिपदिक)
FormTatpuruṣa chain: ‘kṣiti-śabdasya vṛttam’ (the usage/meaning of the word “kṣiti”); Napuṁsakaliṅga, Prathamā/Dvitīyā, Ekavacana
asatfrom non-existence/absence
asat:
Apādāna (अपादान/Source)
TypeAdjective
Rootasat (प्रातिपदिक)
FormNapuṁsakaliṅga, Pañcamī vibhakti (Ablative, 5th), Ekavacana (in construction with nidhānāt by sandhi-splitting)
nidhānātfrom the substratum/abode (i.e., from being placed)
nidhānāt:
Apādāna (अपादान/Source)
TypeNoun
Rootnidhāna (प्रातिपदik)
FormNapuṁsakaliṅga, Pañcamī (Ablative, 5th), Ekavacana
paramāṇavaḥatoms
paramāṇavaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootparamāṇu (प्रातिपदिक)
FormPuṁliṅga, Prathamā (Nominative, 1st), Bahuvacana
yewhich/who
ye:
Sambandha (सम्बन्ध/relative connector)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Prathamā, Bahuvacana; relative pronoun
avidyayāby ignorance
avidyayā:
Karaṇa (करण/Instrument)
TypeNoun
Rootavidyā (प्रातिपदिक)
FormStrīliṅga, Tṛtīyā (Instrumental, 3rd), Ekavacana
manasāby the mind
manasā:
Karaṇa (करण/Instrument)
TypeNoun
Rootmanas (प्रातिपदिक)
FormNapuṁsakaliṅga, Tṛtīyā (Instrumental, 3rd), Ekavacana
kalpitāḥimagined/constructed
kalpitāḥ:
Karta-viśeṣaṇa (कर्तृ-विशेषण)
TypeVerb
Rootkḷp (धातु)
FormKta past passive participle (क्त), Puṁliṅga, Prathamā, Bahuvacana; ‘imagined/constructed’
tethose
te:
Karta (कर्ता/Subject)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Prathamā, Bahuvacana; demonstrative pronoun
yeṣāmof which/of whom
yeṣām:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
FormPuṁliṅga, Ṣaṣṭhī (Genitive, 6th), Bahuvacana; relative pronoun
samūhenaby aggregation/collection
samūhena:
Karaṇa (करण/Instrument)
TypeNoun
Rootsamūha (प्रातिपदik)
FormPuṁliṅga, Tṛtīyā (Instrumental, 3rd), Ekavacana
kṛtaḥmade/produced
kṛtaḥ:
Kriyā (क्रिया/predicate)
TypeVerb
Rootkṛ (धातु)
FormKta past passive participle (क्त), Puṁliṅga, Prathamā, Ekavacana; agrees with viśeṣaḥ
viśeṣaḥdistinction/specificity
viśeṣaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootviśeṣa (प्रातिपदik)
FormPuṁliṅga, Prathamā (Nominative, 1st), Ekavacana

Those who follow the atomic theory think that the protons and electrons of atoms combine in such a way as to bring all material existence into being. However, the scientists fail to discover the cause of atomic existence itself. Under these circumstances, we cannot accept that the atom is the cause of the universe. Such theories are advanced by unintelligent people. According to real intelligence, the real cause of the cosmic manifestation is the Supreme Lord. Janmādy asya yataḥ: He is the original cause of all creation. As stated in Bhagavad-gītā (10.8) : ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. Kṛṣṇa is the original cause. Sarva-kāraṇa-kāraṇam: He is the cause of all causes. Kṛṣṇa is the cause of atoms, the material energy.

J
Jaḍa Bharata
R
Rahūgaṇa

FAQs

This verse explains that ‘earth’ is a designation applied to atoms; due to ignorance the mind imagines real unity and solidity, and only by aggregation do distinctions like ‘earth’ appear.

He was dismantling Rahūgaṇa’s bodily and material assumptions, guiding him from external labels to self-realization—showing that perceived material categories are mind-made under avidyā.

By remembering that many ‘solid’ identities and anxieties are mental constructions, one can reduce attachment, cultivate detachment and clarity, and focus on the ātmā and devotion to Bhagavān.