Devanagari
देह आद्यन्तवानेष द्रव्यप्राणगुणात्मक: ।
आत्मन्यविद्यया क्लृप्त: संसारयति देहिनम् ॥ ४५ ॥
Verse text
deha ādy-antavān eṣa
dravya-prāṇa-guṇātmakaḥ
ātmany avidyayā kḷptaḥ
saṁsārayati dehinam
Synonyms
dehaḥ
—
the material body
;
ādi
—
beginning
;
anta
—
and end
;
vān
—
having
;
eṣaḥ
—
this
;
dravya
—
of the physical elements
;
prāṇa
—
the senses
;
guṇa
—
and the primary modes of material nature (goodness, passion and ignorance)
;
ātmakaḥ
—
composed
;
ātmani
—
on the self
;
avidyayā
—
by material ignorance
;
kḷptaḥ
—
imposed
;
saṁsārayati
—
causes to experience the cycle of birth and death
;
dehinam
—
an embodied being .
Translation
This material body, which has a beginning and an end, is composed of the physical elements, the senses and the modes of nature. The body, imposed on the self by material ignorance, causes one to experience the cycle of birth and death.
Translation (Visvanatha Cakravarti Thakura)
This material body, which has a beginning and an end, is composed of the physical elements, the senses and the modes of nature. The body, imposed on the self by material ignorance, causes one to experience the cycle of birth and death.
KB 10.54.45
In this way Balarāma reconciled the situation by His moral and ethical instructions to Rukmiṇī and Kṛṣṇa. To Rukmiṇī He stated further, “This body is part of the material manifestation, consisting of the material elements, living conditions and interactions of the modes of material nature. The living entity, or spirit soul, being in contact with these, is transmigrating from one body to another due to illusory enjoyment, and that transmigration is known as material existence.
Purport
The material body, composed of various material qualities, elements and so on, attracts and repels the conditioned soul and thus entangles him in material existence. Because of our attraction and repulsion for our own body and other bodies, we establish temporary relationships, dedicate ourselves to great endeavors and sacrifices, concoct imaginary religions, make noble speeches and thoroughly involve ourselves in material illusion. As Shakespeare said, “All the world’s a stage.” Beyond the somewhat absurd theater of material existence is the real and meaningful world of Kṛṣṇa consciousness, the liberated life of pure souls devoted in loving service to the Supreme Lord.
Purport (Visvanatha Cakravarti Thakura)
The body is also not the jiva. That which you think is to be protected because he is a relative, or to be killed because he is an enemy is simply the body which is subject to birth and death. That body has three aspects: adhibhuta (dravya), the senses or adhyatma (prana), and adhidaivam (guna). It is produced for the jiva by ignorance and causes the jiva to rotate in bodies, under the control of attraction and repulsion.
Purport (Jiva Goswami)
This is explained by Śrīdhara Svāmī. Dravya is the adhibhūta (tanmātrās or sense objects and gross elements). Prāṇa is the adhyātmā or senses. Guṇa means the adhidaiva or sense devatās. There is another explanation. Prāṇa refers to action. Guṇa refers to the sense objects like form and taste. Another meaning is that this verse explains the cause of absorption in the present circumstances. The body of Rukmī (eṣaḥ dehah) has a beginning and end etc.
Purport (Sanatana Goswami)
“Since the body is unconscious, how can it have a peaceful nature? How does the jīva, an aṁśa of the Lord, attain saṁsāra by attaining bodies?” This body, visible with various changes, or this body made of five elements (eṣaḥ), is distinct from the spiritual body of the Lord’s associates.
Qualities like peacefulness manifest because it possesses conscious senses. How can the senses be conscious? They are imposed on the self (ātmani): the senses are related to the ātmā which is conscious, which is basis of the senses. This body has birth and death. This body makes the jīva who thinks he is the body become subject to saṁsāra. This takes place by ignorance. Thus it is false.