SB 10.63.26 · Srimad-Bhagavatam

Devanagari

कालो दैवं कर्म जीव: स्वभावो द्रव्यं क्षेत्रं प्राण आत्मा विकार: । तत्सङ्घातो बीजरोहप्रवाह- स्त्वन्मायैषा तन्निषेधं प्रपद्ये ॥ २६ ॥

Verse text

kālo daivaṁ karma jīvaḥ svabhāvo dravyaṁ kṣetraṁ prāṇa ātmā vikāraḥ tat-saṅghāto bīja-roha-pravāhas tvan-māyaiṣā tan-niṣedhaṁ prapadye

Synonyms

kālaḥ — time ; daivam — destiny ; karma — the reactions of material work ; jīvaḥ — the individual living entity ; svabhāvaḥ — his propensities ; dravyam — the subtle forms of matter ; kṣetram — the body ; prāṇaḥ — the life air ; ātmā — the false ego ; vikāraḥ — the transformations (of the eleven senses) ; tat — of all this ; saṅghāṭaḥ — the aggregate (as the subtle body) ; bīja — of seed ; roha — and sprout ; pravāhaḥ — the constant flow ; tvat — Your ; māyā — material illusory energy ; eṣā — this ; tat — of it ; niṣedham — the negation (You) ; prapadye — I am approaching for shelter .

Translation

Time; fate; karma; the jīva and his propensities; the subtle material elements; the material body; the life air; false ego; the various senses; and the totality of these as reflected in the living being’s subtle body — all this constitutes your material illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter of You, the negation of this māyā.

Translation (Visvanatha Cakravarti Thakura)

Time; fate; karma; the jīva and his propensities; the subtle material elements; the material body; the life air; false ego; the various senses; and the totality of these as reflected in the living being's subtle body—all this constitutes your material illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter of You, the negation of this māyā. KB 10.63.26 “In the material body there are actions and reactions of the three modes of material nature. The time factor is the most important element, above all others, because the material manifestation is effected by the agitation of time. Thus natural phenomena come into existence, and as soon as phenomena appear, fruitive activities are visible. As the result of these fruitive activities, a living entity takes his form. He acquires a particular nature packed up in a subtle body and gross body formed by the life air, the ego, the ten sense organs, the mind and the five gross elements. These then create the type of body which later becomes the root cause of various other bodies, which are acquired one after another by means of the transmigration of the soul. All these phenomenal manifestations are the combined actions of Your material energy. You, however, are the cause of this external energy, and thus You remain unaffected by the action and reaction of the different elements. And because You are transcendental to such compulsions of material energy, You are the supreme tranquillity. You are the last word in freedom from material contamination. I therefore take shelter at Your lotus feet, giving up all other shelter.

Purport

The word bīja-roha-pravāha is explained as follows: The conditioned soul accepts a material body, with which he attempts to enjoy the material world. That body is the seed ( bīja ) of future material existence because when a person acts with that body he creates further reactions ( karma ), which grow ( roha ) into the obligation to accept another material body. In other words, material life is a chain of actions and reactions. The simple decision to surrender to the Supreme Lord releases the conditioned soul from this futile repetition of material growth and reaction. According to Śrīla Śrīdhara Svāmī, the words tan-niṣedhaṁ prapadye indicate that the Supreme Personality of Godhead, Lord Kṛṣṇa, is niṣedhāvadhi-bhūtam, “the limit of negation.” In other words, after all illusion is negated, the Absolute Truth remains. The process of education may be succinctly described as a way of eradicating ignorance through the attainment of knowledge. Through inductive, deductive and intuitive means, we attempt to refute the specious, the illusory and the imperfect and elevate ourselves to a platform of full knowledge. Ultimately, when all illusion is negated, that which remains firmly in place is the Absolute Truth, the Supreme Personality of Godhead. In the previous text, the Śiva-jvara described the Supreme Lord as sarvātmānaṁ kevalaṁ jṣapti-mātram, “pure, concentrated spiritual consciousness.” Now the Śiva-jvara concludes his philosophical description of the Lord by saying in this text that the various aspects of material existence are also potencies of the Supreme Lord. Śrīla Viśvanātha Cakravartī mentions that the Supreme Lord’s own body and senses, as implied here by the word tan-niṣedham, are nondifferent from the Lord’s pure spiritual existence. The Lord’s body and senses are not external to Him, nor do they cover Him, but rather the Lord is identical with His spiritual form and senses. The full Absolute Truth, unlimited in fascinating diversity, is Lord Śrī Kṛṣṇa.

Purport (Visvanatha Cakravarti Thakura)

He begins to elaborate on the lord's pure consciousness (kevalam jnaptimatram). First the objects excluded by use of the word "only" (kevalam) are enumerated. Time (kala) is the agitator. Karma, action, is the subtle cause. That which brings about results is daiva. Svabhava is the ability to posess this daiva and karma. Jiva is the holder of this svabhava. Dravya refers to the subtle elements or tan matras. Ksetra is prakrti or matter. Prana is the sutra (math tattva??). Atma means ahankara. Vikara means the eleven senses. Mahabhutani are the five gross elements. The combination of the eleven senses and five gross elements is called the body. Acton generated from the body (bija) produces another body (roha). This continuous (pravaha) flow is your maya. Though the jiva is different from maya, because being controlled by maya it is enumerated with maya. I offer respects to the opposite of that maya. Your senses and body however are part of you, and are not maya.

Purport (Jiva Goswami)

After offering respects, in order to surrender, he describes the Lord as the shelter of everything and uncontaminated by the faults of matter since he is pure consciousness etc. as described in the previous verse. After describing the Lord in this way, he surrenders. Kṣetram can mean prakṛti or the body. However taking the word to mean body would be repetitious. Jīva here refers to the jīva with upādhis. All of these are the play of your external energy (tvan-māyā). I take shelter of you since I am covered by māyā.

Purport (Sanatana Goswami)

The list of elements is from most subtle to least subtle. Śrīdhara Svāmī explains the rest. I take shelter of you in order to achieve cessation of māyā by your mercy since I am included in the cycle of māyā. That is expressed in this verse. Daivam means that which takes the form of your wish. Svabhāva revers to peace etc. Kṣetra is the citta and intelligence. You cause the negation of this māyā. Thus you should forgive my sins, since I am overpowered by your māyā.