Devanagari
अहङ्कारकृतं बन्धमात्मनोऽर्थविपर्ययम् ।
विद्वान् निर्विद्य संसारचिन्तां तुर्ये स्थितस्त्यजेत् ॥ २९ ॥
Verse text
ahaṅkāra-kṛtaṁ bandham
ātmano ’rtha-viparyayam
vidvān nirvidya saṁsāra-
cintāṁ turye sthitas tyajet
Synonyms
ahaṅkāra
—
by false ego
;
kṛtam
—
produced
;
bandham
—
bondage
;
ātmanaḥ
—
of the soul
;
artha
—
of that which is really valuable
;
viparyayam
—
being the opposite
;
vidvān
—
one who knows
;
nirvidya
—
being detached
;
saṁsāra
—
in material existence
;
cintām
—
constant thoughts
;
turye
—
in the fourth element, the Lord
;
sthitaḥ
—
being situated
;
tyajet
—
should give up .
Translation
The false ego of the living entity places him in bondage and awards him exactly the opposite of what he really desires. Therefore, an intelligent person should give up his constant anxiety to enjoy material life and remain situated in the Lord, who is beyond the functions of material consciousness.
Translation (Visvanatha Cakravarti Thakura)
The false identity with the body produces bondage and obstacles to the ātmā. Therefore, an intelligent person, by being situated in the Lord, gives up fear of saṁsāra.
This clarifies what has been said already. The wise man knows that bondage is created by identity with the body (ahaṅkāra), which is a cause of obstacles (artha-viparyayam), since it covers the bliss of the ātmā. Giving up that false identity, being situated in me, the form of bliss, one can give up thoughts of fearing saṁsāra.
Purport
Śrīla Śrīdhara Svāmī comments as follows. “How does material existence cause the bondage of the living entity, and how can such bondage be given up? The Lord explains this here by the word
ahaṅkāra-kṛtam.
Because of false ego, one is bound up in the network of illusion.
Artha-viparyayam
indicates that although the living entity desires blissful life, eternity and knowledge, he adopts procedures that actually cover over his eternal, blissful nature and give him exactly the opposite result. The living entity does not want death and suffering, but these are actually the results of material existence, which is therefore useless for all practical purposes. An intelligent person should contemplate the unhappiness of material life and thus become situated in the transcendental Lord. The word
saṁsāra-cintām
can be understood as follows.
Saṁsāra,
or material existence, indicates material intelligence, because material existence only occurs because of the living entity’s false intellectual identification with the material world. Because of this misidentification, one becomes overwhelmed with
saṁsāra-cintām,
anxiety to enjoy the material world. One should become situated in the Lord and give up such useless anxiety.”