Devanagari
न केनचित् क्वापि कथञ्चनास्य
द्वन्द्वोपराग: परत: परस्य ।
यथाहम: संसृतिरूपिण: स्या-
देवं प्रबुद्धो न बिभेति भूतै: ॥ ५६ ॥
Verse text
na kenacit kvāpi kathaṣcanāsya
dvandvoparāgaḥ parataḥ parasya
yathāhamaḥ saṁsṛti-rūpiṇaḥ syād
evaṁ prabuddho na bibheti bhūtaiḥ
Synonyms
na
—
there is not
;
kenacit
—
by the agency of anyone
;
kva api
—
anywhere
;
kathaṣcana
—
by any means
;
asya
—
for him, the soul
;
dvandva
—
of the duality (of happiness and distress)
;
uparāgaḥ
—
the influence
;
parataḥ parasya
—
who is transcendental to material nature
;
yathā
—
in the same way as
;
ahamaḥ
—
for the false ego
;
saṁsṛti
—
to material existence
;
rūpiṇaḥ
—
which give shape
;
syāt
—
arises
;
evam
—
thus
;
prabuddhaḥ
—
one whose intelligence is awakened
;
na bibheti
—
does not fear
;
bhūtaiḥ
—
on the basis of material creation .
Translation
The false ego gives shape to illusory material existence and thus experiences material happiness and distress. The spirit soul, however, is transcendental to material nature; he can never actually be affected by material happiness and distress in any place, under any circumstance or by the agency of any person. A person who understands this has nothing whatsoever to fear from the material creation.
Translation (Visvanatha Cakravarti Thakura)
The influence of happiness and suffering for the jīva, who is superior to all else, cannot arise from any means proposed by anyone. It arises only from the mind, which gives shape to saṁsāra. One who becomes enlightened does not fear, though covered with matter.
If someone raises any other cause of happiness and suffering, it is not possible by the power of objects. Duality cannot influence the jīva, which is beyond māyā, since it is different from it. “What is the cause of the experience of suffering that we see?” It is the imposition of the mind which was previously explained. It arises from only (yathā) the ahaṅkāra, in the subtle body, which is predominated by the mind. The quality of ahaṅkāra is to define bondage in saṁsāra. He who becomes enlightened does not fear, though covered with matter.
The jīva is by nature pure. Time and karma are not causes for its suffering. The identification with the body because of ahaṅkāra by ignorance is the cause. The body is dominated by the mind. Mind then is the cause. Mind is the cause of suffering. This is the meaning of this section. With the imposition of the body, the jīva’s pure nature disappears. By that imposition, the six causes of suffering arise according to circumstance. This is the distilled conclusion.
Purport
The
brāhmaṇa
has refuted six specific explanations of the happiness and distress of the living entity, and now he refutes any other explanation that might be given. On the basis of false ego, the bodily covering factually overwhelms the spirit soul, and thus one falsely enjoys and suffers that which has no real relationship with oneself. One who can understand this sublime teaching of the
brāhmaṇa,
spoken by the Lord to Uddhava, will never again suffer the terrible anxiety of fear within the material world.