SB 10.4.19 · Srimad-Bhagavatam

Devanagari

भुवि भौमानि भूतानि यथा यान्त्यपयान्ति च नायमात्मा तथैतेषु विपर्येति यथैव भू: ॥ १९ ॥

Verse text

bhuvi bhaumāni bhūtāni yathā yānty apayānti ca nāyam ātmā tathaiteṣu viparyeti yathaiva bhūḥ

Synonyms

bhuvi — on the surface of the world ; bhaumāni — all material products from earth, such as pots ; bhūtāni — which are produced ; yathā — as ; yānti — appear (in form) ; apayānti — disappear (broken or mixed with the earth) ; ca — and ; na — not ; ayam ātmā — the soul or spiritual identity ; tathā — similarly ; eteṣu — among all these (products of material elements) ; viparyeti — is changed or broken ; yathā — as ; eva — certainly ; bhūḥ — the earth .

Translation

In this world, we can see that pots, dolls and other products of the earth appear, break and then disappear, mixing with the earth. Similarly, the bodies of all conditioned living entities are annihilated, but the living entities, like the earth itself, are unchanging and never annihilated [na hanyate hanyamāne śarīre].

Translation (Visvanatha Cakravarti Thakura)

In this world, we can see that pots, dolls and other products of the earth appear, break and then disappear, mixing with the earth. Similarly, the bodies of all conditioned living entities are annihilated, but the living entities, like the earth itself, are unchanging and never annihilated [na hanyate hanyamāne śarīre [Bg. 2.20]]. KB 10.4.19 “But we must know for certain that even after the disappearance of the different material bodies, the soul remains intact eternally. For example, there are many pots made of earthly clay, and they are prepared and also broken. But in spite of this, the earth remains as it is perpetually. Similarly, the bodies of the soul under different conditions are made and destroyed, but the spirit soul remains eternally. So there is nothing to lament over.

Purport

Although Kaṁsa is described as a demon, he had good knowledge of the affairs of ātma-tattva, the truth of the self. Five thousand years ago, there were kings like Kaṁsa, who is described as an asura, but he was better than modern politicians and diplomats, who have no knowledge about ātma-tattva. As stated in the Vedas, asaṅgo hy ayaṁ puruṣaḥ: the spirit soul has no connection with the changes of the material body. The body undergoes six changes — birth, growth, sustenance, by-products, dwindling and then annihilation — but the soul undergoes no such changes. Even after the annihilation of a particular bodily form, the original source of the bodily elements does not change. The living entity enjoys the material body, which appears and disappears, but the five elements earth, water, fire, air and ether remain the same. The example given here is that pots and dolls are produced from the earth, and when broken or destroyed they mingle with their original ingredients. In any case, the source of supply remains the same. As already discussed, the body is made according to the desires of the soul. The soul desires, and thus the body is formed. Kṛṣṇa therefore says in Bhagavad-gītā (18.61) : īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā “The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” Neither the Supersoul, Paramātmā, nor the individual soul changes its original, spiritual identity. The ātmā does not undergo birth, death or changes like the body. Therefore a Vedic aphorism says, asaṅgo hy ayaṁ puruṣaḥ: although the soul is conditioned within this material world, he has no connections with the changes of the material body.

Purport (Visvanatha Cakravarti Thakura)

"You should not lament after considering what is atma and non-atma." With this intention he speaks. "Just as clay pots are created and destroyed, so the bodies of the jiva are created and destroyed. And as the earth itself is not affected by these changes, so the jiva is not affected, though the material bodies undergo change."

Purport (Jiva Goswami)

All bodies made of elements on earth are destroyed. Or just as clay pots have a beginning and end, seen by all, so all bodies have a beginning and end. The ātmā however does not undergo such changes just as earth element is not destroyed, being the shelter of other objects. However the comparison with earth does not indicate that ātmā is the cause of all things (and matter is illusion) according to Vaiṣṇava philosophy. Or, the example of earth may also indicate that ātmā is the cause, since Kaṁsa took shelter of Advaita philosophy out of hatred of the Lord. And with this philosophy the example may show that jīva is pervasive like the earth. Or, bodies change just as verbal roots change into various verb forms.

Purport (Sanatana Goswami)

An example is given. On earth, creatures such as kings or grass come and go. They cannot remain together at all times. Their bodies change but the ātmā does not. This part is eternal. Though situated in the body, the ātmā does not change like the body. Because of its nature it does not change. It remains. Temporary things must separate. There is no suffering for the indestructible, since it always exists. Everything on earth is created and is destroyed. Or whatever exists on earth is seen to have birth and death. Ātmā does not have changes like birth and death (viparya).