Devanagari
सानुबन्धे च देहेऽस्मिन्नकुर्वन्नसदाग्रहम् ।
ज्ञानेन दृष्टतत्त्वेन प्रकृते: पुरुषस्य च ॥ ९ ॥
Verse text
sānubandhe ca dehe ’sminn
akurvann asad-āgraham
jṣānena dṛṣṭa-tattvena
prakṛteḥ puruṣasya ca
Synonyms
sa
—
anubandhe — with bodily relationships
;
ca
—
and
;
dehe
—
towards the body
;
asmin
—
this
;
akurvan
—
not doing
;
asat
—
āgraham — bodily concept of life
;
jṣānena
—
through knowledge
;
dṛṣṭa
—
having seen
;
tattvena
—
the reality
;
prakṛteḥ
—
of matter
;
puruṣasya
—
of spirit
;
ca
—
and .
Translation
One’s seeing power should be increased through knowledge of spirit and matter, and one should not unnecessarily identify himself with the body and thus become attracted by bodily relationships.
Translation (Visvanatha Cakravarti Thakura)
He should not have thoughts of I and mine for his body or relatives. By realized knowledge of prakṛti and puruṣa, he should transcend all states of consciousness such as waking and sleeping. He should see all material objects from far away. The jṣānī should realize the Paramātmā by the pure jīva alone, and attain that Lord, seeing him like an ocean of light by the healthy eye. The object of realization for the liberated souls, Paramātmā constantly remains in the temporary material world as the antaryāmī. He is the cause of prakṛti, is the revealer of prakṛti’s evolutes, the material elements, pervades both prakṛti and its evolutes, and is one alone.
Asad-āgraham means “conceptions of me and mine.” He should be free of attachments by knowledge consisting of seeing the truth about prakṛti and puruṣa.
He should be free of states (avasthānaḥ) of intelligence like waking and sleeping.
He sees all objects other than the Lord (anya) from far away. This jṣānī (ātma-dṛk) realizes Paramātmā, an ocean full consciousness, by the pure jīvātmā (ātmanā), a particle of consciousness, by bhakti alone, and attains him (pratipadyate). He realizes Paramātmā, like an ocean of light (arkam), by the undiseased eye, a particle of light (cakṣuṣā). The owl does not see the sun by his eyes though it is without disease, but other beings like men can see the sun. Similarly, the jṣānī without bhakti, though being a purified jīva, cannot realize Paramātmā, but the person with bhakti can. Bhaktyāham ekayā grāhyaḥ: I am perceived only by devotion. (SB 11.14.21)
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ
tato māṁ tattvato jṣātvā viśate tadanantaram
Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55
What is this Lord? He is known by the liberated person (mukta-liṅgam). He is the object of knowledge and realized by the liberated person. He remains shining in the temporary world (asati) as the antaryāmī. He is the lord (bandhum) of causes (sataḥ). He is the revealer (cakṣuḥ) of the effects (asataḥ) such as mahat-tattva. He is completely full in all effects and causes (sarvānusyūtam). He is one (advayam). These five descriptive terms describe the Lord as the object of knowledge coming from scripture in the state previous to realization.
Purport
The conditioned souls are eager to identify with the body and consider that the body is “myself” and that anything in relationship with the body or possessions of the body is “mine.” In Sanskrit this is called
aham-mamatā,
and it is the root cause of all conditional life. A person should see things as the combination of matter and spirit. He should distinguish between the nature of matter and the nature of spirit, and his real identification should be with spirit, not with matter. By this knowledge, one should avoid the false, bodily concept of life.