Devanagari
भिन्नस्य लिङ्गस्य गुणप्रवाहो
द्रव्यक्रियाकारकचेतनात्मन: ।
दृष्टासु सम्पत्सु विपत्सु सूरयो
न विक्रियन्ते मयि बद्धसौहृदा: ॥ १२ ॥
Verse text
bhinnasya liṅgasya guṇa-pravāho
dravya-kriyā-kāraka-cetanātmanaḥ
dṛṣṭāsu sampatsu vipatsu sūrayo
na vikriyante mayi baddha-sauhṛdāḥ
Synonyms
bhinnasya
—
different
;
liṅgasya
—
of the body
;
guṇa
—
of the three modes of material nature
;
pravāhaḥ
—
the constant change
;
dravya
—
physical elements
;
kriyā
—
activities of the senses
;
kāraka
—
demigods
;
cetanā
—
and the mind
;
ātmanaḥ
—
consisting of
;
dṛṣṭāsu
—
when experienced
;
sampatsu
—
happiness
;
vipatsu
—
distress
;
sūrayaḥ
—
those who are advanced in knowledge
;
na
—
never
;
vikriyante
—
become disturbed
;
mayi
—
unto Me
;
baddha
—
sauhṛdāḥ — bound in friendship .
Translation
Lord Viṣṇu told King Pṛthu: My dear King, the constant change of this material world is due to the interaction of the three modes of material nature. The five elements, the senses, the demigods who control the senses, as well as the mind, which is agitated by the spirit soul — all these taken together comprise the body. Since the spirit soul is completely different from this combination of gross and subtle material elements, My devotee who is connected with Me in intense friendship and affection, being completely in knowledge, is never agitated by material happiness and distress.
Translation (Visvanatha Cakravarti Thakura)
Saṁsāra takes place only because of identification with the subtle body, composed of intelligence, sense objects, sense organs and sense devatās. The devotees, bound to me by friendship, are not disturbed on seeing the happiness and distress of this world.
“How can the jīva be free of birth and death, by just being indifferent to the body and senses, while supervising them?”
Saṁsāra arises from the subtle body, which is different from the jīva. The cause of difference is stated. The subtle body has a svarūpa of sense objects, sense organs, sense devatās and intelligence. The meaning is this. By identity with the subtle body, the jīva undergoes saṁsāra. If he is detached from the subtle body, he does not undergo saṁsāra. Though he supervises the subtle body, this is not harmful for the jīva. Though he possesses the subtle body and interacts with it, he does not identify with it. It has been said that one can become free of saṁsāra by striving for it by bhakti-miśra-jṣāna (sva-dharmeṇa verse 9). But by pure bhakti, even without striving for freedom from saṁsāra, one attains that result.
jarayaty āśu yā kośaṁ nigīrṇam analo yathā
That bhakti quickly destroys the subtle body, just as the digestive fire consumes food. SB 3.25.33
That is stated in this verse. The devotee is not disturbed by material happiness and distress because he has no attachment for the world. The reason for non-attachment is given. He is bound to me by friendship. This condition arises from pure bhakti. This is stated in the Third Canto.
Purport
The question may be raised that if the living entity has to act as the superintendent of the activities of the bodily combination, then how can he be indifferent to the activities of the body? The answer is given here: these activities are completely different from the activities of the spirit soul of the living entity. A crude example can be given in this connection: A businessman riding in a motorcar sits in the car, supervises its running and advises the driver. He knows how much gasoline is used up, and he knows everything about the car, but still he is apart from the car and is more concerned with his business. Even while riding in the car, he thinks of his business and his office. He has no connection with the car, although he is sitting there. As the businessman is always absorbed in thoughts of his business, so the living entity can be absorbed in thoughts of rendering loving service to the Lord. Then it will be possible to remain separate from the activities of the material body. This position of neutrality can be possible only for a devotee.
The word
baddha-sauhṛdāḥ,
“bound in friendship,” is particularly used here.
Karmīs, jṣānīs
and
yogīs
cannot be bound in devotional service.
Karmīs
fully engage in the activities of the body. Their aim of life is to give comfort to the body only.
Jṣānīs
try to get out of entanglement by philosophical speculation, but they have no standing in the liberated position. Because they do not take shelter under the lotus feet of the Lord, they fall down from the exalted position of Brahman realization.
Yogīs
also have a bodily concept of life — they think that they can achieve something spiritual by exercising the body through
dhāraṇā, āsana, prāṇāyāma,
etc. A devotee’s position is always transcendental because of his intimate relationship with the Supreme Personality of Godhead. Therefore, to remain always aloof from the actions and reactions of the body and engage in one’s real occupation, namely rendering service to the Lord, can be possible only for devotees.