Therefore, with transcendental knowledge dispel the grief that is weakening and confounding your mind. Please resume your natural mood, O princess of the pristine smile.

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TRANSLATION

O intelligent lady, the soul never undergoes contact with or separation from insubstantial, material objects, because the soul is their very origin and illuminator. Thus the soul resembles the sun, which neither comes in contact with nor separates from the sense of sight and what is seen.

COMMENTARY

Balarāma said, “Because the soul is tainted by contact with the body, the body appears to be the self. Actually however, there is never any contact of the soul with the body. Neither the Supersoul nor the individual soul have any contact with the body.”

First this verse can be explained as referring to the soul (jīvātmā) and matter. There is no contact of the soul with the material body which is impermanent, having a beginning and end. Because there is no contact there is no separation. How does this take place?

“The soul is the cause of matter assembling itself into a material body. Although the soul (jīvātmā) manifests the material body, it is not contaminated by it. How can the producer be contaminated by that which it manifests?”

The explanation is then given in regard to the Supersoul, Paramātmā. The Paramātmā (ātmano) has no contact with the individual soul (anyena:jīva) or his impermanent body (asataḥ) because the Paramātmā is the source of the jīva and his body by His very nature as God. Therefore, the Paramātmā is never contaminated by either the jīva or the body manifested from Him. The producer is never touched by that which is manifested from it.

The example of the sun applies in both cases. For the sun, situated in one place, there is no contact with the eye or the visible form manifested by that eye, which are both made manifest by itself. In this context the sun represents the Paramātmā, the sense of sight represents the jīva and the body represents visible form.

|| 10.54.47 ||

janmādayas tu dehasya vikriyā nātmanaḥ kvacit

kalānām iva naivendor mṛtir hy asya kuhūr iva

TRANSLATION

Birth and other transformations are undergone by the body but never by the self, just as change occurs for the moon’s phases but never for the moon, though the new-moon day may be called the moon’s “death.”

COMMENTARY

The soul has no connection with the body because it also has no birth or death. Balarāma states this in this verse. Then how does the self experience “I am born, I am a child, I am an old man?” This is explained with an example. Just as there is birth for the moon’s phases, but not for the moon itself, similarly, due to the demise of phases, kuhū or the new moon day (amāvasyā) is called the “death” of the moon. In the same way, when the material body is destroyed the term “death” is conventionally applied to the self.

|| 10.54.48 ||

yathā śayāna ātmānaṁ viṣayān phalam eva ca

anubhuṅkte ’py asaty arthe tathāpnoty abudho bhavam

TRANSLATION

As a sleeping person perceives himself, the objects of sense enjoyment and the fruits of his acts within the illusion of a dream, so one who is unintelligent undergoes material existence.

COMMENTARY

From the śruti statement, asaṅgo hy ayaṁ puruṣaḥ: “The living being has no intimate connection with the material world,” it is understood that the self is never in contact with the body. But by the inconceivable potency of ignorance he imagines his connection with the body and experiences material life.

This is exemplified by an analogy in this verse. Although present within something which is unreal, a person who is dreaming experiences himself conquering countries with a vast army, and enjoying the fruits of victory such as garlands, sandalwood paste and beautiful women. Sometimes he also experiences defeat, bondage, beating and abuse. In the same way, the unintelligent person experiences in an unreal way the world of happiness and distress due to his association with the material body.

A similar statement is found in the Śrīmad-Bhāgavatam (11.22.56):

arthe ’hy avidyamāne ’pi saṁsṛtir na nivartate

dhyāyato viṣayān asya svapne ’narthāgamo yathā

“Although material life has no factual existence, it does not go away for one who is meditating on sense enjoyment, just as the unpleasant experiences of a dream do not disappear.”

|| 10.54.49 ||

tasmād ajñāna-jaṁ śokam ātma-śoṣa-vimohanam

tattva-jñānena nirhṛtya sva-sthā bhava śuci-smite

TRANSLATION

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