अथैषाम् कर्मकर्तृणां भोक्तृणां सुखदु:खयो: । नानात्वमथ नित्यत्वं लोककालागमात्मनाम् ॥ १४ ॥ मन्यसे सर्वभावानां संस्था ह्यौत्पत्तिकी यथा । तत्तदाकृतिभेदेन जायते भिद्यते च धी: ॥ १५ ॥ एवमप्यङ्ग सर्वेषां देहिनां देहयोगत: । कालावयवत: सन्ति भावा जन्मादयोऽसकृत् ॥ १६ ॥
athaiṣām karma-kartṝṇāṁ bhoktṝṇāṁ sukha-duḥkhayoḥ nānātvam atha nityatvaṁ loka-kālāgamātmanām manyase sarva-bhāvānāṁ saṁsthā hy autpattikī yathā tat-tad-ākṛti-bhedena jāyate bhidyate ca dhīḥ evam apy aṅga sarveṣāṁ dehināṁ deha-yogataḥ kālāvayavataḥ santi bhāvā janmādayo ’sakṛt
- atha
- thus
- eṣām
- of those
- karma
- fruitive activities
- kartṝṇām
- of the performers
- bhoktṝṇām
- of the enjoyers
- sukha-duḥkhayoḥ
- of happiness and distress
- nānātvam
- variegatedness
- atha
- moreover
- nityatvam
- perpetual existence
- loka
- of the materialistic world
- kāla
- material time
- āgama
- Vedic literatures recommending fruitive activities
- ātmanām
- and the self
- manyase
- if you think
- sarva
- of all
- bhāvānām
- material objects
- saṁsthā
- the actual situation
- hi
- certainly
- autpattikī
- original
- yathā
- as
- tat-tat
- of all different objects
- ākṛti
- of their forms
- bhedena
- by the difference
- jāyate
- is born
- bhidyate
- and changes
- ca
- also
- dhīḥ
- intelligence or knowledge
- evam
- thus
- api
- even though
- aṅga
- O Uddhava
- sarveṣām
- of all
- dehinām
- embodied beings
- deha-yogataḥ
- by contact with a material body
- kāla
- of time
- avayavataḥ
- by the portions or limbs
- santi
- there are
- bhāvāḥ
- states of existence
- janma
- birth
- ādayaḥ
- and so on
- asakṛt
- constantly
My dear Uddhava, I have thus explained to you perfect knowledge. There are philosophers, however, who challenge My conclusion. They state that the natural position of the living entity is to engage in fruitive activities, and they see him as the enjoyer of the happiness and unhappiness that accrue from his own work. According to this materialistic philosophy, the world, time, the revealed scriptures and the self are all variegated and eternal, existing as a perpetual flow of transformations. Knowledge, moreover, cannot be one or eternal, because it arises from the different and changing forms of objects; thus knowledge itself is always subject to change. Even if you accept such a philosophy, My dear Uddhava, there will still be perpetual birth, death, old age and disease, since all living entities must accept a material body subject to the influence of time.