FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 10.7.23

नापश्यत्कश्चनात्मानं परं चापि विमोहित: । तृणावर्तनिसृष्टाभि: शर्कराभिरुपद्रुत: ॥ २३ ॥
nāpaśyat kaścanātmānaṁ
[naapashyat kashchanaatmaanam]
paraṁ cāpi vimohitaḥ
[param chaapi vimohitah]
tṛṇāvarta-nisṛṣṭābhiḥ
[trinaavarta-nisrishtaabhih]
śarkarābhir upadrutaḥ
[sharkaraabhir upadrutah]
na — not apaśyat — saw kaścana — anyone ātmānam — himself param ca api — or another vimohitaḥ — being illusioned tṛṇāvarta - nisṛṣṭābhiḥ — thrown by Tṛṇāvartāsura śarkarābhiḥ — by the sands upadrutaḥ — and thus being disturbed .
Blended reading (Sanskrit + English inline)
nāpaśyat kaścanātmānaṁ
na
not
apaśyat
saw
kaścana
anyone
ātmānam
himself
paraṁ cāpi vimohitaḥ
param ca api
or another
vimohitaḥ
being illusioned
tṛṇāvarta-nisṛṣṭābhiḥ
tṛṇāvarta - nisṛṣṭābhiḥ
thrown by Tṛṇāvartāsura
śarkarābhir upadrutaḥ
śarkarābhiḥ
by the sands
upadrutaḥ
and thus being disturbed .
  • ātmānam — himself
    Ātman — the self. In Gauḍīya theology, jīva-ātmā (the individual self), distinct from paramātmā (the Supersoul) and brahman (the impersonal effulgence). The verse says one cannot see even ātman — the jīva loses sight of itself under māyā's storm. Doctrinal note: this is not the Advaitin's loss-of-self; it is the storm's covering of self-knowledge.
  • param ca api — or another
    Para — other. Same root as parama (highest) and parātparam (higher than the highest). The verse uses para in its plain 'other person' sense, but the doctrinal echo is present: in the storm one cannot see the other; in māyā more broadly, one cannot see the supreme Para — Bhagavān.
  • vimohitaḥ — being illusioned
    Vi-mohita — thoroughly deluded. Moha is the Gītā's word for the foundational illusion (5.15: ajñānena āvṛtaṁ jñānam tena muhyanti jantavaḥ). The vraja-vāsīs' temporary vimoha is the universal condition in miniature — and the Lord's release of them prefigures every soul's release from māyā.
  • upadrutaḥ — disturbed
    From upa-dru, to run upon, to be assailed. Upadrava is calamity. The Bhāgavatam regularly uses upadrava for the threefold misery (ādhyātmika, ādhibhautika, ādhidaivika). Tṛṇāvarta is the ādhibhautika upadrava here — a fellow-being weaponized by Kaṁsa into a calamity.
Because of the bits of sand thrown about by Tṛṇāvarta, people could not see themselves or anyone else, and thus they were illusioned and disturbed.
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because of the bits of sand thrown about by Tṛṇāvarta, people could not see themselves or anyone else, and thus they were illusioned and disturbed.
Jīva Gosvāmī Gauḍīya
Commentary

The residents could not see themselves or others (param). The word ca indicates that they could also not hear each other. They could not search (vimohitāḥ).

Śrīdhara Svāmī Gauḍīya
Commentary

Because of the disturbance caused by the demon, no one there knew anything. They could see themselves or others. And they could not even hear anything (ca). Or they could not see themselves or the Lord (param). They could not search at all (vimohitaḥ) because of sand thrown up by Tṛnāvarta. This happened because Kṛṣṇa wanted to go up in the sky.

Related verses
Concepts
Jiva
When māyā's dust storm blinds us to self and others, we lose all bearings — only Kṛṣṇa, the eye of the storm, remains the unshaken refuge.
Practical Applications
  • Notice today the moments when sensory overload (notifications, noise, news) blinds you to the souls right in front of you, and pause to chant Kṛṣṇa's name once before responding.
  • Refuse to make any consequential decision while the dust of agitation is still in the air — wait until you can see yourself and others clearly again.
  • When you feel disoriented and cannot see your own next step, stop trying to navigate by your own sight and call on Kṛṣṇa, who alone sees through the storm.

When the lamp goes out in a crowded room, neighbours suddenly cannot tell themselves from one another — every elbow becomes a stranger's. Tṛṇāvarta's sand does the same to Vraja: in the blindness, even ātmā cannot find ātmā. Only the Lord, who is the witness behind every lamp, sees clearly through the storm.

Arjuna's collapse at the start of the Gītā

Before Kṛṣṇa spoke, Arjuna could not see himself, could not see his kinsmen, could not see his dharma. Bhāgavatam-style, Mahābhārata-style — the same condition: na śaknomi avasthātum, my limbs fail, my mind reels (Gītā 1.30).

Kṛṣṇa's response was not to clear the battlefield but to clear Arjuna's sight. The storm of Tṛṇāvarta and the storm of Arjuna's despair are the same situation in different keys: when one cannot see oneself or another, the Lord alone restores vision.

📝 My note

← Read full Chapter 7