FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 11.28.37

यन्नामाकृतिभिर्ग्राह्यं पञ्चवर्णमबाधितम् । व्यर्थेनाप्यर्थवादोऽयं द्वयं पण्डितमानिनाम् ॥ ३७ ॥
yan nāmākṛtibhir grāhyaṁ
[yan naamaakritibhir graahyam]
pañca-varṇam abādhitam
[pancha-varnam abaadhitam]
vyarthenāpy artha-vādo ’yaṁ
[vyarthenaapy artha-vaado ’yam]
dvayaṁ paṇḍita-māninām
[dvayam pandita-maaninaam]
yat — which nāma — by names ākṛtibhiḥ — and forms grāhyam — perceivable pañca-varṇam — consisting of the five material elements abādhitam — undeniable vyarthena — in vain api — indeed artha-vādaḥ — the imaginative interpretation ayam — this dvayam — duality paṇḍita-māninām — of so-called scholars.
Blended reading (Sanskrit + English inline)
yan nāmākṛtibhir grāhyaṁ
yat
which
nāma
by names
ākṛtibhiḥ
and forms
grāhyam
perceivable
pañca-varṇam abādhitam
pañca-varṇam
consisting of the five material elements
abādhitam
undeniable
vyarthenāpy artha-vādo ’yaṁ
vyarthena
in vain
api
indeed
artha-vādaḥ
the imaginative interpretation
dvayaṁ paṇḍita-māninām
ayam
this
dvayam
duality
paṇḍita-māninām
of so-called scholars.
The duality of the five material elements is perceived only in terms of names and forms. Those who say this duality is real are pseudoscholars vainly proposing fanciful theories without basis in fact.

Material names and forms, subject as they are to creation and annihilation, have no permanent existence and so do not constitute essential, fundamental principles of reality. The material world consists of variegated transformations of the potency of God. Although God is real and His potency is real, the particular forms and names that temporarily or circumstantially appear have no ultimate reality. Gross ignorance occurs when the conditioned soul imagines himself to be material or a mixture of matter and spirit. Some philosophers argue that the eternal soul in contact with matter is permanently transformed and that the false ego represents a new and permanent reality of the soul. Śrīla Jīva Gosvāmī replies that spirit is the living, superior energy of the Lord, whereas matter is the inferior, unconscious energy of the Lord, and that these two energies thus possess opposite qualities, as with light and darkness. The superior living entity and inferior matter therefore cannot possibly merge into a common existence, since they eternally possess opposite and incompatible characteristics. The hallucination of a mixture of matter and spirit is called illusion; it becomes specifically manifest as false ego, which identifies with a specific material body or mind created by illusion. Clearly those scientists or philosophers who are embedded in gross ignorance cannot be real scientists and philosophers. The simple criterion of spiritual self-awareness unfortunately eliminates a huge percentage of modern so-called scientists and philosophers, who bury their foolish noses in the Lord’s material energy, without any knowledge of or interest in the Lord Himself.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The duality of the five material elements is perceived only in terms of names and forms. Those who say this duality is real are pseudo scholars vainly proposing the non-existent. The effect and cause are one just as threads and cloth are one. The difference of the effects is thus annulled. Those who consider the variety of effects to be existent, not annulled (abādhitam), are learned in name only. They are not learned. The existence of the five gross elements, perceived by the senses to have name and form, are perceived because of duality, which has not yet been annulled. Those who pose themselves to be learned accept these elements. The wise do not, since this is a claim of real objects without real objects. An object with beginning and end cannot be accepted as real. The Lord has already said: pratyakṣeṇānumānena nigamenātma-saṁvidā ādy-antavad asaj jñātvā niḥsaṅgo vicared iha By direct perception, logical deduction, scriptural testimony and personal realization, one should know that this world has a beginning and an end and so is merely temporary. Thus one should live in this world without attachment. SB 11.28.9
Duality of five elements is perceived only in names and forms; those calling it real are pseudoscholars proposing fancies without fact. Strong words about confident error.
Reflection Questions
  • Where do I confidently treat name-and-form as substance?
  • What humility does this teaching call for?
📝 My note

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