FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 4.29.32

दु:खेष्वेकतरेणापि दैवभूतात्महेतुषु । जीवस्य न व्यवच्छेद: स्याच्चेत्तत्तत्प्रतिक्रिया ॥ ३२ ॥
duḥkheṣv ekatareṇāpi
[duhkheshv ekatarenaapi]
daiva-bhūtātma-hetuṣu
[daiva-bhootaatma-hetushu]
jīvasya na vyavacchedaḥ
[jeevasya na vyavachchedah]
syāc cet tat-tat-pratikriyā
[syaach chet tat-tat-pratikriyaa]
duḥkheṣu — in the matter of distresses ekatareṇa — from one kind api — even daiva — providence bhūta — other living entities ātma — the body and mind hetuṣu — on account of jīvasya — of the living entity na — never vyavacchedaḥ — stopping syāt — is possible cet — although tat-tat — of those miseries pratikriyā — counteraction.
Blended reading (Sanskrit + English inline)
duḥkheṣv ekatareṇāpi
duḥkheṣu
in the matter of distresses
ekatareṇa
from one kind
api
even
daiva-bhūtātma-hetuṣu
daiva
providence
bhūta
other living entities
ātma
the body and mind
hetuṣu
on account of
jīvasya na vyavacchedaḥ
jīvasya
of the living entity
na
never
vyavacchedaḥ
stopping
syāc cet tat-tat-pratikriyā
syāt
is possible
cet
although
tat-tat
of those miseries
pratikriyā
counteraction.
The living entities are trying to counteract different miserable conditions pertaining to providence, other living entities or the body and mind. Still, they must remain conditioned by the laws of nature, despite all attempts to counter these laws.

Just as a dog wanders here and there for a piece of bread or punishment, the living entity perpetually wanders about trying to be happy and planning in so many ways to counteract material misery. This is called the struggle for existence. We can actually see in our daily lives how we are forced to make plans to drive away miserable conditions. To get rid of one miserable condition, we have to put ourselves in another kind of miserable condition. A poor man suffers for want of money, but if he wants to become rich, he has to struggle in so many ways. Actually that is not a valid counteracting process but a snare of the illusory energy. If one does not endeavor to counteract his situation but is satisfied with his position, knowing that he has obtained his position through past activities, he can instead engage his energy to develop Kṛṣṇa consciousness. This is recommended in all Vedic literature:

tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā

“Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.” ( Bhāg. 1.5.18 ) One should simply try to develop his Kṛṣṇa consciousness and not waste his time trying to improve his material condition. Actually the material condition cannot be improved. The process of improvement means accepting another miserable condition. However, if we endeavor to improve our Kṛṣṇa consciousness, the distresses of material life will disappear without extraneous endeavor. Kṛṣṇa therefore promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: “O son of Kuntī, declare it boldly that My devotee never perishes.” ( Bg. 9.31 ) One who takes to the path of devotional service will never be vanquished, despite all miseries of the body and mind and despite all misery brought about by other living entities and providence, miseries which are beyond our control.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Even if there is a remedy, there is no cessation of even one of the jīva’s miseries caused by fate, other beings, his body and mind. “The foolish dog gets the stick, but the intelligence man does not do activities to cause suffering. He has remedies for his suffering caused by sickness which he happens to get.” There is no separation from even one of the three types of suffering, even if there is remedy for the suffering. This means that the remedy is also a cause of suffering.
Related verses
Living entities counteract miseries from providence, others, body-mind — but remain conditioned by nature's laws. Pushing against nature without addressing the cause produces only fatigue.
Reflection Questions
  • What endless counteraction in my life is just fatigue without addressing the root?
  • Where would addressing the law itself save many push-backs?
📝 My note

← Read full Chapter 29