FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 1.13.44

యన్మన్యసే ధ్రువం లోకమధ్రువం వా న చోభయమ్ । సర్వథా న హి శోచ్యాస్తే స్‍నేహాదన్యత్ర మోహజాత్ ॥ ౪౪ ॥
yan manyase dhruvaṁ lokam
[yan manyase dhruvam lokam]
adhruvaṁ vā na cobhayam
[adhruvam vaa na chobhayam]
sarvathā na hi śocyās te
[sarvathaa na hi shochyaas te]
snehād anyatra mohajāt
[snehaad anyatra mohajaat]
yat — even though manyase — you think dhruvam — Absolute Truth lokam — persons adhruvam — nonreality vā — either na — or not ca — also ubhayam — or bothwise sarvathā — in all circumstances na — never hi — certainly śocyāḥ — subject for lamentation te — they snehāt — due to affection anyatra — or otherwise moha-jāt — due to bewilderment.
Blended reading (Sanskrit + English inline)
yan manyase dhruvaṁ lokam
yat
even though
manyase
you think
dhruvam
Absolute Truth
lokam
persons
adhruvaṁ vā na cobhayam
adhruvam
nonreality
vā
either
na
or not
ca
also
ubhayam
or bothwise
sarvathā na hi śocyās te
sarvathā
in all circumstances
na
never
hi
certainly
śocyāḥ
subject for lamentation
te
they
snehād anyatra mohajāt
snehāt
due to affection
anyatra
or otherwise
moha-jāt
due to bewilderment.
O King, in all circumstances, whether you consider the soul to be an eternal principle, or the material body to be perishable, or everything to exist in the impersonal Absolute Truth, or everything to be an inexplicable combination of matter and spirit, feelings of separation are due only to illusory affection and nothing more.

The actual fact is that every living being is an individual part and parcel of the Supreme Being, and his constitutional position is subordinate cooperative service. Either in his conditional material existence or in his liberated position of full knowledge and eternity, the living entity is eternally under the control of the Supreme Lord. But those who are not conversant with factual knowledge put forward many speculative propositions about the real position of the living entity. It is admitted, however, by all schools of philosophy that the living being is eternal and that the covering body of the five material elements is perishable and temporary. The eternal living entity transmigrates from one material body to another by the law of karma, and material bodies are perishable by their fundamental structures. Therefore there is nothing to be lamented in the case of the soul’s being transferred into another body, or the material body’s perishing at a certain stage. There are others also who believe in the merging of the spirit soul in the Supreme Spirit when it is uncovered by the material encagement, and there are others also who do not believe in the existence of spirit or soul, but believe in tangible matter. In our daily experience we find so many transformations of matter from one form to another, but we do not lament such changing features. In either of the above cases, the force of divine energy is uncheckable; no one has any hand in it, and thus there is no cause of grief.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If one considers oneself to be the soul, the body, neither or both, in all these cases, the person, situated with discernment beyond material affection, should not lament for himself or others.
Commentary

It has been just said that because everything is under the control of the Lord, one should not lament. But when looking at the world, there is no real object of suffering. People may consider themselves as jīva (dhruvam) or as the body (adhruvam) or neither as jīva or body by being brahman (ubhayam), or having qualities of both consciousness and unconsciousness (vā). [Note: This would be the belief that the self is a conscious particle, but subject to destruction.] All four types of people should not lament for their relatives, since they have no affection (snehād anyatra), being situated with discernment. Affection is the source of lamentation and is the root of ignorance. This affection is generated from illusion in the material world (mohajāt). This indicates that the affection related to bhakti is not included here as a source of lamentation. Lamentation arising from bhakti, the sthāyi-bhāva of karuṇa-rasa, is most excellent.

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