<\/p>\n
\u0905\u0935\u094d\u092f\u0915\u094d\u0924\u093e\u0926\u0940\u0928\u093f \u092d\u0942\u0924\u093e\u0928\u093f \u0935\u094d\u092f\u0915\u094d\u0924\u092e\u0927\u094d\u092f\u093e\u0928\u093f \u092d\u093e\u0930\u0924 \u0964<\/span><\/p>\n \n\u0905\u0935\u094d\u092f\u0915\u094d\u0924\u0928\u093f\u0927\u0928\u093e\u0928\u094d\u092f\u0947\u0935 \u0924\u0924\u094d\u0930 \u0915\u093e \u092a\u0930\u093f\u0926\u0947\u0935\u0928\u093e \u0965 \u0968\u096e \u0965<\/span><\/p>\n \nSynonyms<\/span><\/strong> vyakta \u2014 manifested; madhy\u0101ni \u2014 in the middle; bh\u0101rata \u2014 O descendant of Bharata; <\/span><\/p>\n avyakta \u2014 nonmanifested; nidhan\u0101ni \u2014 when vanquished; eva \u2014 it is all like that; <\/span><\/p>\n tatra \u2014 therefore; k\u0101 \u2014 what; paridevan\u0101 \u2014 lamentation.<\/span><\/p>\n <\/p>\n \nTranslation<\/span><\/strong> <\/p>\n \nPurport<\/span><\/strong> And if we accept the Vedic conclusion as stated in the Bhagavad-g\u012bt\u0101 that these material bodies are perishable in due course of time (antavanta ime deh\u0101\u1e25) but that the soul is eternal (nityasyokt\u0101\u1e25 \u015bar\u012bri\u1e47a\u1e25), then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. <\/span><\/p>\n Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.<\/span><\/p>\n <\/p>\n <\/p>\n
\n<\/span>avyakt\u0101d\u012bni bh\u016bt\u0101ni<\/span>
\nvyakta-madhy\u0101ni bh\u0101rata<\/span>
\navyakta-nidhan\u0101ny eva<\/span>
\ntatra k\u0101 paridevan\u0101<\/span><\/p>\n
\navyakta-\u0101d\u012bni \u2014 in the beginning unmanifested; bh\u016bt\u0101ni \u2014 all that are created; <\/span><\/p>\n
\nAll created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?<\/span><\/p>\n
\nAccepting that there are two classes of philosophers, one believing in the existence of the soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument\u2019s sake, we accept this atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of nonmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested \u2013 that is the difference. Then what cause is there for lamentation either in the stage of manifestation or in unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference.<\/span><\/p>\n