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#h4##span class="mw-headline" id="TEXT_No._42"#TEXT No. 42#/span##/h4#
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Tritwe hutwa cha panchatwam tat cha ekatwe juhot munih
Sarvam atmani ajuhobit brahmani atmanam avyaye.
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
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Tritwe—unto the trio qualities, hutwa—having offered, Cha—also, Panchtwam—five elements, Tat—that, Cha—also, Ekatwe—in one nescience, Juhot—amalgamated, Munih—the thoughtful, Sarvam—the Sumtotal, Atmani—in the Soul, Ajuhobit—fixed up, Brahmani—unto the spirit, Avyaye—unto the inexhaustible.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
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Thus conceiving annihilation of the gross body of five elements in the three qualitative modes of material nature merged them in one nescience and then again he absorbed nescience in self Brahman which is inexhaustible at all circumstances.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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All that we have manifested in the material world are different productions of the Mahat Tattwa Avydkta and things that are visible in our material vision are nothing but a combination and permutation of such variegated material products. But the living entity is different from such material products. It is due to the forgetfulness of the living entity of his eternal nature as eternal servitor of the Lord and on account of his false conception of becoming a so called Lord of the material nature, that he is obliged to enter into existence of false sense enjoyment and a concomitant generation of material energy are two principal causes of the mind being materially affected and thus the gross body of five elements produced. Maharaj Yudhisthir thus reverted the action that he merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or via media thus extinguished and again such qualitative manifestations also became merged in material energy which was produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord the Personality of Godhead in one of the innumerable planets of the spiritual sky specially in Goloka Vrindaban, one has to think always that he is different from the material energy, he has nothing to do with them and he has to pose himself as pure spirit or Brahman qualitatively equal with the Supreme Brahman (Parameswara). Maharaj Yudhisthir after distributing his kingdom to Parikshit and Vajra thought himself not the emperor of the world or the head of the Kuru dynasty. This sense of freedom from material relations as well as getting free from material encagement of the gross and subtle encirclement makes one free to act as the servitor of the Lord even though one is in the material world and this stage is called Jivanmukta stage or the liberated stage while remaining even in the material world. That is the process of ending material existence not only by thinking that he is Brahman, but also by acting like Brahman. One who thinks only as Brahman is the impersonalist. And one who acts like a Brahmin is the pure devotee.
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#h4##span class="mw-headline" id="TEXT_42"#TEXT 42#/span##/h4#
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#dl##dd#tritve hutvā ca pañcatvaṁ#/dd#
#dd#tac caikatve 'juhon muniḥ#/dd#
#dd#sarvam ātmany ajuhavīd#/dd#
#dd#brahmaṇy ātmānam avyaye#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tritve&tab=syno_o&ds=1"#tritve#/i# — into the three qualities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hutvā&tab=syno_o&ds=1"#hutvā#/i# — having offered; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — also; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pañcatvam&tab=syno_o&ds=1"#pañcatvam#/i# — five elements; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1"#tat#/i# — that; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — also; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ekatve&tab=syno_o&ds=1"#ekatve#/i# — in one nescience; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ajuhot&tab=syno_o&ds=1"#ajuhot#/i# — amalgamated; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=muniḥ&tab=syno_o&ds=1"#muniḥ#/i# — the thoughtful; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sarvam&tab=syno_o&ds=1"#sarvam#/i# — the sum total; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ātmani&tab=syno_o&ds=1"#ātmani#/i# — in the soul; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ajuhavīt&tab=syno_o&ds=1"#ajuhavīt#/i# — fixed; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brahmaṇi&tab=syno_o&ds=1"#brahmaṇi#/i# — unto the spirit; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ātmānam&tab=syno_o&ds=1"#ātmānam#/i# — the soul; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=avyaye&tab=syno_o&ds=1"#avyaye#/i# — unto the inexhaustible.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
All that is manifested in the material world is the product of the #i#mahat-tattva-avyakta#/i#, and things that are visible in our material vision are nothing but combinations and permutations of such variegated material products. But the living entity is different from such material products. It is due to the living entity's forgetfulness of his eternal nature as eternal servitor of the Lord, and his false conception of being a so-called lord of the material nature, that he is obliged to enter into the existence of false sense enjoyment. Thus a concomitant generation of material energies is the principal cause of the mind's being materially affected. Thus the gross body of five elements is produced. Mahārāja Yudhiṣṭhira reversed the action and merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or mediocre is extinguished, and again the qualitative manifestations become merged in the material energy, which is produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord, the Personality of Godhead, in one of the innumerable planets of the spiritual sky, especially in Goloka Vṛndāvana, one has to think always that he is different from the material energy; he has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman (Parameśvara). Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world. This stage is called the #i#jīvan-mukta#/i# stage, or the liberated stage, even in the material world. That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.
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