Srimad Bhagavatam — Ekadasha Skandha, Shloka 28
Guṇa-viveka, Haṁsa-gītā, and the Yoga that Cuts False Ego
यर्हि संसृतिबन्धोऽयमात्मनो गुणवृत्तिद: । मयि तुर्ये स्थितो जह्यात् त्यागस्तद् गुणचेतसाम् ॥ २८ ॥
yarhi saṁsṛti-bandho ’yam ātmano guṇa-vṛtti-daḥ mayi turye sthito jahyāt tyāgas tad guṇa-cetasām
Wenn die Seele durch das Band des Samsara gefesselt ist, das sie in den Wirkungen der drei Guṇas beschäftigt, soll sie in Mir, dem Turīya, ruhen und diese Fessel abwerfen; dann entsagt sie von selbst dem materiellen Geist und den Sinnesobjekten.
Lord Kṛṣṇa now specifically answers the questions that the sages originally placed before Lord Brahmā. Ultimately, the spirit soul has nothing to do with the material sense objects and modes of nature. But because of one’s false identification with the material body, the modes of nature are empowered to engage one in illusory occupations. By destroying this false identification with matter, the soul gives up the illusory occupations awarded by the modes of nature. It is clearly stated in this verse that the living entity is not empowered to independently free himself from illusion, but must situate himself in Kṛṣṇa consciousness, in full awareness of the Supreme Lord.
FAQs
This verse explains that saṁsāra is bondage created by the soul’s involvement with the modes of nature, and it is broken when one becomes situated in the Lord beyond the guṇas (turīya).
In the Uddhava-gītā teachings, Krishna reveals transcendence beyond material consciousness; turīya indicates the Lord’s plane beyond waking, dreaming, and deep sleep—where guṇa-born bondage is abandoned.
Rather than only external austerity, cultivate steady God-centered consciousness—through bhakti practices like hearing, chanting, and remembrance—so attachment to guṇa-driven habits naturally falls away.