Srimad Bhagavatam — Ekadasha Skandha, Shloka 26
Nondual Vision Beyond Praise and Blame
Dvandva-nivṛtti and Ātma-viveka
यथा नभो वाय्वनलाम्बुभूगुणै- र्गतागतैर्वर्तुगुणैर्न सज्जते । तथाक्षरं सत्त्वरजस्तमोमलै- रहंमते: संसृतिहेतुभि: परम् ॥ २६ ॥
yathā nabho vāyv-analāmbu-bhū-guṇair gatāgatair vartu-guṇair na sajjate tathākṣaraṁ sattva-rajas-tamo-malair ahaṁ-mateḥ saṁsṛti-hetubhiḥ param
De même que le ciel peut manifester les qualités de l’air, du feu, de l’eau et de la terre qui le traversent, ainsi que la chaleur et le froid qui vont et viennent avec les saisons, sans jamais s’y enliser, de même la Vérité Absolue suprême, impérissable, n’est jamais prise dans les souillures de sattva, rajas et tamas, causes des transformations matérielles du faux ego.
The word ahaṁ-mateḥ here indicates the conditioned living entity, who becomes manifest with the false ego of a particular material body. By contrast, the Personality of Godhead is unaffected by the modes of nature, and thus He is never covered by a material body and never subject to false ego. As described here, the Lord is eternally infallible and pure.
FAQs
This verse teaches that the imperishable Absolute is untouched by sattva, rajas, and tamas, and that bondage arises when the ego-mind identifies with these changing material qualities; liberation comes by realizing one’s transcendence from them.
Krishna instructs Uddhava in the final teachings of the Eleventh Canto, clarifying how the Supreme remains unattached while the jiva becomes bound through ego-identification—so Uddhava can cultivate detachment and realize liberation.
Practice observing thoughts and emotions as changing “gunas” rather than as the self, reduce ego-driven reactions, and anchor the mind in devotion and spiritual knowledge—becoming like the sky, present yet not entangled.