Srimad Bhagavatam — Ekadasha Skandha, Shloka 32
Karma-vāda Critiqued, Varṇāśrama Reframed, and the Soul’s Distinction from the Body
यावत् स्याद् गुणवैषम्यं तावन्नानात्वमात्मन: । नानात्वमात्मनो यावत् पारतन्त्र्यं तदैव हि ॥ ३२ ॥
yāvat syād guṇa-vaiṣamyaṁ tāvan nānātvam ātmanaḥ nānātvam ātmano yāvat pāratantryaṁ tadaiva hi
Enquanto a entidade viva considerar que os guṇa da natureza material existem separadamente, será obrigada a nascer em muitas formas e a experimentar variedades de existência material. Assim, permanece totalmente dependente dos frutos do karma sob os guṇa.
The word guṇa-vaiṣamyam indicates forgetfulness of Lord Kṛṣṇa, which causes one to see material varieties as separate states of existence. The living entity, being attracted to material varieties and having faith in them, is forced to experience these varieties in different material bodies, such as those of demigods, pigs, businessmen, insects, and so on. According to the karma-mīmāṁsā philosophers, there is no transcendental living entity who is the background of all existence. They accept material variety as the final reality. However, the Supreme Personality of Godhead, Lord Kṛṣṇa, is the actual basis of everything. Everything is within Him, and He is within everything. A pure devotee of the Lord sees Kṛṣṇa everywhere and sees all of the variegated modes of nature as the potency of Lord Kṛṣṇa. One who does not see Lord Kṛṣṇa will certainly see material variegatedness as the supreme reality. Such vision is called māyā, or gross illusion, and is similar to the vision of an animal. Pāratantryam means one will remain caught in the web of fruitive activities unless one gives up this superficial, separatist vision.
FAQs
This verse explains that as long as one perceives disparity in the material modes (guṇa-vaiṣamya), the self is experienced as divided and separate, which sustains duality.
In the Uddhava Gītā, Krishna instructs Uddhava on the roots of bondage: misidentification with the guṇas produces a sense of separateness, and that separateness keeps the jīva dependent and bound.
By recognizing that many fears arise from identification with changing moods and qualities (the guṇas), one can practice steadiness—through devotion, self-inquiry, and detachment—reducing the sense of helpless dependence.