Shloka 9
Vidura’s Questions on Devotion and Sarga; Maitreya Begins the Account of Creation
येन प्रजानामुत आत्मकर्म- रूपाभिधानां य भिदां व्यधत्त । नारायणो विश्वसृगात्मयोनि- रेतच्च नो वर्णय विप्रवर्य ॥ ९ ॥
yena prajānām uta ātma-karma- rūpābhidhānāṁ ca bhidāṁ vyadhatta nārāyaṇo viśvasṛg ātma-yonir etac ca no varṇaya vipra-varya
O pinunong brāhmaṇa, isalaysay mo rin kung paanong si Nārāyaṇa—ang Lumikha ng sansinukob at ang Panginoong ganap sa Kanyang sarili—ay lumikha ng pagkakaiba sa likas na ugali, gawain, anyo, katangian, at mga pangalan ng iba’t ibang nilalang.
Every living being is under the plan of his natural inclinations in terms of the modes of material nature. His work is manifested in terms of the nature of the three modes, his form and bodily features are designed according to his work, and his name is designated according to his bodily features. For example, the higher classes of men are white ( śukla ), and the lower classes of men are black. This division of white and black is in terms of one’s white and black duties of life. Pious acts lead one to take birth in a good and highly placed family, to become rich, to become learned and to acquire beautiful bodily features. Impious acts lead one to become poor by parentage, to be always in want, to become a fool or illiterate and to acquire ugly bodily features. Vidura requested Maitreya to explain these differences between all the living creatures made by Nārāyaṇa, the Supreme Personality of Godhead.
FAQs
This verse says the distinctions among beings—their activities, forms, and social/designated identities—are arranged by Lord Nārāyaṇa in accordance with each soul’s karma.
In the dialogue of Canto 3, Vidura approaches the sage Maitreya for authoritative knowledge of creation and the Lord’s governance, requesting a clear account of how the Lord establishes variety among living beings.
See your present situation as shaped by past actions, and focus on purifying current karma through dharma and bhakti—using your given abilities and role in service to Nārāyaṇa rather than envy or resentment.