1158
Śrīmad-Bhāgavatam
[Canto 3, Ch. 27]
that ultimately everything is void, and that there are no sinful or pious activities. These are all atheistic inventions. Actually, unless a living entity surrenders unto the Supreme Personality of Godhead as instructed in  Bhagavad-gītā , there is no liberation or freedom from the clutches of  māyā .
TEXT 20
कचित् तत्त्वावमर्शेन निवृत्तं भयमुत्त्वणम् ।  
 अनिवृत्तनिमित्तत्वात्पुनः प्रत्यवतिष्ठते ॥२०॥
kvacit tattvāvamarśena 
    nivṛttam bhayam ulbaṇam 
    anivṛtta-nimittatvāt 
    punaḥ pratyavatiṣṭhate
kvacit —in a certain case;  tattva —the fundamental principles;  avamarśena —by reflecting upon;  nivṛttam —avoided;  bhayam —fear;  ulbaṇam —great;  anivṛtta —not ceased;  nimittatvāt —since the cause;  punaḥ —again;  pratyavatiṣṭhate —it appears.
TRANSLATION
Even if the great fear of bondage is avoided by mental speculation and inquiry into the fundamental principles, still it may appear again, since its cause has not ceased.
PURPORT
Material bondage is caused by putting oneself under the control of matter because of the false ego of lording it over material nature.  Bhagavad-gītā  states (Bg. 7.27),  icchā-dveṣa-samutthena . Two kinds of propensities arise in the living entity. One propensity is  icchā , which means desire to lord it over material nature or to be as great as the Supreme Lord. Everyone desires to be the greatest personality in this material world.  Dveṣa  means envy. When one becomes envious of  Kṛṣṇa  or the Supreme Personality of Godhead, he thinks, “Why should  Kṛṣṇa  be the all and all? I’m as good as  Kṛṣṇa .” These two items, desire to be the Lord and envy of the Lord, are the beginning cause of material bondage. As long as a philosopher, salvationist or voidist has some desire to be supreme, to be everything, or to deny the existence of God, then the cause remains, and there is no question of his liberation.