1158 Stimad-Bhagavatam [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-gita, there is no liberation or freedom from the clutches of maya.

TEXT 20

eq Tama fart vaaeTTy |
afrgaatrreancga: = Taafagd |Roll

kvacit tattvdvamarsena
nivrttam bhayam ulbanam
anivrtta-nimittatvat
punah pratyavatisthate

kvacit—in a certain case; tattva—the fundamental principles; avamarsena
—by reflecting upon; nivrttam—avoided; bhayam—fear; ulbanam—
great; anivrtta—not ceased; nimittatvat—since the cause; punah—again;
pratyavatisthate—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-
gita states (Bg. 7.27), iccha-dvesa-samutthena. Two kinds of propensities
arise in the living entity. One propensity is iccha, 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.
Dvesa means envy. When one becomes envious of Krsna or the Supreme
Personality of Godhead, he thinks, ‘“‘Why should Krsna be the all and all?
I’m as good as Krsna.” 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.
