FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 7.2.41

భూతాని తైస్తైర్నిజయోనికర్మభి- ర్భవన్తి కాలే న భవన్తి సర్వశ: । న తత్ర హాత్మా ప్రకృతావపి స్థిత- స్తస్యా గుణైరన్యతమో హి బధ్యతే ॥ ౪౧ ॥
bhūtāni tais tair nija-yoni-karmabhir
[bhootaani tais tair nija-yoni-karmabhir]
bhavanti kāle na bhavanti sarvaśaḥ
[bhavanti kaale na bhavanti sarvashah]
na tatra hātmā prakṛtāv api sthitas
[na tatra haatmaa prakritaav api sthitas]
tasyā guṇair anyatamo hi badhyate
[tasyaa gunair anyatamo hi badhyate]
bhūtāni — all the bodies of the living entities taiḥ taiḥ — their own respective nija-yoni — causing their own bodies karmabhiḥ — by past activities bhavanti — appear kāle — in due course of time na bhavanti — disappear sarvaśaḥ — in all respects na — not tatra — there ha — indeed ātmā — the soul prakṛtau — within this material world api — although sthitaḥ — situated tasyāḥ — of her (the material energy) guṇaiḥ — by different modes anya-tamaḥ — most different hi — indeed badhyate — is bound.
Blended reading (Sanskrit + English inline)
bhūtāni tais tair nija-yoni-karmabhir
bhūtāni
all the bodies of the living entities
taiḥ taiḥ
their own respective
nija-yoni
causing their own bodies
karmabhiḥ
by past activities
bhavanti kāle na bhavanti sarvaśaḥ
bhavanti
appear
kāle
in due course of time
na bhavanti
disappear
sarvaśaḥ
in all respects
na tatra hātmā prakṛtāv api sthitas
na
not
tatra
there
ha
indeed
ātmā
the soul
prakṛtau
within this material world
api
although
sthitaḥ
situated
tasyā guṇair anyatamo hi badhyate
tasyāḥ
of her (the material energy)
guṇaiḥ
by different modes
anya-tamaḥ
most different
hi
indeed
badhyate
is bound.
Every conditioned soul receives a different type of body according to his work, and when the engagement is finished the body is finished. Although the spirit soul is situated in subtle and gross material bodies in different forms of life, he is not bound by them, for he is always understood to be completely different from the manifested body.

Here it is very plainly explained that God is not responsible for the living entity’s accepting different types of bodies. One has to accept a body according to the laws of nature and one’s own karma. Therefore the Vedic injunction is that a person engaged in material activities should be given directions by which he can intelligently apply his activities to the service of the Lord to become free from the material bondage of repeated birth and death ( sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ ). The Lord is always ready to give directions. Indeed, His directions are elaborately given in Bhagavad-gītā. If we take advantage of these directions, then in spite of our being conditioned by the laws of material nature, we shall become free to attain our original constitution ( mām eva ye prapadyante māyām etāṁ taranti te ). We should have firm faith that the Lord is supreme and that if we surrender to Him, He will take charge of us and indicate how we can get out of material life and return home, back to Godhead. Without such surrender, one is obliged to accept a certain type of body according to his karma, sometimes as an animal, sometimes a demigod and so on. Although the body is obtained and lost in due course of time, the spirit soul does not actually mix with the body, but is subjugated by the particular modes of nature with which he is sinfully associated. Spiritual education changes one’s consciousness so that one simply carries out the orders of the Supreme Lord and becomes free from the influence of the modes of material nature.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The bodies of all beings appear and disappear by their karmas caused by themselves. The Paramātmā, different, though situated in the body, is not bound by the qualities of the body. “But then there is inequality in the Lord, because he favors one and ignores another.” The bodies of men and animals (bhūtāni) appear by individual karmas, causing their specific bodies. By one karma producing birth, a person becomes a pig. All (sarvaśaḥ) bodies appear and disappear in time. This is clear (ha). Though situated in a body (prakṛtau), the Paramātmā (ātmā), being different (anyatamaḥ), is not bound by the qualities of the body such as birth and death. Paramātmā makes the jīva experience the results of his good and bad karmas by his presence alone. That is his favoring or ignoring.
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