bhagavad.h gItA --

  na kartR^itvaM na karmANi lokasya sR^ijati prabhuH  |
  na karmaphalasaMyogaM svabhAvastu pravartate  || 14 ||

  nAdatte kasyachit.h pApaM na chaiva sukR^itaM vibhuH  |
  aj~nAnenAvR^itaM j~nAnaM tena muhyanti jantavaH  || 15 ||

bhAshhya --

   na cha karoti vastuta ityAha -- `na kartR^itvaM', iti  |
   prabhurhi jIvo jaDamapexya  || 14 || 15 ||

   That he does not do in actuality, thus it is stated, `na kartR^itvaM',
   thus.  The Lord indeed [does act and cause action], independently
   of jIva and jaDa.

    nanu `na kartR^itvaM' ityetatprAguktAnna vishishhyata ityata Aha
    -- `na cha' iti  |  darshanAdikaM kurvanneva naiva kiJNchitkaromIti
    manyatetyuktam.h  |  tarhi mithyAj~nAnI prasajyetetyAshaN^kAnirAsAya
    parameshvarapreritaH kurvan.h kArayannapi vastutaH svAtantryeNa na
    karoti na kArayati chetyanenAhetyarthaH  |  asya jIvavishhayatve
    `prabhuH' ityetanna sambhavati ityata Aha -- `prabhurhi' iti  |
    anena vibhurityetadupapAditaprAyam.h  || 14 || 15 ||

    But under the stated `na kartR^itvaM', there is no specialty shown
    -- for that, it is said, `na cha', thus.  That seeing, etc., it is
    as though I do, but never do I do in the least, thus he thinks, is
    stated.  So, "this describes one knowing the world as an illusion"
    to remove such a doubt, that all doing is by the empowerment of
    the Supreme Lord, only, and not by independent potency, thus is
    the meaning.  That concerning it, the jIva, the use of `prabhu' is
    not plausible, to explain that, it is said, `prabhurhi', thus.
    This meaning is reinforced by the use of the word `vibhu' (in the
    next verse).

bhagavad.h gItA --

  na kartR^itvaM na karmANi lokasya sR^ijati prabhuH  |
  na karmaphalasaMyogaM svabhAvastu pravartate  || 14 ||

vivR^itti --

    nanu darshanAdi kurvannaiva karomIti manyetetyuktirayuktA  |
    tathAtve mithyAj~nAnitvaprasaN^gAdityataH svAbhiprAyamAha -- `na'
    iti  |  jaDamapexya prabhuH samartho jIvaH lokasya kartR^itvaM
    lokena karma na sR^ijati na kArayati  |  svAtantryeNetyarthaH  |
    svayaM cha karmANi na sR^ijati na karoti  |  karmaphalaprAptiM
    lokasya na sR^ijati  |  lokasya phalaprAptisaMpAdane na svatantra
    ityarthaH  |  svAtantryAbhAvApexayA `na karomi' iti manyetetyukti-
    ritibhAvaH  |  yadvA jIvasya svatantrakartR^itvAbhAve.api
    IshvaradattaM kriyAyAM kriyAjanyAdR^ishhTe karmaphalaprAptau
    chAstyeva svAtantryamataH kathaM `brahmANyAdhAya karmANi' iti
    `sarvANi karmANi sa.nnyasta' iti cha uktiH? -- ityata Aha,
    `na' iti  |  prabhurIshvaraH lokasya jIvasya kartR^itvaM
    agnihotrAdikriyAyAM svAtantryaM na sR^ijati  |  na prayachchhati  |
    karmANi kriyAjanyAdR^ishhTAni lokasya na sR^ijati  |  teshhu
    svAtantryaM na prayachchhati  |  karmaphalasaMyogaM cha lokasya
    na sR^ijati  |  phalaprAptAvapi lokasya svAtantryaM na
    prayachchhatItyarthaH  |  nanu kriyAyAmadR^ishhTeshhu phalasaMyoge
    cha jIvasya svAtantryAbhAve kathaM kriyAdinishhpattirityata Aha
    -- `svabhAvastu' iti  |  svaM svayameva bhavati  |  parAnapexaM
    tishhThati  |  sveti pade upapade bhavaterNyaMtAtkapratyayaH  |
    svasthitAvanyakaraNe cha karmashabditAdR^ishhTeshhu phalasaMyoge
    cheti dhyeyam.h  |  kadA.api kutrApi nAnyasya svAtantryaM dadAti  |
    kintu sarvatra sarvadA svayameva pravartata iti bhAvaH  || 14 ||

    But to say that things like seeing, which one does, one does not
    do, is inappropriate.  If that is to be accepted, then knowledge
    of all as an illusion (as claimed by Advaitins, etc.) would follow; 
    for this objection, the Lord gives His answer as follows: `na', 
    thus.  That in the absence of the Lord, just on the strength of 
    `jaDa' the jIva does not create, or act.  Independently, that is.  
    By itself it does not create or do karma-s.  The obtaining of fruits 
    of actions in the world [also] it cannot cause.  That in the world, 
    the obtaining of results for actions is not independent, thus is 
    the purport.  That in respect of independent action, "I do not do 
    so," knowing such is appropriate -- so is the purport.  But when 
    even though independent activity by a jIva is not present, there 
    is the action and the invisible result of action, given by the 
    Lord, then why is it said, `brahmANi AdhAya karmANi' (V-10) 
    ("having dedicated all karma-s to Brahman") and `sarvANi karmANi 
    sa.nnyasta' (V-13) ("having rejected all karma") -- thus? -- for 
    that, it is said, `na' [karmaphalasaMyogaM, etc.], thus.  The 
    Maker, the Lord, verily does not create the independent acting of 
    the jIva in matters such as the performance of agnihotra 
    sacrifices; He does not give [such independence of action either].  
    The ineffable karma effects of action He does not create; He does 
    not give them independence.  The conjunction of actions and results 
    He does not create; the independence of the world in obtaining 
    results, also He does not give, thus is the meaning.  But if there 
    is lack of independence of the jIva in action, and also in matters
    of obtaining of results, then how are actions, etc., consummated?
    -- for that, it is answered, `svabhAvastu' (by His self-same 
    nature), thus.   It happens all on its own.  He exists without 
    dependence on others.  Since in the `sva' prefix of the word, it
    is needed to show that He exists of himself, the `ka-pratyaya' is 
    used.  That other entities, and also the unseen effects denoted by
    `karma', and the relation of results and actions, exist by
    themselves (i.e., controlled or impelled by Him, but not created
    by Him, and not controlled by others, as stated before), is to be
    understood.  Never, and not under any circumstance, does He give
    independence to others.  But He acts of Himself, at all times and
    everywhere, thus is the purport.    

bhagavad.h gItA --

  nAdatte kasyachit.h pApaM na chaiva sukR^itaM vibhuH  |
  aj~nAnenAvR^itaM j~nAnaM tena muhyanti jantavaH  || 15 ||

    phalasaMyoge svAtantryAbhAvaM jIvasya vyanakti -- `nAdatta' iti  |
    vibhuH jaDApexayA samartho jIvaH kasyachid.hdurAchArasya
    sakAshAttajjanyaM pApaM svAtantryeNa nAdatte  |  sukR^itaM puNyaM
    cha svAtantryeNa naivAdatte  |  evaM kriyAyAmadR^ishhTe cha
    j~neyam.h  |  svatantra IshvaraH vibhutvAdeva kasyachitkarmaNaH
    sakAshAtpApaM sukR^itaM vA nAdatta ityarthaH  |  na puNyapApalepa-
    vAnbhavatItyarthaH  |  nanvevaM sarvatra sthitvA svAtantryeNa
    kartA Ishvaro.asti chet.h kathaM na dR^ishyata ityata Aha --
    `aj~nAnena' iti  |  tena aj~nAnena AvR^itabuddhitvena muhyanti
    bhagavantaM na jAnanti  || 15 ||

    In the matter of obtaining results, the lack of freedom of the
    jIva is re-inforced by `nAdatte', thus.  That without the Lord,
    the evil deeds of the jIva occurring due to attachment to jaDa
    do not give results of themselves.  Good action or puNya also
    does not give results independently.  Also, actions, and the
    invisible (results of action) are to be similarly known [to lack
    independence from the Lord].  That because only the Lord is
    potent independently of others, any karma, be it pApa or puNya,
    cannot give results of its own, thus is the meaning.  He also
    does not get smeared with puNya or pApa, thus is the meaning.
    But if there is there is an Independent Creator, a Lord who is
    present everywhere, then why is He not seen? -- for that, it is
    said `aj~nAnena' ("because of false knowledge" -- of one's
    potency, independence, etc.), thus.  By it, false knowledge, since
    the intellect is clouded, the creatures of the world are deluded,
    and do not know the Supreme Being.

This article is due to Shrisha Rao.

Created February 19, 1999.