Bhagavad-gītā kiñcitadhītā One śloka a day - chapter 9.09 न च मां तानि कर्माणि निभध्नन्ति धनञ्जय | उदासीनवदासीनमसक्तं तेषु कर्मसु || ९ || na ca mām tāni karmāṇi nibadhnanti dhananjaya | udāsīnavadāsīnam asaktaṁ teṣu karmasu || 9 || Dhanañjaya (Arjuna)! These karmas do not bind Me who is seated as though indifferent, who is unconnected with reference to these karmas. Śaṅkara If you are the creator, then you are making people unequal, and therefore, are subject to merits and demerits being the cause of these inequalities. In explanation to this possible accusation, the Lord replies: Those actions of mine such as creation do not bind me, because ‘I am indifferent as it were’. The self is immutable and unattached – not clinging to fruits of action. The thought that ‘I do these actions’ do not come to me. In the case of others too, the cause of dissociation is the absence of the conceit of agency and the non-clinging to fruits of works. Otherwise, deluded man, like a silk-worm, will get bound by his works. This is the idea. Madhusūdhana Saraswatī Those karmas do not bind me, like a magician or a dreamer; they do not make Me liable to merit and demerit because of favoring or punishing, for they are unreal. I am seated unconnected and therefore, remain unaffected by the actions or its results. Bu this it stands stated that, even in the case of someone else as well, in whom there is absence of agentship and attachment to results of actions, actions do not become the cause of bondage. But when these two are present, the fool becomes bound by actions, like a silkworm. This is the idea. Pūjya Swami Dayananda Saraswati Paramśvara is not connected to any karmas, and rests as one who is absolutely indifferent. He is neither a liker nor a disliker. Ātmā does not chose between good karma and bad – it just illumines. Whenever you see an object there is a change in your antaḥ-karaṇa – and depending upon whether you like the object or dislike it, the response is different. Now If objects do not cause any change at all, just the vṛtti being there, it is called audāsīnyam. Like a perfertly neutral mind, ātmā also does not undergo any change – and is therefore, udāsinavat āsīnaḥ. There is also no connection to the result of action, since one is not a doer. Freedom from saṁsāra is a fact which is to be discovered, and in this discovery one sees that there is no kartṛtva or bhoktṛtva. Though Kṛṣṇa says he projects the entire universe, he also says that those karmas of creation, sustenance and destruction do not bind him.
Posted on: Mon, 26 Jan 2015 07:30:43 +0000
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