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Gita : Ch-4. Slo-14.





Srimad Bhagavad-Gita :


Chapter-4. ( Jnana-karma-sanyasa-yogam )


Slokam-14. ( Activities neverb implicate Me, nor are any aspirations for the results of any action by Me. One who knows in this way he never becomes entangled by karma-s.)


Na  mam  karmani  limpanti  na  me  karma-phale  sprha,


iti  mam  yobhijanati  karmabhir  na  sa  badhyate.


karmani  mam   na   limpanti  =  karma-s  never  affect  me;

me   karma-phale-sprha  na  =  I have  no  desire  in  the  fruits  of  karma;

iti  mam  yah  abhijanati   =  thus  whoever  knows  me;

Sa  karmabhiah  na  badhyate   =   he  is  not  entangled  by  karma-s.


Lord Krishna is declaring that actions do not bind Him as He has no desires to the rewards of any actions. This is not to imply that He does not want the best for creation but only He is equipoise to prakriti or material nature. Even though the Supreme Lord wills the creation into existence and always is the protector of dharma or eternal righteousness and out of His causeless mercy has the best wishes for its development He is not attached to it. This knowledge of this attribute of the Supreme Lord removes one's own misconceptions of attachment and craving for rewards to the point where one's desires are not binding by performing prescribed Vedic activities exclusively. In this way a person of Vedic knowledge so inclined would able to attain moksa or freedom from the cycle of birth and death. It is not that moksa comes to everyone automatically in due course of time in that case the whole world would be attaining liberation without the prerequisite knowledge. Therefore one should realise the atma or soul within the heart by knowledge in the mind. By this eternal life is achieved by the spiritually wise. How is this eternity to be understood? As the atma is without beginning or ending , kala or time is without beginning or ending.

One may wonder how is it possible that Lord Krishna is not implicated by any actions and that reactions to actions are not applicable to Him? To understand this one should look at it in the following way. Although the growth of mangoes, rice and papayas are undoubtedly supported by rain showers, the rain has no attachment not having any desire for tasting and enjoying the fruits. Similarly in this creation containing various human beings characterised by divine and demoniac natures, possessing good and evil propensities, performing righteous or unrighteous actions and receiving the bestowal of their reactions it is the Supreme Lord Krishna who sanctions these rewards. But there is no partiality or injustice coming from Him every human being creates their own karma or reactions to actions defined by the actions they have been performing life after life since time immemorial. In Brahma Sutras II.III.XXXIV written by Vedavyasa it states that: Partiality and injustice can never be attributed to the Supreme Lord as there are other considerations that must be taken into account and this is because the Vedic scriptures have declared it so. Lord Krishna confirms here that even those who know Him as the origin of creation and all the worlds and know that He is not implicated by any activity being transcendental to prakrit or material nature; these individuals also have their desires and worldly attachments terminated and are not bound by their actions.

The very nature of transcendentalism is being shown here by Lord Krishna declaring that actions of any type never affect Him even if they are for the protection of the universe because He is not touched by egoism and although He is the origin of all He is unattached and desireless. What is the use of saying Lord Krishna is not touched by them when even His devotees who know He is free from desire to fruits of any action are not bound by their actions as well. This is because one who knows the cause of Lord Krishna's being untouched by actions is due to the absence of all egoism, desires  and attachments subsequently has their own egoism, desires and attachments evaporated.

Whosoever understands Lord Krishna as being the origin of all as well as being transcendental to all will cease to entangle themselves with desires and attachments to rewards which results in acquiring karma or reactions to actions which binds one to samsara or the cycle of birth and death. It is from past karmas that one is existing in their present lifetime position. Such a person possessing such knowledge and acting upon it appropriately as described in these slokam-s will no longer be bound by karma.

To emphasise the distinction between Lord Krishna and other living entities He twice uses the word mam karmani meaning actions do not bind Me and mam abhijanati meaning one who knows Me in truth.

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


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Gita : Ch-13. Slo-13. Discussion-3.

12/07/2017.
Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)


jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,


anadimat  param   brahma  na  sat  tannasaducyate.



jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)



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Chapter-5. ( Karma-sanyasa-yogam )


Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)



(27).

Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,


pranapanau    samau    krtva     nasabhyantaracarinau.


( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,


vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.



27.

bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …