Contents
Srimad Bhagavad Gita -Ramanujacharya
Chapter-4 Jñāna Vibhāga Yogaḥ
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na māṃ karmāṇi limpanti na me karma phale spṛhā | I am not subjected to Karma through these various actions like projection, sustentation and dissolution [of the universe]. For the distinctions [among sentient beings] of gods, humans, Pretas[1] and animals, are not specifically caused by Me, but by each individual's particular Karma. Therefore, by the process of discriminating between the acquired and the inherent, it will be found that I am not the Originator of specific differences in the universe. The Jīvas (Selves) are endowed with bodies at the time of [the initial] universal projection in accordance with their own Karmas arising from attachment to results etc., In conformity with their own Karma they experience all the enjoyments available in the universe. Thus for them (the embodied Selves) alone is there desire for worldly achievements etc., and for the results of their actions, but for Me there is no such desire. The Author of the Vedanta Sutras agrees: 'No partiality or cruelty exists in God on account of the inequalities of creation being dependant on the Karma of jivas" [2]. The venerable Parāśara also agrees: 'He (the Lord) is only the instrumental cause in the creation of beings. The material cause is the karma of those to be created. With the exception of the instrumental cause, the sentient being that becomes embodied does not require another cause. A [created] thing is manifest in its present condition O best of ascetics, only through its own potentiality' [3]. The Supreme Being is only the operative cause with regard to the projection of beings ie., the embodied Selves of gods, humans and animals. The actual cause for the differences is the potentiality in the form of previous Karmas, of the Jivas themselves. He who realizes Me thus, to be the agent of manifestation etc. and yet the non-agent, ie., as one who has no desire for results of the acts of creation etc. — such a person is freed from the previous Karma which hinders the undertaking of Karma Yoga by causing attachment to results — such is the purport. Commentary |
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References and Context
- ↑ Drupada was the king of Panchala who hated Drona and prayed for a son who would kill him. A son was born froma yajna (sacrifice) that he had performed and he was named Drishtadyumna. He became the disciple of Drona and eventhough Drona new full well that the boy would eventually kill him, he still taught him all that he new about martialarts. So Duryodhana’s tone here is one of sarcasm.
- ↑ (Brahma Sutras., 2.1.34)
- ↑ (V.P., 1.4.51-2)