न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते।।5.14।।
।।5.14।।परमेश्वर मनुष्योंके न कर्तापनकी न कर्मोंकी और न कर्मफलके साथ संयोगकी रचना करते हैं किन्तु स्वभाव ही बरत रहा है।
।।5.14।। लोकमात्र के लिए प्रभु (ईश्वर) न कर्तृत्व न कर्म और न कर्मफल के संयोग को रचता है। परन्तु प्रकृति (सब कुछ) करती है।।
5.14।। व्याख्या न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः सृष्टिकी रचनाका कार्य सगुण भगवान्का है इसलिये प्रभुः पद दिया है। भगवान् सर्वसमर्थ हैं और सबके शासक नियामक हैं। सृष्टिरचनाका कार्य करनेपर भी वे अकर्ता ही हैं (गीता 4। 13)।किसी भी कर्मके कर्तापनका सम्बन्ध भगवान्का बनाया हुआ नहीं है। मनुष्य स्वयं ही कर्मोंके कर्तापनकी रचना करता है। सम्पूर्ण कर्म प्रकृतिके द्वारा किये जाते हैं परन्तु मनुष्य अज्ञानवश प्रकृतिसे तादात्म्य कर लेता है और उसके द्वारा होनेवाले कर्मोंका कर्ता बन जाता है (गीता 3। 27)। यदि कर्तापनका सम्बन्ध भगवान्का बनाया हुआ होता तो भगवान् इसी अध्यायके आठवें श्लोकमें नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ऐसा कैसे कहते तात्पर्य यह है कि कर्तापन भगवान्का बनाया हुआ नहीं है अपितु जीवका अपना माना हुआ है। अतः जीव इसका त्याग कर सकता है।भगवान् ऐसा विधान भी नहीं करते कि अमुक जीवको अमुक शुभ अथवा अशुभ कर्म करना प़ड़ेगा। यदि ऐसा विधान भगवान् कर देते तो विधिनिषेध बतानेवाले शास्त्र गुरु शिक्षा आदि सब व्यर्थ हो जाते उनकी कोई सार्थकता ही नहीं रहती और कर्मोंका फल भी जीवको नहीं भोगना पड़ता। न कर्माणि पदोंसे यह सिद्ध होता है कि मनुष्य कर्म करनेमें स्वतन्त्र है।न कर्मफलसंयोगम् जीव जैसा कर्म करता है वैसा फल उसे भोगना पड़ता है। जड होनेके कारण कर्म स्वयं अपना फल भुगतानेमें असमर्थ हैं। अतः कर्मोंके फलका विधान भगवान् करते हैं लभते च ततः कामान्मयैव विहितान्हि तान् (गीता 7। 22)। भगवान् कर्मोंका फल तो देते हैं पर उस फलके साथ सम्बन्ध भगवान् नहीं जोड़ते प्रत्युत जीव स्वयं जोड़ता है। जीव अज्ञानवश कर्मोंका कर्ता बनकर और कर्मफलमें आसक्त होकर कर्मफलके साथ अपना सम्बन्ध जोड़ लेता है और इसीसे सुखीदुःखी होता है। यदि वह कर्मफलके साथ स्वयं अपना सम्बन्ध न जोड़े तो वह कर्मफलके सम्बन्धसे मुक्त रह सकता है। ऐसे कर्मफलसे सम्बन्ध न जोड़नेवाले पुरुषोंके लिये अठारहवें अध्यायके बारहवें श्लोकमें संन्यासिनाम् पद आया है। उन्हें कर्मोंका फल इस लोक या परलोकमें कहीं नहीं मिलता। यदि कर्मफलका सम्बन्ध भगवान्ने जोड़ा होता तो जीव कभी कर्मफलसे मुक्त नहीं होता।दूसरे अध्यायके सैंतालीसवें श्लोकमें भगवान् कहते हैं मा कर्मफलहेतुर्भूः अर्थात् कर्मफलका हेतु भी मत बन। तात्पर्य हुआ कि सुखीदुःखी होना अथवा न होना और कर्मफलका हेतु बनना अथवा न बनना मनुष्यके हाथमें है। यदि कर्मफलका सम्बन्ध भगवान्का बनाया हुआ होता तो मनुष्य कभी सुखदुःखमें सम नहीं हो पाता और निष्कामभावसे कर्म भी नहीं कर पाता जिसे करनेकी बात भगवान्ने गीतामें जगहजगह कही है (जैसे 4। 20 5। 12 14। 24 आदि)। शङ्का श्रुतिमें आता है कि भगवान् जिसकी ऊर्ध्वगति करना चाहते हैं उससे तो शुभकर्म करवाते हैं और जिसकी अधोगति करना चाहते हैं उससे अशुभकर्म करवाते हैं (टिप्पणी प0 301.1)। जब भगवान् ही शुभाशुभ कर्म करवाते हैं तो फिर भगवान् किसीके कर्तृत्व कर्म और कर्मफलसंयोगकी रचना नहीं करते ऐसा कहना तो श्रुतिके साथ विरोध हुआ समाधान वास्तवमें श्रुतिके उपर्युक्त कथनका तात्पर्य शुभाशुभ कर्म करवाकर मनुष्यकी ऊर्ध्वगति और अधोगति करनेमें नहीं है प्रत्युत प्रारब्धके अनुसार कर्मफल भुगताकर उसे शुद्ध करनेमें है (टिप्पणी प0 301.2) अर्थात् मनुष्य शुभाशुभ कर्मोंका फल जैसे भोग सके भगवान् कृपापूर्वक उसे कर्मबन्धनसे मुक्त करके अपना वास्तविक प्रेम प्रदान करनेके लिये (उसके प्रारब्धके अनुसार) वैसी ही परिस्थिति और बुद्धि बना देते हैं। जैसे जिस मनुष्यको प्रारब्धके अनुसार धनकी प्राप्ति होनेवाली है उसे व्यापार आदिमें वैसी ही (खरीदने आदिकी) प्रेरणा कर देते हैं अर्थात् उस समय उसकी वैसी ही बुद्धि बन जाती है और जिसे प्रारब्धके अनुसार हानि होनेवाली है उसे व्यापार आदिमें वैसी ही प्रेरणा कर देते हैं। तात्पर्य यह है कि मनुष्य जिस प्रकारसे अपने शुभाशुभ कर्मोंका फल भोग सके भगवत्प्रेरणासे वैसी ही परिस्थिति और बुद्धि बन जाती है।यदि श्रुतिका यही अर्थ लिया जाय कि भगवान् जिसकी ऊर्ध्वगति और अधोगति करना चाहते हैं उससे शुभ और अशुभकर्म करवाते हैं तो मनुष्य कर्म करनेमें सर्वथा पराधीन हो जायगा और शास्त्रों सन्तमहात्माओं आदिका विधिनिषेध गुरुकी शिक्षा आदि सभी व्यर्थ हो जायँगे। अतः यहाँ श्रुतिका तात्पर्य कर्मोंका फल भुगताकर मनुष्यको शुद्ध करना ही है।स्वभावस्तु प्रवर्तते कर्तापन कर्म और कर्मफलका सम्बन्ध इन तीनोंको मनुष्य अपने स्वभावके वशमेंहोकर करता है। यहाँ स्वभावः पद व्यष्टि प्रकृति(आदत) का वाचक है जिसे स्वयं जीवने बनाया है। जबतक स्वभावमें रागद्वेष रहते हैं तबतक स्वभाव शुद्ध नहीं होता। जबतक स्वभाव शुद्ध नहीं होता तबतक जीव स्वभावके वशीभूत रहता है।तीसरे अध्यायके तैंतीसवें श्लोकमें प्रकृतिं यान्ति भूतानि पदोंसे भगवान्ने कहा है कि मनुष्योंको अपनी प्रकृति अर्थात् स्वभावके वशीभूत होकर कर्म करने पड़ते हैं। यही बात भगवान् यहाँ तु स्वभावः प्रवर्तते पदोंसे कह रहे हैं।जबतक प्रकृति अर्थात् स्वभावसे जीवका सम्बन्ध माना हुआ है तबतक कर्तापन कर्म और कर्मफलके साथ संयोग इन तीनोंमें जीवकी परतन्त्रता बनी रहेगी जो जीवकी ही बनायी हुई है।उपर्युक्त पदोंसे भगवान् यह कह रहे हैं कि कर्तृत्व कर्म और कर्मफलसंयोग (भोक्तृत्व) तीनों जीवके अपने बनाये हुए हैं इसलिये वह स्वयं इनका त्याग करके निर्लिप्तता अनुभव कर सकता है। सम्बन्ध जब भगवान् किसीके कर्तृत्व कर्म और कर्मफलसंयोगकी रचना नहीं करते तो फिर वे किसीके कर्मोंके फलभागी कैसे हो सकते हैं इस बातको आगेके श्लोकमें स्पष्ट करते हैं।
।।5.14।। वेदों में ईश्वर के विषय में प्रतिपादन करते हुये कहा गया है कि वह सर्वज्ञ सर्वशक्तिमान् सर्वद्रष्टा कर्माध्यक्ष और कर्मफलदाता है जो समस्त जीवों को उनके कर्मों के अनुसार ही न्यायपूर्वक फल प्रदान करता है। यहाँ परमात्मा का वर्णन जगत् के साथ उसके सम्बन्ध को दिखाकर किया गया है।परमात्मा न कर्तृत्व को उत्पन्न करता है और न ही कर्मों का अनुमोदन करता है। कर्म का फल के साथ संयोग कराना यह भी उसका कार्य नहीं।अनेक व्याख्याकारों के मतानुसार इस श्लोक में प्रभु शब्द से कर्माध्यक्ष कर्मफलदाता ईश्वर को सूचित किया गया है परन्तु भगवान् के कथन से उनके मत की पुष्टि नहीं होती। विचार करने पर कोई भी विद्यार्थी स्पष्ट रूप से समझ सकता है कि यहाँ भगवान अर्जुन को निरुपाधिक चैतन्य आत्मा का स्वरूप समझाने का प्रयत्न कर रहे हैं। यहाँ आत्मा का तीन शरीरों स्थूल सूक्ष्म और कारण के साथ सम्बन्ध बताया गया है।यदि श्रीकृष्ण के कथन के अनुसार आत्मा का कर्तृत्व कर्म और कर्मफल संयोग से कोई सम्बन्ध नहीं है तब हमारे जीवन का भी आत्मा के साथ कोई सम्बन्ध नहीं होना चाहिये क्योंकि कर्तृत्वादि से भिन्न हमारे जीवन का अस्तित्व ही नहीं है। तथापि आत्मा के अभाव में किसी भी वस्तु का न अस्तित्व है और न क्रियारूप व्यापार। इसलिये आत्मा और अनात्मा के बीच किसीनकिसी प्रकार का सम्बन्ध होना अनिवार्य है और उस विचित्र सम्बन्ध रहित सम्बन्ध का वर्णन यहाँ किया गया है।यह तो सर्वविदित है कि मनुष्य की नाक अपनी जगह पर सुस्थिर रहती है। उसमें स्वेच्छा से अथवा अनिच्छा से गति नहीं होती। और फिर भी यदि कोई व्यक्ति जल में अपने मुख को देखते हुये यह पाये कि उसकी नाक किसी कील पर लटकी हुयी वस्तु के समान हिल रही है तब वह क्या सोचेगा वह जानेगा कि नाक अपने स्थान पर सुस्थित है तथापि जल में वह उसे हिलती दिखाई दे रही है। स्पष्ट है कि चेहरे के प्रतिबिम्ब की स्थिति जल की स्थिति पर निर्भर करती है। आत्मा में न कर्तृत्व है और न क्रिया परन्तु उपाधियों में व्यक्त आत्मा जिसे जीव कहते हैं के लिए कर्तृत्व कर्म और फल संयोग प्राप्त हो जाते हैं।विद्युत स्वयं स्थिर शक्ति है। उसके उत्पादन के पश्चात् उसका वितरण करने पर अनेक प्रकार के उपकरणों के माध्यम से वह अनेक रूपों में व्यक्त होती है। चैतन्यस्वरूप आत्मा भी जड़ उपाधियों से परिच्छिन्नसा हुआ कर्तृत्वादि को प्राप्त होता है।कर्मों का कर्ता और भोक्ता जीव है आत्मा नहीं। स्वभाव अर्थात् त्रिगुणात्मिका माया के सम्बन्ध से ही आत्मा में कर्तृत्व और भोक्तृत्वादि गुण प्रतीत होते हैं।पारमार्थिक दृष्टि से आत्मा प्रकृति के गुणों से सर्वथा निर्लिप्त ही है। भगवान् कहते है
5.14 The Self does not create agentship or any objects (of desire) for anyone; nor association with the results of actions. But it is Nature that acts.
5.14 Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions. But it is Nature that acts.
5.14. The Lord (Self) acires neither the state of being a creator of the world, nor the actions, nor the connecting with the fruits of their actions. But it is the inherent nature [in It] that exerts.
5.14 न not? कर्तृत्वम् agency? न not? कर्माणि actions? लोकस्य for this world? सृजति creates? प्रभुः the Lord? न not? कर्मफलसंयोगम् union with the fruits of actions? स्वभावः nature? तु but? प्रवर्तते leads to action.Commentary The Lord does not create agency or doership. He does not press anyone to do actions. He never tells anyone? Do this or do that. He does not bring about the union with the fruit of actions. It is Prakritit or Nature that does everything. (Cf.III.33)
5.14 Prabhuh, the Self; na srjati, does not create; lokasya, for anyone; kartrtvam, agentship, by saying Do this; or even karmani, any objects-such objects as chariot, pot, palace, etc. which are intensely longed for; nor even karma-phala-samyogam, association with the results of actions-association of the creator of a chariot etc. with the result of his work. Objection: If the embodied one does not do anything himself, and does not make others do, then who is it that engages in work by doing and making others do? The answer is: Tu, but; it is svabhavah, Nature- ones own (sva) nature (bhava)-characterized as ignorance, Maya, which will be spoken of in, Since this divine Maya (7.14); pravartate, that acts. But from the highest standpoint-
5.14 Na kartrtvam etc. This Soul does not do anything for anything. But, Its exertion is only Its inherent nature and it is not due to any desire for results. For, the Bhagavat, the Conscious Energy Itself Whose ultimately true inherent nature is the Illumination-Bliss-Freedom-of-Will, and Which brings out, merely by Its own nature, the continuous series of creation, manitenance and withdrawl of all (the Universe); hence in It, there is never a departure, even to a little extent, from Its own inherent nature. Hence there is no such thing as a particular stage of being a creator i.e., a creatorhood separate [from Itself]. Because that does not exist, what actions can be there ? If actions are not there, the fruit is to be of what or for whom ? Then what connection could be three with the fruit of action ? [Further], action in this context is [only] the kriya-[sakti] or creative energy [which is nothing but His will], and result of action too in only the fruit of this kriya. For example, the activity like rotating the [potters] wheel by the stick is not [actually] different [from what is to be created i.e., the pot]. Nor the creator of the pot is different from it. For, all exist within the Conscious Energy. Therefore, it is only the Animate Sovereign Supreme Lord that manifests in this and that form. Therefore there exist no activity and its result etc., apart from That. This is demonstrated conclusion [of the scriptures]. So, if there is no activity or its result [as stated above], then even the result, ordained in [the scriptural] injunctions cannot have a status of being produced by the unseen [cause]. After saying this in the other first hemistich [of the following verse], the Lord justifies in the other hemistich the same statement with reference to the men of mundane life :-
5.14 When the world of embodied selves exists in conjunction with the Prakrti in the form of gods, animals, men, immobile things etc., the master (Prabhu i.e., the Jiva who is the master of the body), who is not subject to Karma and is established in Its own essential nature, does not bring about: (i) the agency of gods, men etc. (ii) their manifold and particular actions and (iii) their connection with the fruits in the form of embodiment as gods etc., resulting from their actions. Who then brings about agency etc.? It is only the tendencies that act. A tendency (Svabhava) is subtle impressions (Vasanas) originating from Prakrti. The meaning is that agency, etc., do not originate from the natural or pristine condition of the self but are generated by the subtle impressions created by misconceiving those forms of Prakrti etc., as of the self. This is the result of the conjunction of the self with Prakrti in the form of gods, etc., which has been generated by the flow of previous Karmas brought about in beginningless time.
“Well if the jiva is actually not the doer of activities, then, from seeing the jiva doing and enjoying everywhere in the universe created by the Supreme Lord, I think that the Lord makes the jlva act by force. Therefore, injustice and cruelty must be present in the Lord (for causing such illusion).” No, that is not true at all. He does not make the jiva do activities nor does he give the jiva the results of his activities. Rather the nature of the jiva in the form of his beginningless ignorance alone produces this. That ignorance makes the jiva assume the false identification as the doer.
The Vedic scriptures state that the Supreme Lord causes the one whom He wishes to rise up from this world perform meritorious actions and He causes one whom He wishes to cast down perform degraded actions which infers that it is by the will of the Supreme Lord that a person is directed to perform acts leading to merit and demerit. Apprehending such a doubt Lord Krishna clarifies this point in this verse and the next stating: prabhuh or the Supreme Lord does not create any agency in the world of beings, rather it is the embodied beings own individuals nature and the level of nescience and ignorance of the atma or soul that determines how they act out existence. As the energising source of all created beings the Supreme Lord Krishna engages all beings to be active and naturally disposed they gravitate to perform actions for the objects of their desires out of primeval nescience. But the Supreme Lord has no influence on their decision and no involvement in their actions.
Although the word prabhu may be used in addressing elevated personalities who are superior to all others. Here Lord Krishna is using it to mean the Supreme Lord declaring He is not responsible for the actions of living entities. The word loka means world and lokasya is refering to the people of the world. Now begins the summation. Even as the mandate for regency bequeathed by a king upon his son is limited; even so is the independence to perform actions bestowed by the Supreme Lord upon human beings limited as well. To dispel the doubt that human beings might be independent in their actions and consequential reactions regarding the righteous or unrighteous merits or demerits of such actions this verse is responding to. The answer is the Supreme lord does not inaugurate independence of action or initiate the consequential results of actions for any being. Otherwise it would have been unnecessary to include the word lokasya to denote people of the world. Even though the son of the king is ruling over a province of the kingdom and enjoying the fruits having limited independence from the king but he is still responsible for his actions and rulership. In the same way the actions performed by the embodied being and the resulting reactions are not caused by the dependence upon the Supreme Lord but by the results of ones own activities. When a person believes they are the performer of actions they take on the responsibility of determining their destiny independent of the Supreme Lord and thus has to accept responsibility for suffering the consequences. The Supreme Lord as the energising source of all creation impels all beings. This means He impels them by their svabhavas or natural propensity as given in the sloka or verse. All the impulses of the all living beings is induced and activated by the Supreme Lord by His internal potency. Only the Supreme Lord is independent. Everything else is dependent upon Him. Being completely independent within Himself and transcendental to prakriti or material nature, He has no connection with dualities or the three modes prakriti or the merits and demerits associated with actions. The intellect of humans being enveloped in ignorance since time immemorial is not aware of these eternal truths as given in the Varaha Purana. The Supreme Lord Krishna is the Lord of all by His natural propensity thus He is known as svabhava. He creates the heat of the sun and seeds the clouds with water causing rains and also stops the rain by His will. The power and majesty of the Supreme Lord is described in innumerable ways. His intrinsic qualities and attributes such as all power, all knowledge, renunciation and beauty. The ancient adage that without the sanction of the Supreme Lord not a leaf may fall nor a blade of grass grow is factual and all due to the potency of His intrinsic qualities and attributes. Creation is but His natural propensities manifesting with effusive activity. Statements in the Vedic scriptures like the above reveal nothing which is not His natural propensity nor His active or non-active attributes so no contradiction. The inability to adequately describe the activities of the Supreme Lord has been explained already in the second chapter so it is not necessary to repeat it again. In the absence of the special attributes of the Brahman or spiritual substratum pervading all existence, other actions which are transcendental to material nature are not applicable to Him and thus need not to be attributed to Him although this reality is contrary to the erroneous, intemperate speculations of the sunyavadis or nihilists it need not be rebutted. The mere statement that the sunyvadis give that the Supreme Lord is without any special attributes or the statement that the mayavadis give that the Supreme Lord possess no attributes both establish the reality of His existence. The ability to communicate with every living being internally, the utility of the divine sound OM His personal sound manifestation that pervades all creation along with His effulgence known as the Brahman are all manifestations of His special attributes establishing the reality of His existence. Otherwise such attributes would have to be understood by supporting proofs and that would be defective in knowing Him and this is not the case. The Supreme Lord has the attribute of inconceivability. If this attribute of inconceivability is to be understood by the exclusion of His special attributes then such inconceivability must also be an attribute of His existence, otherwise any attempts to further comprehend His attributes will be defective. The word sarva meaning all and other descriptions do not categorically establish the reality of the Supreme Lords existence nor can all the evidences and proofs that have already been established prove His supremacy and existence. His attributes like the seven types of essence are perpetually established even when they are not perceivable. By His self-effulgence manifested into the Brahman, His existence is not easily established either; but His self-effulgence is specially accepted as an established fact due to it not being illuminated by any external source. The possessor of action and the performance of action are not contradictory by normal experience and knowledge and the object of knowledge cannot be experienced without the knower of knowledge. Therefore the erroneous hypothesis of the uninformed speculators does have any significance. The Supreme Lord Krishna is the sole performer of all actions, everything is under His control and subservient to Him. In the Paingi Scripture states that nothing can be accomplished without the Supreme Lord initiating the action.
The word prabhu means master or ruler and the atma or soul representing an eternal portion of the Supreme Lord is the ruler of each physical body. By its eternal nature it is beyond the influence of actions and reactions and resides impervious to them in its own nature. This atma being the individual soul is not the originator in the material creation of the four categories of living entities: the demi-gods, human beings, the fauna or animal kingdoms and the flora or plant kingdom. The atma is also not subject to any activities of authorship emanating from these four categories, nor any connection to the resultant reactions of any activity such as descending into the animal species or ascending to the heavenly spheres and becoming a demi-god. What is it then that accomplishes all these activities? It is the very nature inherent within all beings which is the cause of all designations. By nature it is meant the samkaras or impressions from past lifetimes formatted by the reactions from the chain of activities generated since time immemorial. By nature it is also meant the illusion of authorship and the terminal habit of regarding the temporary physical body as a constitute of the eternal atma. Thus it can be clearly discerned that the essential nature of the atma being eternal has no interconnection to the authorship of actions or the doership of actions which are temporary and the products of association with material matter.
The word prabhu means master or ruler and the atma or soul representing an eternal portion of the Supreme Lord is the ruler of each physical body. By its eternal nature it is beyond the influence of actions and reactions and resides impervious to them in its own nature. This atma being the individual soul is not the originator in the material creation of the four categories of living entities: the demi-gods, human beings, the fauna or animal kingdoms and the flora or plant kingdom. The atma is also not subject to any activities of authorship emanating from these four categories, nor any connection to the resultant reactions of any activity such as descending into the animal species or ascending to the heavenly spheres and becoming a demi-god. What is it then that accomplishes all these activities? It is the very nature inherent within all beings which is the cause of all designations. By nature it is meant the samkaras or impressions from past lifetimes formatted by the reactions from the chain of activities generated since time immemorial. By nature it is also meant the illusion of authorship and the terminal habit of regarding the temporary physical body as a constitute of the eternal atma. Thus it can be clearly discerned that the essential nature of the atma being eternal has no interconnection to the authorship of actions or the doership of actions which are temporary and the products of association with material matter.
Na kartritwam na karmaani lokasya srijati prabhuh; Na karmaphala samyogam swabhaavas tu pravartate.
na—neither; kartṛitvam—sense of doership; na—nor; karmāṇi—actions; lokasya—of the people; sṛijati—creates; prabhuḥ—God; na—nor; karma-phala—fruits of actions; sanyogam—connection; svabhāvaḥ—one’s nature; tu—but; pravartate—is enacted
