न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।
उदासीनवदासीनमसक्तं तेषु कर्मसु।।9.9।।
।।9.9।।हे धनञ्जय उन (सृष्टिरचना आदि) कर्मोंमें अनासक्त और उदासीनकी तरह रहते हुए मेरेको वे कर्म नहीं बाँधते।
But then it could be wondered how is it that the Supreme Lord being responsible for so many diverse activities in creation is still not bound by them like the embodied souls. Anticipating such a question Lord Krishna states that He is udasinavad asinam or situated in neutrality, so no actions can bind Him. Attachment to the result of actions is what causes bondage. The Supreme Lord has no such attachments being that He is complete possessing everything with nothing to desire. Therefore the state of neutrality precludes indifference and does not lead to bondage. Desire is incompatible with indifference and vice versa thus by neutrality one is not attached.
Indifferent and neutral is what Lord Krishna is indicating by the word asaktam meaning unattached. The Vedic scriptures declare the Supreme Lord is neither known by speech nor engaged in actions. The Bhagavat Purana states: The elements, the performance of actions, time as well as the variegated attributes of all beings are due to His grace for without His grace nothing would exist. The Supreme Lord causes the creation and dissolution of unlimited universes again and again continuously in regulated cyclic succession without any effort. Understanding this how can He ever be attached to His actions. This is the purport. He never increases by creation or diminishes by dissolution while enacting His pastimes of performing any action. Naturally the Supreme Lord who controls all actions can never be bound any action.
The seemingly complex diversities of creation never implicate the Supreme Lord Krishna nor do they indicate a charge of mercilessness against Him due to His being asaktam or unattached. This is because the differences and all inequalities that exist in the demigods, humans, animals and plants lies in the fact that all jivas or embodied beings which are of a conscious and sentient nature have to account to the reactions of their past good deeds and misdeeds and hence their own actions determine such differences and inequalities. Hence difference in dispensation and inequality in allocation is not to be prescribed from the Supreme Lord due to the fact that he understands such designations as the merits and demerits of a living entities own karma or reactions to previous actions. So He is completely indifferent and totally neutral in all respects. If one were still to object that this conduct is not exemplary due to the lack of distinction between all atmas or souls at time of dissolution, it still is not a legitimate objection because all atmas are immortal and exist eternally and each and every one is accounted for. Also non-distinction at the tim of dissolution is valid because names and forms were absent at the time and all atmas existed before creation and creation is without beginning as confirmed in Brahma Sutras II.I.XXXV beginning na karmavibhagad-iti-chet which clarifies this objection as not being valid because creation is without beginning.
The seemingly complex diversities of creation never implicate the Supreme Lord Krishna nor do they indicate a charge of mercilessness against Him due to His being asaktam or unattached. This is because the differences and all inequalities that exist in the demigods, humans, animals and plants lies in the fact that all jivas or embodied beings which are of a conscious and sentient nature have to account to the reactions of their past good deeds and misdeeds and hence their own actions determine such differences and inequalities. Hence difference in dispensation and inequality in allocation is not to be prescribed from the Supreme Lord due to the fact that he understands such designations as the merits and demerits of a living entities own karma or reactions to previous actions. So He is completely indifferent and totally neutral in all respects. If one were still to object that this conduct is not exemplary due to the lack of distinction between all atmas or souls at time of dissolution, it still is not a legitimate objection because all atmas are immortal and exist eternally and each and every one is accounted for. Also non-distinction at the tim of dissolution is valid because names and forms were absent at the time and all atmas existed before creation and creation is without beginning as confirmed in Brahma Sutras II.I.XXXV beginning na karmavibhagad-iti-chet which clarifies this objection as not being valid because creation is without beginning.
