The Lord also declares that He too neither has the sense of doer-ship, nor craving for the fruit of actions (Gītā 4/13-14)
cātur-varṇyaṁ mayā sṛṣṭaṁ, guṇa-karma-vibhāgaśaḥ |
tasya kartāram api māṁ, viddhy akartāram avyayam ||
na māṁ karmāṇi limpanti, na me karma-phale spṛhā |
iti māṁ yo ’bhijānāti, karmabhir na sa badhyate ||
“The fourfold order was created by Me according to the modes of their nature and action. Though I am the creator, know Me, the immortal Lord, to be a non-doer. Since I have no craving for the fruit of actions, these don’t taint Me. He who knows Me thus (in reality), is not affected by actions.”
na ca māṁ tāni karmāṇi, nibadhnanti dhanañ-jaya |
udāsīna-vad āsīnam, asaktaṁ teṣu karmasu ||
(Gītā 9/9)
“O’ Dhananjaya (Arjun), these actions however, don’t bind Me, Who remains like one unconcerned with and unattached to such actions.”
It means that the Lord, in spite of performing all actions such as creation, sustenance and destruction etc., of the entire universe, does not get tainted with these actions i.e. He has neither the sense of doer-ship, nor enjoyer-ship. The soul, being a part of God, also neither acts, nor is tainted.
anāditvān nirguṇatvāt paramātmāyam avyayaḥ |
śarīra-stho ’pi kaunteya na karoti na lipyate ||
(Gītā 13/31)
“O’ Kaunteya, the self without beginning and without attributes, is imperishable Supreme soul, though dwelling in the body, it neither acts nor is tainted.”
There are two divisions – insentient and sentient. The insentient division is perishable, while the sentient division is imperishable. In the Gītā the Lord has called the insentient division by such names as“prakṛti”(nature), “Kshetra” (body or field) and perishable etc., and the sentient division by such names as “Purusha” (self), Kshetrajna(knower), imperishable etc. These two divisions like dark and light are totally unrelated with each other. The insentient division is unreal which has no existence while the sentient is real which exists –
nāsato vidyate bhāvo, nābhāvo vidyate sataḥ
(Gītā 2/16).
All actions are performed in the insentient division.
In the sentient division there is never any action in the least. The gross body and the actions performed with it, the subtle body and reflection done with it and the causal body and steadiness or trance experienced with it – all these are in the insentient division. All evils such as desire, the sense of mine and egoism etc., are also in the insentient division. Dependence on the alien (non-self) and action – these two are in the insentient division while dependence on God and repose (to do nothing for one’s own self) – these two are in the sentient division. To know these two divisions as different (separate) from each other is wisdom –
kṣetraṁ kṣetrī tathā kṛtsnaṁ, prakāśayati bhārata
(Gītā 13/34).
By this fire of wisdom all actions are totally destroyed –
api ced asi pāpebhyaḥ, sarvebhyaḥ pāpa-kṛt-tamaḥ
sarvaṁ jñāna-plavenaiva, vṛjinaṁ santariṣyasi
yathaidhāṁsi samiddho ’gnir, bhasma-sāt kurute ’rjuna
jñānāgniḥ sarva-karmāṇi, bhasma-sāt kurute tathā
(Gītā 4:36-37)
“Even if you are the most sinful of all sinners, you shall undoubtedly cross the ocean of sins by the boat of knowledge (wisdom) alone. O Arjuna, as the blazing fires burns fuel to ashes, so does the fire of wisdom reduce all actions to ashes.”
to be continued…..
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