SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
na māṁ karmāṇi limpanti
na me karma-phale spṛhā
‘Works soil Me not. No interest have I in works’ fruit.’
Because, the wonderful works of creation etc., do not soil Me, i. e., do not bind Me. The wonderful variety, such as deva, man etc., are beings created by their own deeds of merit and demerit. Hence, inasmuch as one’s own deed, or no-deed results in his becoming conditioned or not conditioned in material existence (prāptāprāpta-viveka), the man himself is his author; and I, am free, i.e., I am No-author (in the sense that I am not answerable for the conditions which creatures bring upon themselves by their own deeds or works).
I am No-author, again, for another reason: that the born (or created in the world) embodied souls (kshetrajñas), —who by the conditions of creation, get endowed with limbs and bodies— take to enjoying the things of the world, as a consequence of their (selfish) attachment to fruit1. Hence it is these that have interest in the fruits of kosmic creations, not that I have any interest.
The Sūtra-kāra (or Vyāsa, the framer of what are known as Brahma-sūtras, Vedānta-sūtras or Vyāsa-sūtras, or aphorisms exegetic of the Upanishads), says :—
‘(The Lord) cannot be reproached with ‘inequality and cruelty’, for (karma=merit and demerit) are regarded (by Him)’2
Bhagavān Parāśara as well, declares:—
‘In the act constituting the creation of beings, (He the Lord) is but the directing (or instrumental) Cause, because the creating forces verily have their roots in nature (pradhāna)3.
‘Save that ideal (or instrumental) Cause, no other is desired, and, O chief of ascetics!, the beings (deva) etc., come into their (conditioned) existences in accordance with (their) own (karma)-potencies.’4
I, Paramount Spirit (Paramapurusha), indeed, am the fashioning ideal Cause of the created beings, the devas and such like ; but the chief factors determining the diversities of the kosmos, such as the devas, man etc., are the antecedent karma-potencies.
Save the instrumentality (or ideality), save the schematic power vested in Me, the Supreme Spirit, no other is needed to fashion out the marvellous representation of creatures, as devas etc., in their embodied condition, except the inherent primal karma-potencies, by which creatures become enfigured.
archived in http://githa.koyil.org
- Cp. Svet: Up: 1-8. ‘Anīśaś-chātmā badhyate bhoktṛi-bhāvāt’ etc., and many other passages. ↩
- (Brahma-sūtra II-1 -34) = ‘Vaishamya-nairghṛiṇye na, sāpekshatvāt’ etc. ↩
- ‘Pradhāna’ means the tendencies in the matter-stuff of creation, impressed thereon by the spiritual entities who are encased therein, by their Karma. Hence ‘pradhāna’ means karmic forces, or samskārās or skandhās (as the Buddhists call). This is equivalent to the Greek notion of ‘plastic nature’. ↩
- Vishṇu Pur: I-4-51, 52:—
‘Nimitta-mātram-evāyam’ etc. ↩