Chapter 5 – सन्यासयोग: – YOGA OF RENUNCIATION OR REALIZATION OF ONE’S OWN NATURE – Part 6

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥ (5.14)

The Lord (which you read as your own true SELF) creates neither agency nor objects for the world; 1/2

nor contact with the fruits of works; rather it is the nature that acts. 2/2

न, neither; doe the प्रभुः, Self, the Master; सृजति, create; कर्तृत्वं, agentship; लोकस्य, for anyone, for the body etc. 1/2

that is, it does not become their impeller by ordering, ‘You do’; 2/2

न, not even; does It Itself create for anyone; कर्माणि, objects, most desireable things such as a picture etc.

That is to say, It does not even beome an agent.

Nor even does It create for anyone who has performed an action the association – संयोग – with the result – फल – of that कर्म .

The meaning is that, It does not even cause anyone to become an enjoyer, nor even does It Itself become the enjoyer.

If the Self does not Itself do anything at all and It does not cause others to do, then who is it that acts?

To that He answers: तु, but; it is स्वभाव: Nature, the divine Maya, Prakrti, which is of the nature of nescience;
which प्रवर्तते, acts.

Then there is this Upanishadic text which may be opposed to the contention that it is nature that acts.

एष ह्येवैनं साधुकर्म कारयति तं यमेभ्यो लोकेभ्यो उन्निनीषत एष उ एवैनमसाधु कर्म कारयति तं यमधॊ निनीषत । (कौषीतकि उपनिषद् 3.9)

This one truly indeed causes him whom he wishes to lead up from this world to perform good action. 1/2

This one also indeed causes him whom he wishes to lead downwards to perform bad action. 2/2

To this Bhagavan gives the following explanation.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ १५ ॥ (5.15)

The Self certainly neither accepts anybody’s vice nor virtue. Knowledge remains covered by ignorance. Thereby creatures become deluded.

From the standpoint of the highest reality, विभुः, the Omnipresent, the Supreme Lord; न एव, does not certainly;

आदत्ते, accept; कस्यचित्, anybody’s, any jiva’s; पापं, vice, च, and; सुकृतं, virtue; for in the highest reality the jiva has no agentship,

and the Supreme Lord is not an impeller.

How then are to be explained the Sruti, Smriti and common talk about them? As to this He says:

ज्ञानं, Knowledge, which is eternal, self-effulgent, of the nature of Existence-Knowledge-Bliss, non-dual and Supreme Truth;

and which is the substratum of te erroneous idea of difference among the jiva, Easwara and the world;

आवृतं, remains covered; अज्ञानेन, by ignorance, by the unreal darkness called माया which possesses the powers of covering and distorting.

तेन, thereby, owing to the covering of one’s nature;

जन्तवः, creatures, which are subject to births, the transmigrating ones, who are unaware of the real nature of things;

मुह्यन्ति, become deluded, experience the delusion (मोह) in the form of the world–constituted by the nine characteristics viz. knower, object of knowledge, means of knowledge, agent, object, instrument, enjoyer, enjoyable and enjoyment–, the distortion in the form of appearance of something as what it is not.

For the fools of this delusion called मोह in the form of the erroneous notion of difference among the jiva, Easwara and the world, which originates from the absence of the knowledge of the real nature of the Self as non-agent, non-enjoyer and non-dual Supreme Bliss, continues as a matter of experience. And since these two, the Sruti and the Smriti, which are subordinate to the text imparting knowledge of the factual nonduality, reiterate the notion of the fools in that state, therefore there is no fault.

In that case, since all are under the cover of the beginningless nescience, how can cessation of transmigration come about?

The answer comes next.

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