Bhagavad Gita - Chapter 5 - Shloka (Verse) 15

व्याख्या--'नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः'--पूर्वश्लोकमें जिसको 'प्रभुः' पदसे कहा गया है, उसी परमात्माको यहाँ 'विभुः' पदसे कहा गया है।कर्मफलका भागी होना दो प्रकारसे होता है--जो कर्म करता है, वह भी कर्मफलका भागी होता है और जो दूसरेसे कर्म करवाता है, वह भी कर्मफलका भागी होता है। परन्तु परमात्मा न तो किसीके कर्मको करनेवाला है और न कर्म करवानेवाला ही है; अतः वह किसीके भी कर्मका फलभागी नहीं हो सकता।सूर्य सम्पूर्ण जगत्को प्रकाश देता है और उस प्रकाशके अन्तर्गत मनुष्य पाप और पुण्य-कर्म करते हैं; परन्तु उन कर्मोंसे सूर्यका किञ्चिन्मात्र भी सम्बन्ध नहीं है। इसी प्रकार परमात्मतत्त्वसे प्रकृति सत्ता पाती है अर्थात् सम्पूर्ण संसार सत्ता पाता है। उसीकी सत्ता पाकर प्रकृति और उसका कार्य संसार-शरीरादि क्रियाएँ करते हैं। उन शरीरादिसे होनेवाले पाप-पुण्योंका परमात्मतत्त्वसे किञ्चिन्मात्र भी सम्बन्ध नहीं है। कारण कि भगवान्ने मनुष्यमात्रको स्वतन्त्रता दे रखी है; अतः मनुष्य उन कर्मोंका फलभागी अपनेको भी मान सकता है और भगवान्को भी मान सकता है अर्थात् सम्पूर्ण कर्मों और कर्मफलोंको भगवान्के अर्पण भी कर सकता है। जो भगवान्की दी हुई स्वतन्त्रताका दुरुपयोग करके कर्मोंका कर्ता और भोक्ता अपनेको मान लेता है, वह बन्धनमें प़ड़ जाता है। उसके कर्म और कर्मफलको भगवान् ग्रहण नहीं करते। परन्तु जो मनुष्य उस स्वतन्त्रताका सदुपयोग करके कर्म और कर्मफल भगवान्के अर्पण करता है, वह मुक्त हो जाता है। उसके कर्म और कर्मफलको भगवान् ग्रहण करते हैं।
जैसे सातवें अध्यायके पचीसवें श्लोकमें 'सर्वस्य' पदसे और छब्बीसवें श्लोकमें 'कश्चन' पदसे सामान्य मनुष्योंकी बात कही गयी है, ऐसे ही यहाँ 'कस्यचित्' पदसे अपनेको कर्ता और भोक्ता मानकर कर्म करनेवाले सामान्य मनुष्योंकी बात कही गयी है, न कि भक्तोंकी। कारण कि भावग्राही होनेसे भगवान् भक्तोंके द्वारा अर्पण किये हुए पत्र, पुष्प आदि पदार्थोंको और सम्पूर्ण कर्मोंको ग्रहण करते हैं (गीता 9। 26 27)।
'अज्ञानेनावृतं ज्ञानम्'--स्वरूपका ज्ञान सभी मनुष्योंमें स्वतः सिद्ध है; किन्तु अज्ञानके द्वारा यह ज्ञान ढका हुआ है। उस अज्ञानके कारण जीव मूढ़ताको प्राप्त हो रहे हैं। अपनेको कर्मोंका कर्ता मानना मूढ़ता है (गीता 3। 27)। भगवान्के द्वारा मनुष्यमात्रको विवेक दिया हुआ है, जिसके द्वारा इस मूढ़ताका नाश किया जासकता है। इसलिये इस अध्यायके आठवें श्लोकमें कहा गया है कि सांख्ययोगी कभी भी अपनेको किसी कर्मका कर्ता न माने और तेरहवें श्लोकमें कहा गया है कि सम्पूर्ण कर्मोंके कर्तापनको विवेकपूर्वक मनसे छोड़ दे।शरीरादि सम्पूर्ण पदार्थोंमें निरन्तर परिवर्तन हो रहा है। स्वरूपमें कभी कोई परिवर्तन नहीं होता। स्वरूपसे अपरिवर्तनशील होनेपर भी अपनेको परिवर्तनशील पदार्थोंसे एक मान लेना अज्ञान है। शरीरादि सब पदार्थ बदल रहे हैं--ऐसा जिसे अनुभव है वह स्वयं कभी नहीं बदलता। इसलिये स्वयंके बदलनेका अनुभव किसीको नहीं होता। अतः मैं बदलनेवाला नहीं हूँ--इस प्रकार परिवर्तनशील पदार्थोंसे अपनी असङ्गताका अनुभव कर लेनेसे अज्ञान मिट जाता है और तत्त्वज्ञान स्वतः प्रकाशित हो जाता है। कारण कि प्रकृतिके कार्यसे अपना सम्बन्ध मानते रहनेसे ही तत्त्वज्ञान ढका रहता है।'अज्ञान' शब्दमें जो 'नञ्'समास है, वह ज्ञानके अभावका वाचक नहीं है, प्रत्युत अल्पज्ञान अर्थात् अधूरे ज्ञानका वाचक है। कारण कि ज्ञानका अभाव कभी होता ही नहीं, चाहे उसका अनुभव हो या न हो। इसलिये अधूरे ज्ञानको ही अज्ञान कहा जाता है। इन्द्रियोंका और बुद्धिका ज्ञान ही अधूरा ज्ञान है। इस अधूरे ज्ञानको महत्त्व देनेसे, इसके प्रभावसे प्रभावित होनेसे वास्तविक ज्ञानकी ओर दृष्टि जाती ही नहीं--यही अज्ञानके द्वारा ज्ञानका आवृत होना है। इन्द्रियोंका ज्ञान सीमित है। इन्द्रियोंके ज्ञानकी अपेक्षा बुद्धिका ज्ञान असीम है। परन्तु बुद्धिका ज्ञान मन और इन्द्रियोंके ज्ञान-(जानने और न जानने-) को ही प्रकाशित करता है अर्थात् बुद्धि अपने विषय-पदार्थोंको ही प्रकाशित करती है। बुद्धि जिस प्रकृतिका कार्य है और जिस बुद्धिका कारण प्रकृति है, उस प्रकृतिको बुद्धि प्रकाशित नहीं करती। बुद्धि जब प्रकृतिको भी प्रकाशित नही कर सकती, तब प्रकृतिसे अतीत जो चेतन-तत्त्व है, उसे कैसे प्रकाशित कर सकती है! इसलिये बुद्धिका ज्ञान अधूरा ज्ञान है।
'तेन मुह्यन्ति जन्तवः'--भगवान्ने 'जन्तवः' पद देकर मानो मनुष्योंकी ताड़ना की है कि जो मनुष्य अपने विवेकको महत्त्व नहीं देते, वे वास्तवमें जन्तु अर्थात् पशु ही हैं, (टिप्पणी प0 303) क्योंकि उनके और पशुओंके ज्ञानमें कोई अन्तर नहीं है। आकृतिमात्रसे कोई मनुष्य नहीं होता। मनुष्य वही है, जो अपने विवेकको महत्त्व देता है। इन्द्रियोंके द्वारा भोग तो पशु भी भोगते हैं; पर उन भोगोंको भोगना मनुष्य-जीवनका लक्ष्य नहीं है। मनुष्य-जीवनका लक्ष्य सुख-दुःखसे रहित तत्त्वको प्राप्त करना है। जिनको अपने कर्तव्य और अकर्तव्यका ठीक-ठीक ज्ञान है, वे मनुष्य साधक कहलानेयोग्य हैं।अपनेको कर्मोंका कर्ता मान लेना तथा कर्मफलमें हेतु बनकर सुखी-दुःखी होना ही अज्ञानसे मोहित होना है। पापपुण्य हमें करने पड़ते हैं इनसे हम कैसे छूट सकते हैं सुखीदुःखी होना हमारे कर्मोंका फल है, इनसे हम अतीत कैसे हो सकते हैं?--इस प्रकारकी धारणा बना लेना ही अज्ञानसे मोहित होना है।जीव स्वरूपसे अकर्ता तथा सुख-दुःखसे रहित है। केवल अपनी मूर्खताके कारण वह कर्ता बन जाता है और कर्मफलके साथ सम्बन्ध जोड़कर सुखीदुःखी होता है। इस मूढ़ता(अज्ञान) को ही यहाँ 'तेन' पदसे कहा गया है। इस मूढ़तासे अज्ञानी मनुष्य सुखी-दुःखी हो रहे हैं, इस बातको यहाँ 'तेन मुह्यन्ति जन्तवः' पदोंसे कहा गया है।
सम्बन्ध--पूर्वश्लोकमें भगवान्ने बताया है कि अज्ञानके द्वारा ज्ञान ढका जानेके कारण सब जीव मोहित हो रहे हैं। अपने विवेकके द्वारा उस अज्ञानका नाश कर देनेपर जिस ज्ञानका उदय होता है, उसकी महिमा आगेके श्लोकमें कहते हैं।

वास्तवमें तो विभु ( सर्वव्यापी परमात्मा ) किसी भक्तके पापको भी ग्रहण नहीं करता और भक्तोंद्वारा अर्पण किये हुए सुकृतको भी वह नहीं लेता। तो फिर भक्तोंद्वारा पूजा आदि अच्छे कर्म एवं यज्ञ दान होम आदि सुकृत कर्म किस लिये अर्पण किये जाते हैं इसपर कहते हैं जीवोंका विवेकविज्ञान अज्ञानसे ढका हुआ है। इस कारण अविवेकी संसारी जीव ही करता हूँ कराता हूँ खाता हूँ खिलाता हूँ इस प्रकार मोहको प्राप्त हो रहे हैं।

It has been stated that the doership, enjoyership, and lordship of the Self are created by ignorance. Now, anticipating the doubt: 'For the one who has renounced all activities unto the Lord and who has Him as the sole refuge, the Lord takes up his sin or merit for the sake of favoring him—because he possesses the belief: 'He is my sole refuge; performing actions for His pleasure, I am to be favored by Him through His approval/acceptance of my sins, etc.'—(anticipating this, He says) even that does not belong to Him in reality, because He is immutable; this He states with 'But in reality' (paramārthatastu).

Having explained the words in the first half (of the verse), and raising an expectation to introduce the second half, He (Shankara) explains it with 'Why' (kimartham), etc.

Now, he who has surrendered solely to the Supreme Lord, who has renounced all actions in Brahman—where do the merits and sins he performs go? Because by "He is not tainted by sin like a lotus leaf by water" (5.10), the absence of taint for him has been stated. And thus, if you say "The Lord takes up the merit and sin of His devotee to grace him"—to that He says "Na" (No).

The all-pervading Supreme Lord does not take up, does not accept, the sin of anyone, even of His own devotee. Similarly, due to being fulfilled in desires, He does not indeed take the merit offered by devotees.

(Objection) Now, in reality, since the Jiva also is not distinct from Ishvara, there is absence of doership etc.; for Ishvara it is even more so. Therefore, why—having imagined a difference of oneself from Ishvara, with the idea "The Supreme Lord is to be worshipped, I am His devotee, for His sake actions characterized by worship, sacrifice, charity, oblation etc. are to be performed by me"—actions are performed by those solely surrendered to the Lord? And by others with the idea "I perform action, I cause to perform, I will enjoy its fruit, I will cause to enjoy"? If you say this, to that He says. Covered by Ignorance is the discriminative knowledge "I am free from doership etc."

Vasishtha also says: "It covers discrimination and generates worlds sufficiently." The previously mentioned Avidya—by that creatures are deluded, they attain delusion. Just as knowledge of the shell is covered by ignorance of the shell, by that arises the delusion of men that "This is silver"; similarly, "I am a worshipper, I perform action for God, I am the doer, the instigator, the enjoyer, the feeder"—in this way they are deluded; this is the meaning. By the word 'Jnana', the Self-luminous, Satchidananda-form Supreme Reality, which is the substratum of the illusion of difference between Jiva, Ishvara and World, (is intended)—but realizing the absence of a reason to abandon the commonly known meaning of the word 'Jnana', the Acharyas (Shankara/Sridhara?) did not interpret it so; this should be understood.

By this (interpretation of ours), the following view is also refuted: "Now, since partiality is observed in gracing the devotees and punishing the non-devotees, how is He 'Aptakama' (fulfilled)? To this He says 'By Ignorance'. Even punishment is grace in the form of chastisement—by such ignorance, the knowledge that 'The Supreme Lord is equal everywhere' is covered; due to that reason creatures—Jivas—are deluded. Meaning they consider partiality in the Lord." (This view is refuted because) Knowledge illuminates. And because it is illogical to imagine a meaning of 'Jnana' distinct from the one intended in "Those whose impurities are cleansed by Knowledge" (5.17).

And regarding what others (Ramanuja etc.?) interpreted—explaining "But Nature acts" (5.14) as "The inner organ acts"... "Now if so, what is the fate of dealings like 'Devadatta is a sinner', 'Yajnadatta is virtuous'? To this He says 'Nadatte' (Does not take). 'Chit'—the conscious Self; 'Kasya'—of the inner organ denoted by the word 'Ka' due to its association with the quality of being the locus of power of knowledge and power of action; (the Self) does not take the sin and merit of that (inner organ), does not make it related to Itself. He states the reason there—'Vibhu'. Meaning Changeless. Then how is this worldly dealing? To that He says 'Ajnanena'. By Ignorance—by the inner organ which is a modification of ignorance—'Jnana', i.e., the true nature, is covered. Meaning it is made the object of mutual superimposition of identity. Due to that reason, creatures—ignorant humans—are deluded. They deal with merit and demerit etc. as belonging to the Self"—this interpretation is to be ignored. Because when a proper sentence meaning is possible by the primary power (Mukhya-vritti), resorting to secondary power (Gauni-vritti etc.) and convoluted imagination is unjustifiable.

Nanu (Objection): By the Shruti text 'Indeed, He causes him whom He wishes to lead up from these worlds to perform good deeds; He indeed causes him whom He wishes to lead down... to perform evil deeds,' 'causership' is understood in the Supreme Lord. Then how is it said 'But Nature acts'? To this, He says 'does not take' (na ādatte).

He 'does not take' the 'sin' (pāpam) of 'anyone' (kasyacit)—i.e., of any agent—nor the 'merit' (sukṛtam). Because of the absence of causership. Because He is 'Vibhu,' i.e., all-pervading. The meaning is that He is actionless. For one who is active impels another and (consequently) receives his sin or merit. But this One is not like that; rather, like the Sun, He merely shines, but is not connected with the actions of the agents, etc., who are illumined by Him; this is the idea. His 'causership' is also by mere existence/presence, like the Sun. Just as 'the pot shines' and 'the sun illumines' (coexist without the sun acting), there is no contradiction with the cited Shruti.

(Objection): Why then do people perform actions for the worship of the Lord and fear their non-performance? Anticipating this doubt, He says 'by ignorance' (ajñānena). Just as if the knowledge of a universal Emperor—'I am the Lord of all, I am blissful'—is covered by the ignorance born of deep sleep, he sees there (in dream) various enemy armies and hundreds of great calamities, and becomes deluded thinking 'Alas, I am wretched, I am miserable'; similarly, these living beings, not knowing their own state of Brahman through the evidence 'I am Brahman,' considering themselves as separate from the Lord, and seeing a master-servant relationship between the Lord and the self, become deluded. And so says the Shruti: 'Now he who worships another deity thinking 'He is one and I am another,' he does not know. He is like a beast to the gods' (Brhadaranyaka Up. 1.4.10). The idea is that the Shruti 'He indeed causes...' also pertains only to the sphere of behavior of deluded people.

He "does not accept" (na ādatte) nor remove the sin (sorrow) of "anyone" (kasyacit) considered as related to oneself, such as a son, etc.; nor does He "accept" nor remove the merit (happiness) of "anyone" considered unfavorable. Because "this Master" (ayam vibhuḥ) is "not local" (na kvācitkaḥ)—He is not confined to a specific place like the bodies of gods, etc.; therefore, He is neither related to anyone nor unfavorable to anyone.

All this is "created by Vāsanā" (latent impressions). How does this contrary Vāsanā arise for one of such a (pure) nature? "Knowledge is enveloped by ignorance" (ajñānena āvṛtaṁ jñānam)—meaning, His knowledge is covered and contracted by previous actions (Karma) which are opposed to knowledge, in order to make Him fit for the experience of their fruits; by that Karma, which acts as a covering of knowledge, the connection with bodies like gods, etc., and the delusion in the form of identifying the Self with those respective bodies are born. And from that arises the Vāsanā of such identification with the Self and the Vāsanā for actions appropriate to that. From Vāsanā, the contrary identification of the Self and the undertaking of action become justifiable.

He connects this with what was stated earlier in its proper place: "By the raft of knowledge alone, you shall cross over all sin" (Gita 4.36), "The fire of knowledge reduces all actions to ashes" (Gita 4.37), "There is nothing purifying like knowledge" (Gita 4.38).

Since it is so, therefore He says—"does not take" (na ādatte). Even being the "Instigator" (prayojaka), the "Master" (prabhuḥ) "does not take" at all the sin or merit of anyone; i.e., He does not partake of it.

The reason for that is: He is "Vibhu," i.e., Full/Perfect; meaning one whose desires are fulfilled (āptakāma). If He caused actions out of desire for self-interest, then it would be so (He would share the fruit); but this is not the case. For, although He is fulfilled in desires, He is the Instigator through His inconceivable own Maya (acintya-nija-māyā) in accordance with the respective past actions (of beings).

"Nanu" (Objection): Since partiality is observed in His favoring the devotees and punishing the non-devotees, how can He be 'fulfilled in desires'? To this, He says—"by ignorance" (ajñānena).

Even punishment is merely grace in the form of chastisement—in this way, the knowledge that "the Supreme Lord is equal everywhere" is covered. By that reason, "creatures" (jantavaḥ), i.e., Jivas, get deluded; meaning, they attribute partiality to the Lord.

The explanation of the Self's non-doership etc., and of the Vasanas' (latent impressions') doership etc., constitutes the two halves of the verse "Nadatte" (Does not take). Since there is no occasion for taking up the sin and merit belonging to another, its prohibition is inappropriate; therefore, its effect 'suffering and happiness' is implied (lakshyate). Even there, attracting the happiness and suffering belonging to another into oneself is not possible; therefore, merely their 'removal' (apanayana) is intended; with this intention he says "Kasyachit" (Of anyone). To show the specific cause of 'removal' indicated by "Kasyachit", he says "Of one considered as related to oneself" etc.

Since interpreting "Adatte" (takes) as "Karoti" (does) etc. is inappropriate, and since it is used in the sense of 'taking away' (apaharana); and since by the prohibition of 'taking away', the prohibition of 'doing' is established equally; it is interpreted as "Na apanudati" (Does not remove).

"Vibhu" (All-pervading/Lord)—this is not intended as specific dimension (omnipresence) etc., because the Jiva's atomic nature is established by Shruti etc. Nor does it refer to Lordship (Prabhutva), as it is irrelevant here. Therefore, mere capability to enter into all bodies conducive to respective karmas, and absence of restriction to a specific place is intended. Therefore indeed, relationship and hostility regarding adventitious friends and enemies etc. are established as belonging only to the adventitious respective bodies, not to the Self. From that itself, it follows that the removal of suffering etc. regarding favorable and unfavorable persons is 'conditioned' (aupadhika). Thus, the word 'Vibhu' is intended to propound the absence of the cause useful for the absence of the effect (of removal); with this intention he says "Yato'yam" (Since this).

He raises a doubt to introduce the second half—with "Evamsvabhavasya" (Of one of such nature). "Viparita-vasana" (Contrary tendency)—meaning tendency contrary to one's nature. Here the answer is "Knowledge is covered by Ignorance."

"Avidya, termed as Karma, is considered another third power; by which that all-pervading power of the Knower of the Field (Kshetrajna) is enveloped, O King. It obtains all the extremely continuous miseries of Samsara; and because of being concealed by that, the power is termed Kshetrajna; O King, it exists in all beings in varying degrees" (Vishnu Purana 6.7.61-63)—remembering this statement of Bhagavan Parashara, he says "By the opponent of knowledge." Here, the meaning of the negative particle 'Nan' as 'other than that' or 'absence of that' is inappropriate for 'covering'; this is the purport.

"Sva-phala" (Its own fruit) etc.—for he (the Jiva) is not fit for experiencing the miseries of Samsara with uncontracted knowledge; this is the idea. To avoid total destruction (of knowledge), he states the figurative meaning of the word 'covering' as "Sankuchitam" (Contracted). "For there is no destruction of the knowing of the Knower" (Brihadaranyaka 4.3.30)—the meaning established by such Shruti is recalled by this.

"Connection with bodies like gods etc."—is the meaning intended by the word "Jantu" (Creature). And that (connection) is the channel for Karma in generating delusion. He states that this is the answer to the doubt—with "Tatashcha" (And thereby). He states that the performance of agreeable and disagreeable acts, which was denied in the Self, has another cause—with "Vasanat" (Due to Vasana/Tendency).

विभु अर्थात् सर्वव्यापी परमात्मा न किसी के पापकर्म को ग्रहण करता है और न पुण्य कर्म को। यह कथन पुराणों में वर्णित देवताओं की कल्पना से भिन्न है क्योंकि वहाँ देवताओं को जीवों के पाप और पुण्य कर्मों का लेखाजोखा रखने वालों के रूप में वर्णन किया गया है। कथा प्रेमी भक्त लोगों को वेदान्त सिद्धांत उनके प्रेम को आघात पहुँचाने वाला प्रतीत होता है और इसलिये वे गीता के स्थान पर श्रीकृष्ण की लीलाओं का अध्ययन कर भाव विभोर होना अधिक पसन्द करते हैं। ईश्वर के विषय में यह धारणा है कि मेघों के ऊपर कहीं आकाश में बैठा विश्व भर के प्राणियों के शुभअशुभ कर्मों का निरीक्षण करते हुए उनका ख्याल रखता है जिससे प्र्ालय के पश्चात् न्याय के दिन जब समस्त जीव उसके पास पहुँचें तो वह उनका कर्मानुसार न्याय कर सके। यह रोचक धारणा केवल सामान्य जनों की ही हो सकती है जिनकी बुद्धि अधिक विकसित नहीं है।समस्त विश्व के अधिष्ठानस्वरूप परमात्मा को जीवन के कर्मों से कोई प्रयोजन हो या परिच्छिन्न वस्तुओं में उसकी कोई विशेष रुचि हो ऐसा हम नहीं मान सकते। परमार्थ की दृष्टि से तो परिच्छिन्न जगत् का आत्यन्तिक अभाव है। केवल आत्म विस्मृति के कारण ही उपाधियों में व्यक्त हुआ वह आत्मा कर्तृत्व कर्म फलभोग आदि से जुड़ा हुआ प्रतीत होता है। समतल काँच के माध्यम से निर्गत सूर्यप्रकाश में कोई विकार नहीं होता परन्तु यदि वही प्रकाश एक प्रिज्म (आयत) में से निकले तो सात रंगों में विभाजित हो जाता है। इसी प्रकार एकमेव अद्वितीय सर्वव्यापी परिपूर्ण परमात्मा शरीर मन और बुद्धि इन आविद्यक उपाधियों में व्यक्त होकर नानारूप जगदाभास के रूप में प्रतीत होता है।यहाँ ज्ञान और अज्ञान के सम्बन्ध का सुन्दर वर्णन किया गया है। अज्ञान ज्ञान नहीं हो सकता और न ज्ञान अज्ञान का एक अंश। परस्पर विरोधी स्वभाव के कारण इन दोनों का सह अस्तित्व सम्भव नहीं हो सकता हैं। परन्तु यहाँ कहा गया है कि अज्ञान के द्वारा ज्ञान आवृत हुआ है यह ऐसे ही है जैसे किसी जंगल में सर्वत्र व्याप्त अंधकार में दूर कहीं प्रकाश की किरण को देखकर कहा जा सकता है कि वह प्रकाश अंधकार से आवृत है। अगले श्लोक में अज्ञान आवरण को दूर करने के उपाय तथा उसकी निवृत्ति के फल को विस्तार से बताया गया है।सत्य के अनावरण की प्रक्रिया में अज्ञान की निवृत्ति मात्र अपेक्षित है न कि ज्ञान की उत्पत्ति। इसलिए सत्य की प्राप्ति वास्तव में सिद्ध वस्तु की ही प्राप्ति है और कोई नवीन उपलब्धि नहीं। इसी बात को स्पष्ट करते हुए कहते हैं

Therefore, since action and its fruit are absent (in the Self), there is no 'creation by unseen fate' (adṛṣṭa-kṛtatā) regarding the fruit of injunctions either—having stated this with half (of the verse),

He speaks with the other half to justify it regarding transmigratory beings—"does not take" (na ādatte), etc.

Sins, etc., are not created by this (Self), but are created by one's own "ignorance"—just as through doubt (one perceives) poison in nectar.

"Nanu" (Objection): The Lord is the "Causer" and the Jiva is the "Doer." And such is the Shruti: "Indeed, He causes him whom He wishes to lead up from these worlds to perform good deeds; He indeed causes him whom He wishes to lead down... to perform evil deeds," etc. And the Smriti: "This ignorant creature is not the master of his own pleasure and pain; impelled by the Lord, he goes to heaven or to hell."

Thus, due to the possibility of the taint of sin and merit adhering to the Jiva and the Lord because of doership/causership and enjoyership/causer-of-enjoyment (respectively), how was it stated that "But Nature acts"? To this, He says—"In reality" (paramārthataḥ). "Vibhu," i.e., the Supreme Lord, "does not accept" the sin or merit of any Jiva at all; because in reality, there is an absence of doership in the Jiva and an absence of causership in the Supreme Lord.

(Question): How then do Shruti, Smriti, and worldly usage exist? To this, He says—"By ignorance" (ajñānena)—Knowledge is covered, i.e., veiled, by the false darkness called 'Maya' possessing the powers of veiling (āvaraṇa) and projecting (vikṣepa); (Knowledge which is) the substratum of the delusion of difference between Jiva, Ishvara, and Jagat (world), eternal, self-luminous, of the nature of Existence-Consciousness-Bliss, non-dual, and the Ultimate Truth. By that veiling of the true nature, "creatures" (jantavaḥ)—i.e., those subject to birth, transmigratory beings, those who do not see the nature of Reality—"are deluded" (muhyanti); they fall into the 'projection' (vikṣepa)—which is the appearance of something where it is not (atasmin tad-avabhāsa)—in the form of the nine-fold Samsara consisting of the knower (pramātṛ), known (prameya), means of knowledge (pramāṇa), doer (kartṛ), deed (karma), instrument (karaṇa), enjoyer (bhoktṛ), enjoyable (bhogya), and enjoyment (bhoga).

The delusion of difference between Jiva, Ishvara, and Jagat appears to the deluded ones due to the non-perception of the Self-nature which is non-doer, non-enjoyer, supreme bliss, and non-dual. And in that state, these Shruti and Smriti texts, which restate (translate) the cognition of the deluded, serve as subsidiary parts (vākya-śeṣa) to the sentences teaching the Real Non-duality; therefore, there is no defect.

Since the "Master" does not create (actions), therefore He does not bestow fruit by accepting anyone's sins or merits—He states this with "does not take" (na ādatte). "Vibhu" (All-pervading/Master) means unrestrained, capable of bestowing all fruits by His own will alone; He "does not take," i.e., does not accept the "sin," i.e., sinful action, of any Jiva; meaning, He does not give fruits like hell, etc., by accepting that. And He does not accept "merit" (sukṛtam) at all; meaning, He does not give happiness like heaven, etc., by accepting that.

Being "Vibhu," He acts according to His pleasure solely by the desire for His own sport (līlā); this is the idea.

"Tarhi" (Then)—from Shruti texts like "He indeed makes him perform good action..." (Kaushitaki Up. 3.9), it is established that the Lord alone gives fruit to all after making them perform respective actions; so how is this said (here)? To this, He says "by ignorance" (ajñānena).

"Knowledge"—which is of the nature of the Lord's form or the meaning of the Vedas—(is covered) "by ignorance" born of Prakriti; "by that" (tena), "creatures" (jantavaḥ), i.e., Jivas, "are deluded" (muhyanti), i.e., attain delusion; meaning, they speak otherwise (incorrectly).

In the Shruti, however, having first described the desire to bestow such fruits, the causality regarding action is stated subsequently; thus, the status of being (bound by) the fruit of action does not come (to God), but rather (His nature of) having diverse desires/wills is arrived at.

He "does not take" (na ādatte), i.e., does not accept, the sin of "anyone" (kasyacit), even of a devotee. And the "Vibhu" (All-pervading Lord) "does not accept" the "merit" (sukṛtam) performed by devotees either.

Why, then, is merit characterized by worship, sacrifice, charity, oblations, etc., performed by devotees? To this, He says—

"Knowledge" (jñānam), i.e., discriminative understanding, is "covered by ignorance" (ajñānena āvṛtam); "by that" (tena) "they are deluded" (muhyanti)—meaning, the undiscriminating transmigrating "creatures" (jantavaḥ) fall into delusion thinking "I act, I cause to act, I shall enjoy, I shall cause to enjoy."

Since it is so, therefore "He does not take" (na ādatte), i.e., does not partake of sin and merit. And His "causership" is applicable only through the release (provision) of the "most effective means" (sādhakatama) [instruments like senses/mind]. From statements like "(He released) the intellect, senses, mind, and vital forces..." (Bhagavatam 10.87.2), the truth is that the Self (Lord) alone is the cause here regarding the engagement in the means of enjoyment and liberation through them. Therefore, everything is created by nature (svabhāva).

"Nanu" (Objection): Being parts of Him, how do these (souls) get deluded by the "material nature"? Due to ignorance of their true nature—He states with "by ignorance" (ajñānena). There, "knowledge"—regarding the true nature—is "covered by ignorance," i.e., by the first node (parva) of Avidyā which is 'ignorance of one's true nature'; and subsequently by other nodes, such as the superimposition of vital forces, inner instrument, senses, and body. But in reality, for the Lord who desires diverse sports (rirasā), there are twelve principal, eternal, obedient powers (shaktis), described in the Bhagavatam with "Girā, Pṛṣṭyā..." etc. There, of the power named 'Maya', there are two parts: Vidyā (Knowledge) and Avidyā (Ignorance). By the Lord's command alone: through 'Vidyā'—which corresponds to Sattva—there is the realization of the true nature of the selves; and through 'Avidyā'—which is of a contrary nature and corresponds to the others (Rajas/Tamas)—there is the attainment of the cycle of Karma, birth, death, etc. Otherwise, the diversity of forms would not exist. Thus, the knowledge of the true nature of souls is covered by ignorance. And it is said: "O Uddhava, know Vidyā and Avidyā to be My powers (bodies) which cause liberation and bondage for embodied beings; they are beginningless and created by My Maya" (Bhagavatam 11.11.3). "And this Avidya is five-fold, residing in the Jiva, created by Maya."

Therefore, "by that" (tena), "creatures" (jantavaḥ)—those coming into being—"are deluded" (muhyanti). They themselves create the nature of doership, etc., in themselves, not the Supreme Soul—this is the doctrine.

न not? आदत्ते takes? कस्यचित् of anyone? पापम् demerit? न not? च and? एव even? सुकृतम् merit? विभुः the Lord? अज्ञानेन by ignorance? आवृतम् enveloped? ज्ञानम् knowledge? तेन by that? मुह्यन्ति are deluded? जन्तवः beings.Commentary Knowledge is enveloped by ignorance. Conseently man is deluded. He thinks? I act. I enjoy. I have done such and such a meritourious act. I will get such and such a fruit. I will enjoy in heaven. I will get a birth in a rich family.Of anyone even of His devotees.Man is bound when he is identifies himself with Nature and its effects -- body? mind? Prana or the lifeforce? and senses. He attains freedom or Moksha when he identifies himself with the immortal? actionless Self that dwells within his heart.When I does not act how can God accept good or evil deeds (Cf.V.29)

Vibhuh, the Omnipresent; na adatte, neither accetps; kasyacit, anybody's-even a adevotee's; papam, sin; na ca eva, nor even; does He accept sukrtam, virtue offered by devotees. Why then are such virtuous acts as worship etc. as also sacrifices, charity, oblation, etc. worship etc. as also sacrifices, charity, oblation, etc. offered by devotees? To this the Lord says: Jnanam, knowledge, discriminating wisdom; remains avrtam, covered; ajnanena, by ignorance. Tena, thery; jantavah, the creatures, the non-discriminating people in the world; muhyanti, become deluded thus-'I do; I make others do; I eat; I make others eat.'

Because, It, the Atman is 'all-pervading', i.e., is not limited to particular area or space included in the bodies of gods, men etc.; It is not the relative or the enemy of any one. For this reason It does not take away or remove the evil or suffering of anyone such as a son who is related and therefore dear to one; nor does It take away, i.e., remove the happiness of anyone whom It deems with aversion. All this is the effect of Vasanas or subtle impressions of Prakrti.
How does do these contrary Vasanas originte in the case of one whose intrinsic nature is a described above? In answer it is said that knowledge is enveloped by the darkness of ignorance. The Atman's knowledge is enveloped, i.e., contracted by preceding Karmas which are opposed to knowledge, so that a person may be alified to experience the fruits of his own Karma. It is by this Karma, which contracts knowledge, and can join the Jiva with the bodies of gods etc., that the misconception that the bodies are the selves is produced. Conseently there will originate the Vasanas or the unconscious subtle impressions born of such misapprehension of the self and the inclination to undertake actions corresponding to them.
Sri Krsna now brings into proper seence what has been taught before in the following verses: 'You will completely cross over the sea of all your sins with the boat of knowledge' (4.36), and 'The fire of knowledge reduces all Karmas to ashes in the same way' (4.37), and 'For there is no purifier here eal to knowledge' (4.38).