na kartrtvam na karmani
lokasya srjati prabhuh
svabhavas tu pravartate
The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
Commentary by Srila Prabhupada
The living entity, as will be explained in the Seventh Chapter, is one of the energies or natures of the Supreme Lord but is distinct from matter, which is another nature—called inferior—of the Lord. Somehow the superior nature, the living entity, has been in contact with material nature since time immemorial. The temporary body or material dwelling place which he obtains is the cause of varieties of activities and their resultant reactions. Living in such a conditional atmosphere, one suffers the results of the activities of the body by identifying himself (in ignorance) with the body. It is ignorance acquired from time immemorial that is the cause of bodily suffering and distress. As soon as the living entity becomes aloof from the activities of the body, he becomes free from the reactions as well. As long as he is in the city of body, he appears to be the master of it, but actually he is neither its proprietor nor controller of its actions and reactions. He is simply in the midst of the material ocean, struggling for existence. The waves of the ocean are tossing him, and he has no control over them. His best solution is to get out of the water by transcendental Krishna consciousness. That alone will save him from all turmoil.
Commentary by Sri Visvanatha Cakravarti Thakur
“Well if the jiva is actually not the doer of activities, then, from seeing the jiva doing and enjoying everywhere in the universe created by the Supreme Lord, I think that the Lord makes the jlva act by force. Therefore, injustice and cruelty must be present in the Lord (for causing such illusion).”
No, that is not true at all. He does not make the jiva do activities nor does he give the jiva the results of his activities. Rather the nature of the jiva in the form of his beginningless ignorance alone produces this. That ignorance makes the jiva assume the false identification as the doer.