na kartṛtvaḿ na karmāṇi
lokasya sṛjati prabhuḥ
na karma-phala-saḿyogaḿ
svabhāvas tu pravartate
Translation of Bhagavad Gita 5.14
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 Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
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 Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
“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.
Commentary by Sri Ramanuja of Sri Sampradaya:
5.14 When the world of embodied selves exists in conjunction with the Prakrti in the form of gods, animals, men, immobile things etc., the master (Prabhu i.e., the Jiva who is the master of the body), who is not subject to Karma and is established in Its own essential nature, does not bring about: (i) the agency of gods, men etc. (ii) their manifold and particular actions and (iii) their connection with the fruits in the form of embodiment as gods etc., resulting from their actions. Who then brings about agency etc.? It is only the tendencies that act. A tendency (Svabhava) is subtle impressions (Vasanas) originating from Prakrti. The meaning is that agency, etc., do not originate from the natural or pristine condition of the self but are generated by the subtle impressions created by misconceiving those forms of Prakrti etc., as of the self. This is the result of the conjunction of the self with Prakrti in the form of gods, etc., which has been generated by the flow of previous Karmas brought about in beginningless time.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
The Vedic scriptures state that the Supreme Lord causes the one whom He wishes to rise up from this world perform meritorious actions and He causes one whom He wishes to cast down perform degraded actions which infers that it is by the will of the Supreme Lord that a person is directed to perform acts leading to merit and demerit. Apprehending such a doubt Lord Krishna clarifies this point in this verse and the next stating: prabhuh or the Supreme Lord does not create any agency in the world of beings, rather it is the embodied beings own individuals nature and the level of nescience and ignorance of the atma or soul that determines how they act out existence. As the energising source of all created beings the Supreme Lord Krishna engages all beings to be active and naturally disposed they gravitate to perform actions for the objects of their desires out of primeval nescience. But the Supreme Lord has no influence on their decision and no involvement in their actions.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Although the word prabhu may be used in addressing elevated personalities who are superior to all others. Here Lord Krishna is using it to mean the Supreme Lord declaring He is not responsible for the actions of living entities. The word loka means world and lokasya is refering to the people of the world.
Now begins the summation.
Even as the mandate for regency bequeathed by a king upon his son is limited; even so is the independence to perform actions bestowed by the Supreme Lord upon human beings limited as well. To dispel the doubt that human beings might be independent in their actions and consequential reactions regarding the righteous or unrighteous merits or demerits of such actions this verse is responding to. The answer is the Supreme lord does not inaugurate independence of action or initiate the consequential results of actions for any being. Otherwise it would have been unnecessary to include the word lokasya to denote people of the world. Even though the son of the king is ruling over a province of the kingdom and enjoying the fruits having limited independence from the king but he is still responsible for his actions and rulership. In the same way the actions performed by the embodied being and the resulting reactions are not caused by the dependence upon the Supreme Lord but by the results of one’s own activities. When a person believes they are the performer of actions they take on the responsibility of determining their destiny independent of the Supreme Lord and thus has to accept responsibility for suffering the consequences.
The Supreme Lord as the energising source of all creation impels all beings. This means He impels them by their svabhavas or natural propensity as given in the sloka or verse. All the impulses of the all living beings is induced and activated by the Supreme Lord by His internal potency. Only the Supreme Lord is independent. Everything else is dependent upon Him. Being completely independent within Himself and transcendental to prakriti or material nature, He has no connection with dualities or the three modes prakriti or the merits and demerits associated with actions. The intellect of humans being enveloped in ignorance since time immemorial is not aware of these eternal truths as given in the Varaha Purana.
The Supreme Lord Krishna is the Lord of all by His natural propensity thus He is known as svabhava. He creates the heat of the sun and seeds the clouds with water causing rains and also stops the rain by His will. The power and majesty of the Supreme Lord is described in innumerable ways. His intrinsic qualities and attributes such as all power, all knowledge, renunciation and beauty. The ancient adage that without the sanction of the Supreme Lord not a leaf may fall nor a blade of grass grow is factual and all due to the potency of His intrinsic qualities and attributes. Creation is but His natural propensities manifesting with effusive activity. Statements in the Vedic scriptures like the above reveal nothing which is not His natural propensity nor His active or non-active attributes so no contradiction.
The inability to adequately describe the activities of the Supreme Lord has been explained already in the second chapter so it is not necessary to repeat it again. In the absence of the special attributes of the Brahman or spiritual substratum pervading all existence, other actions which are transcendental to material nature are not applicable to Him and thus need not to be attributed to Him although this reality is contrary to the erroneous, intemperate speculations of the sunyavadis or nihilists it need not be rebutted. The mere statement that the sunyvadis give that the Supreme Lord is without any special attributes or the statement that the mayavadis give that the Supreme Lord possess no attributes both establish the reality of His existence. The ability to communicate with every living being internally, the utility of the divine sound OM His personal sound manifestation that pervades all creation along with His effulgence known as the Brahman are all manifestations of His special attributes establishing the reality of His existence. Otherwise such attributes would have to be understood by supporting proofs and that would be defective in knowing Him and this is not the case. The Supreme Lord has the attribute of inconceivability. If this attribute of inconceivability is to be understood by the exclusion of His special attributes then such inconceivability must also be an attribute of His existence, otherwise any attempts to further comprehend His attributes will be defective. The word sarva meaning all and other descriptions do not categorically establish the reality of the Supreme Lord’s existence nor can all the evidences and proofs that have already been established prove His supremacy and existence. His attributes like the seven types of essence are perpetually established even when they are not perceivable. By His self-effulgence manifested into the Brahman, His existence is not easily established either; but His self-effulgence is specially accepted as an established fact due to it not being illuminated by any external source. The possessor of action and the performance of action are not contradictory by normal experience and knowledge and the object of knowledge cannot be experienced without the knower of knowledge. Therefore the erroneous hypothesis of the uninformed speculators does have any significance.
The Supreme Lord Krishna is the sole performer of all actions, everything is under His control and subservient to Him. In the Paingi Scripture states that nothing can be accomplished without the Supreme Lord initiating the action.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Although the word prabhu may be used in addressing elevated personalities who are superior to all others. Here Lord Krishna is using it to mean the Supreme Lord declaring He is not responsible for the actions of living entities. The word loka means world and lokasya is refering to the people of the world.
Now begins the summation.
Even as the mandate for regency bequeathed by a king upon his son is limited; even so is the independence to perform actions bestowed by the Supreme Lord upon human beings limited as well. To dispel the doubt that human beings might be independent in their actions and consequential reactions regarding the righteous or unrighteous merits or demerits of such actions this verse is responding to. The answer is the Supreme lord does not inaugurate independence of action or initiate the consequential results of actions for any being. Otherwise it would have been unnecessary to include the word lokasya to denote people of the world. Even though the son of the king is ruling over a province of the kingdom and enjoying the fruits having limited independence from the king but he is still responsible for his actions and rulership. In the same way the actions performed by the embodied being and the resulting reactions are not caused by the dependence upon the Supreme Lord but by the results of one’s own activities. When a person believes they are the performer of actions they take on the responsibility of determining their destiny independent of the Supreme Lord and thus has to accept responsibility for suffering the consequences.
The Supreme Lord as the energising source of all creation impels all beings. This means He impels them by their svabhavas or natural propensity as given in the sloka or verse. All the impulses of the all living beings is induced and activated by the Supreme Lord by His internal potency. Only the Supreme Lord is independent. Everything else is dependent upon Him. Being completely independent within Himself and transcendental to prakriti or material nature, He has no connection with dualities or the three modes prakriti or the merits and demerits associated with actions. The intellect of humans being enveloped in ignorance since time immemorial is not aware of these eternal truths as given in the Varaha Purana.
The Supreme Lord Krishna is the Lord of all by His natural propensity thus He is known as svabhava. He creates the heat of the sun and seeds the clouds with water causing rains and also stops the rain by His will. The power and majesty of the Supreme Lord is described in innumerable ways. His intrinsic qualities and attributes such as all power, all knowledge, renunciation and beauty. The ancient adage that without the sanction of the Supreme Lord not a leaf may fall nor a blade of grass grow is factual and all due to the potency of His intrinsic qualities and attributes. Creation is but His natural propensities manifesting with effusive activity. Statements in the Vedic scriptures like the above reveal nothing which is not His natural propensity nor His active or non-active attributes so no contradiction.
The inability to adequately describe the activities of the Supreme Lord has been explained already in the second chapter so it is not necessary to repeat it again. In the absence of the special attributes of the Brahman or spiritual substratum pervading all existence, other actions which are transcendental to material nature are not applicable to Him and thus need not to be attributed to Him although this reality is contrary to the erroneous, intemperate speculations of the sunyavadis or nihilists it need not be rebutted. The mere statement that the sunyvadis give that the Supreme Lord is without any special attributes or the statement that the mayavadis give that the Supreme Lord possess no attributes both establish the reality of His existence. The ability to communicate with every living being internally, the utility of the divine sound OM His personal sound manifestation that pervades all creation along with His effulgence known as the Brahman are all manifestations of His special attributes establishing the reality of His existence. Otherwise such attributes would have to be understood by supporting proofs and that would be defective in knowing Him and this is not the case. The Supreme Lord has the attribute of inconceivability. If this attribute of inconceivability is to be understood by the exclusion of His special attributes then such inconceivability must also be an attribute of His existence, otherwise any attempts to further comprehend His attributes will be defective. The word sarva meaning all and other descriptions do not categorically establish the reality of the Supreme Lord’s existence nor can all the evidences and proofs that have already been established prove His supremacy and existence. His attributes like the seven types of essence are perpetually established even when they are not perceivable. By His self-effulgence manifested into the Brahman, His existence is not easily established either; but His self-effulgence is specially accepted as an established fact due to it not being illuminated by any external source. The possessor of action and the performance of action are not contradictory by normal experience and knowledge and the object of knowledge cannot be experienced without the knower of knowledge. Therefore the erroneous hypothesis of the uninformed speculators does have any significance.
The Supreme Lord Krishna is the sole performer of all actions, everything is under His control and subservient to Him. In the Paingi Scripture states that nothing can be accomplished without the Supreme Lord initiating the action.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
5.14 Prabhuh, the Self; na srjati, does not create; lokasya, for anyone; kartrtvam, agentship, by saying ‘Do this’; or even karmani, any objects-such objects as chariot, pot, palace, etc. which are intensely longed for; nor even karma-phala-samyogam, association with the results of actions-association of the creator of a chariot etc. with the result of his work. Objection: If the embodied one does not do anything himself, and does not make others do, then who is it that engages in work by doing and making others do? The answer is: Tu, but; it is svabhavah, Nature- one’s own (sva) nature (bhava)-characterized as ignorance, Maya, which will be spoken of in, ‘Since this divine Maya’ (7.14); pravartate, that acts. But from the highest standpoint-
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
5.14 Na kartrtvam etc. This Soul does not do anything for anything. But, Its exertion is only Its inherent nature and it is not due to any desire for results. For, the Bhagavat, the Conscious Energy Itself Whose ultimately true inherent nature is the Illumination-Bliss-Freedom-of-Will, and Which brings out, merely by Its own nature, the continuous series of creation, manitenance and withdrawl of all (the Universe); hence in It, there is never a departure, even to a little extent, from Its own inherent nature. Hence there is no such thing as a particular stage of being a creator i.e., a creatorhood separate [from Itself]. Because that does not exist, what actions can be there ? If actions are not there, the fruit is to be of what or for whom ? Then what connection could be three with the fruit of action ? [Further], ‘action’ in this context is [only] the kriya-[sakti] or creative energy [which is nothing but His will], and ‘result of action’ too in only the fruit of this kriya. For example, the activity like rotating the [potter’s] wheel by the stick is not [actually] different [from what is to be created i.e., the pot]. Nor the creator of the pot is different from it. For, all exist within the Conscious Energy. Therefore, it is only the Animate Sovereign Supreme Lord that manifests in this and that form. Therefore there exist no activity and its result etc., apart from That. This is demonstrated conclusion [of the scriptures]. So, if there is no activity or its result [as stated above], then even the result, ordained in [the scriptural] injunctions cannot have a status of being produced by the unseen [cause]. After saying this in the other first hemistich [of the following verse], the Lord justifies in the other hemistich the same statement with reference to the men of mundane life :-
Sanskrit Shloka Without Transliteration Marks:
na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate
Sanskrit to English Word for Word Meanings:
na — never; kartṛtvam — proprietorship; na — nor; karmāṇi — activities; lokasya — of the people; sṛjati — creates; prabhuḥ — the master of the city of the body; na — nor; karma-phala — with the results of activities; saḿyogam — connection; svabhāvaḥ — the modes of material nature; tu — but; pravartate — act.
