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Bhagavad Gita Chapter 4.14

na māḿ karmāṇi limpanti

na me karma-phale spṛhā

iti māḿ yo ‘bhijānāti

karmabhir na sa badhyate

Translation

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

4.14 These actions of varied nature like creation etc., do not contaminate Me i.e., do not bind Me. For the distinctions of gods, men etc., are not brought about by Me, but by the particular Karmas, good and evil, of created beings. Therefore by the process of discriminating between the acquired and the inherent, it will be found that I am not the author of this varied creations etc. The created or embodied selves, who are endowed with bodies and organs at the time of creation in accordance with their own Karmas springing from attachment to fruits etc., experience all enjoyments available in creation. Thus for them (embodied selves) alone there is desire for the results of creation etc., and for the results of their Karmas. There is no desire in Me for it. The Sutrakara says to the same effect: ‘No partiality or cruelty on account of there being dependence (on the Karma of souls for inequalities’ (Br. S., 2.1.34). Bhagavan Parasara also says so: ‘He (the Lord) is only the operative cause in the creation of beings. That from which the creative forces spring constitutes the material cause. Leaving aside the material cause, the being that becomes embodied does not require the help of any other thing whatever. A thing is led into the condition in which it is, O best of ascetics, only by its own potentiality’ (V. P., 1.4.51-2). The Supreme Person is only the operative cause with regard to the creation of those to be created, i.e., the selves in the bodies of gods etc. The material cause for the differences into gods etc., is the potentiality in the form of previous Karmas of the selves to be created. Therefore, leaving aside the operative cause, i.e., the Supreme Person, the creator, the embodied beings do not require anything else for causing difference into conditions of gods etc. For these selves are led to take the forms of gods etc., by the potentiality of their own old Karma with which they are connected. Such is the meaning. He who knows Me thus to be the agent of creation etc., and still a non-agent, i.e., as one who has no desire for the results of the acts of creation etc., — such a person is not tied by previous actions, i.e., he is freed from the old Karmas which obstruct the undertaking of Karma Yoga by causing attachment to results. Such is the purport.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

4.14 Because of the absence of egoism, those karmani, actions; na limpanti, do not taint; mam, Me, by becoming the originators of body etc. And me, for Me; na sprha, there is no hankering for the results of those actions. But in the case of transmigrating beings, who have self-identification in the form, ‘I am the agent’, and thirst for actions as also for their results, it is reasonable that actions should taint them. Owing to the absence of these, actions do not taint Me. Anyone else, too, yah, who; abhijanati, knows; mam, Me; iti, thus, as his own Self, and (knows), ‘I am not an agent; I have no hankering for the results of actions’; sah, he; na badhyate, does not become bound; karmabhih, by actions. In his case also actions cease to be the originators of body etc. This is the import.

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

Lord Krishna is declaring that actions do not bind Him as He has no desires to the rewards of any actions. This is not to imply that He does not want the best for creation but only He is equipoise to prakriti or material nature. Even though the Supreme Lord wills the creation into existence and always is the protector of dharma or eternal righteousness and out of His causeless mercy has the best wishes for its development He is not attached to it. This knowledge of this attribute of the Supreme Lord removes one’s own misconceptions of attachment and craving for rewards to the point where one’s desires are not binding by performing prescribed Vedic activities exclusively. In this way a person of Vedic knowledge so inclined would able to attain moksa or freedom from the cycle of birth and death. It is not that moksa comes to everyone automatically in due course of time in that case the whole world would be attaining liberation without the prerequisite knowledge. Therefore one should realise the atma or soul within the heart by knowledge in the mind. By this eternal life is achieved by the spiritually wise. How is this eternity to be understood? As the atma is without beginning or ending , kala or time is without beginning or ending.

Now begins the summation.

To emphasise the distinction between Lord Krishna and other living entities He twice uses the word mam karmani meaning actions do not bind Me and mam abhijanati meaning one who knows Me in truth.

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Slogam 14

Bhagavad Gita Chapter 4.14

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