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Bhagavad Gita Chapter 9 Verse 9

भगवद् गीता अध्याय 9 श्लोक 9

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।
उदासीनवदासीनमसक्तं तेषु कर्मसु।।9.9।।

English Translation - Swami Gambirananda

9.9 O Dhananjaya (Arjuna), nor do those actions bind Me, remaining (as I do) like one unconcerned with, and unattached to, those actions.

English Translation - Swami Sivananda

9.9 These acts do not bind Me, O Arjuna, sitting like one indifferent, unattached to those acts.

English Translation - Dr. S. Sankaranarayan

9.9. O Dhananjaya ! These acts do not bind Me, remaining as if unconcerned and unattached in these actions.

English Commentary - Swami Sivananda

9.9 न not? च and? माम् Me? तानि these? कर्माणि acts? निबध्नन्ति bind? धनञ्जय O Dhananjaya? उदासीनवत् like one indifferent? आसीनम् sitting? असक्तम् unattached? तेषु in those? कर्मसु acts.Commentary These acts Creation and dissolution of the universe. I am the only cause of dissolution of the universe. I am the only cause of Nature and its activities and yet? being indifferent to everythin? I do nothing. Nor do I cause anything to be done.I remain as one neutral or indifferent or unconcerned. I have no attachment for the fruits of those actions. Further I have not go the egoistic feeling of agency I do this. I know that the Self is actionless. Therefore the actions involved in creation and dissolution do not bind Me.As in the case of Isvara so in the case of others also the absence of the egoistic feeling of agency and the absense of attachment to the fruits of action is the cause of freedom (from Dharma and Adharma? virtue and evil) The ignorant man who works with egoism and who expects rewards for his action is bound by his own actions like the silkworm in the cocoon.Just as the neutral referee or umpire in a cricket or football match is not affected by the victory or defeat of the parties? so also the Lord is not affected by the creation and destruction of this world as He remains unconcerned or indifferent and as He is a silent and changeless witness. (Cf.IV.14)

English Translation of Sanskrit Commentary By Sri Shankaracharya's

9.9 O Dhananjaya, na ca, nor do; tani, those; karmani, actions-which are the sources of the creation of the multitude of beings uneally; nibadhnanti, bind; mam, Me, who am God. As to that, the Lord states the reason for His not becoming associated with the actions: Asinam, remaining (as I do); udasinavat, like one unconcerned, like some indifferent spectator- for the Self is not subject to any change; and asaktam, unattached; tesu karmasu, to those actions-free from attachment to results, free from the egoism that I do. Hence, even int he case of any other person also, the absence of the idea of agentship and the absence of attachment to results are the causes of not getting bound. Otherwise, like the silkworm, a foolish man becomes bound by acitons. This is the idea. There (in th previous two verses) it involves a contradiction to say, Remaining like one unconcerned, I project forth this multitude of beings. In order to dispel this doubt the Lord says:

English Translation of Commentary - Dr. S. Sankaranarayan

9.9 See Comment under 9.10

English Translation of Ramanuja's Sanskrit Commentary

9.9 But actions like uneal creation do not bind Me. There can be no imputation of cruelty etc., to Me, because the previous actions (Karmas) of individual selves are the causes for the ineality of conditions like that of gods etc. I am untouched by the ineality. I sit, as it were, apart from it as one unconcerned. Accordingly, the author of the Vedanta-sutras says: Not ineality and cruelty, on account of (creation) being dependent, for so scripture declares (Br. Su., 2.1.34), and If it be said that there is no Karma on account of non-distinction, it is replied that it is not proper to say so, because it is beginningless ৷৷. (Ibid., 2.1.35). [The idea is this: Creation has no first beginning. It is an eternal cyclic process of creation and dissolution of the universe. So the differentiation of Karma, Jiva and Isvara even before creation has to be accepted. Only in the creative cycle the differentiation becomes patent, and in the dissolved condition it remains latent.]

Commentary - Chakravarthi Ji

“But then, since you do so much activity, how is it that you do not get bound like the jivas?” This verse answers. Activities like creation do not bind me. Bondage arises from attachment to action. Because all my desires are fulfilled spontaneously without having to act, I don’t have attachment to action, nor bondage. I am like an indifferent person who is not affected by the mixture of happiness and distress of quarreling parties (udasinavad).

Rudra Vaishnava Sampradaya - Commentary

But then it could be wondered how is it that the Supreme Lord being responsible for so many diverse activities in creation is still not bound by them like the embodied souls. Anticipating such a question Lord Krishna states that He is udasinavad asinam or situated in neutrality, so no actions can bind Him. Attachment to the result of actions is what causes bondage. The Supreme Lord has no such attachments being that He is complete possessing everything with nothing to desire. Therefore the state of neutrality precludes indifference and does not lead to bondage. Desire is incompatible with indifference and vice versa thus by neutrality one is not attached.

Brahma Vaishnava Sampradaya - Commentary

Indifferent and neutral is what Lord Krishna is indicating by the word asaktam meaning unattached. The Vedic scriptures declare the Supreme Lord is neither known by speech nor engaged in actions. The Bhagavat Purana states: The elements, the performance of actions, time as well as the variegated attributes of all beings are due to His grace for without His grace nothing would exist. The Supreme Lord causes the creation and dissolution of unlimited universes again and again continuously in regulated cyclic succession without any effort. Understanding this how can He ever be attached to His actions. This is the purport. He never increases by creation or diminishes by dissolution while enacting His pastimes of performing any action. Naturally the Supreme Lord who controls all actions can never be bound any action.

Shri Vaishnava Sampradaya - Commentary

The seemingly complex diversities of creation never implicate the Supreme Lord Krishna nor do they indicate a charge of mercilessness against Him due to His being asaktam or unattached. This is because the differences and all inequalities that exist in the demigods, humans, animals and plants lies in the fact that all jivas or embodied beings which are of a conscious and sentient nature have to account to the reactions of their past good deeds and misdeeds and hence their own actions determine such differences and inequalities. Hence difference in dispensation and inequality in allocation is not to be prescribed from the Supreme Lord due to the fact that he understands such designations as the merits and demerits of a living entities own karma or reactions to previous actions. So He is completely indifferent and totally neutral in all respects. If one were still to object that this conduct is not exemplary due to the lack of distinction between all atmas or souls at time of dissolution, it still is not a legitimate objection because all atmas are immortal and exist eternally and each and every one is accounted for. Also non-distinction at the tim of dissolution is valid because names and forms were absent at the time and all atmas existed before creation and creation is without beginning as confirmed in Brahma Sutras II.I.XXXV beginning na karmavibhagad-iti-chet which clarifies this objection as not being valid because creation is without beginning.

Kumara Vaishnava Sampradaya - Commentary

The seemingly complex diversities of creation never implicate the Supreme Lord Krishna nor do they indicate a charge of mercilessness against Him due to His being asaktam or unattached. This is because the differences and all inequalities that exist in the demigods, humans, animals and plants lies in the fact that all jivas or embodied beings which are of a conscious and sentient nature have to account to the reactions of their past good deeds and misdeeds and hence their own actions determine such differences and inequalities. Hence difference in dispensation and inequality in allocation is not to be prescribed from the Supreme Lord due to the fact that he understands such designations as the merits and demerits of a living entities own karma or reactions to previous actions. So He is completely indifferent and totally neutral in all respects. If one were still to object that this conduct is not exemplary due to the lack of distinction between all atmas or souls at time of dissolution, it still is not a legitimate objection because all atmas are immortal and exist eternally and each and every one is accounted for. Also non-distinction at the tim of dissolution is valid because names and forms were absent at the time and all atmas existed before creation and creation is without beginning as confirmed in Brahma Sutras II.I.XXXV beginning na karmavibhagad-iti-chet which clarifies this objection as not being valid because creation is without beginning.

Transliteration Bhagavad Gita 9.9

Na cha maam taani karmaani nibadhnanti dhananjaya; Udaaseenavadaaseenam asaktam teshu karmasu.

Word Meanings Bhagavad Gita 9.9

na—none; cha—as; mām—Me; tāni—those; karmāṇi—actions; nibadhnanti—bind; dhanañjaya—Arjun, conqueror of wealth; udāsīna-vat—as neutral; āsīnam—situated; asaktam—detached; teṣhu—those; karmasu—actions