Shloka 16
भीष्मविक्रमदर्शनं तथा क्रौञ्चारुणव्यूहविधानम् | Bhīṣma’s Ascendancy and the Organization of the Krauñcāruṇa Formation
१५ |। सम्बन्ध-- इस प्रकार यांख्ययोगके |सिद्धान्तसे समस्त कर्मोकी सिद्धिके अधिष्ठानादि पॉच कारणोंका निरूपण करके अब, वास्तवमें आत्माका कर्मोसे कोई सम्बन्ध नहीं है, आत्मा सर्वथा शुद्ध निर्विकार और अकर्ता है--यह बात समझानेके लिये आत्माको कर्ता माननेवालेकी निन्दा करके अकर्ता माननेवालेकी स्वुति करते हैं-- तत्रैवं सति कर्तारमात्मानं केवल तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति:,परंतु ऐसा होनेपर भी जो मनुष्य अशुद्धबुद्धि होनेके कारण उस विषयमें यानी कर्मोंके होनेमें केवल शुद्धस्वरूप आत्माको कर्ता समझता है, वह मलिन बुद्धिवाला अज्ञानी यथार्थ नहीं समझता?
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ | paśyaty akṛtabuddhitvān na sa paśyati durmatiḥ ||
Even when this is so—when action is understood to rest on its various causal supports—whoever, through an unrefined understanding, looks upon the pure Self alone as the doer in the occurrence of actions, that misguided person does not truly see reality. Ethically, the verse corrects the error of moral agency being falsely imposed on the changeless Self, urging discernment between the field of action and the witnessing consciousness.
अजुन उवाच
Educational Q&A
Actions arise through causes and conditions, but the pure Self is not the agent; taking the Self alone to be the doer is a failure of discernment.
In the midst of instruction on action and its causal basis, the speaker rebukes the mistaken view that the changeless Self performs actions, and praises the correct understanding of non-doership.