B.G 5.14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥१४॥
Neither the agency to act, nor acts of the world are directly driven by the master (of city of nine gates, i.e. individual soul). Thus, is not united with the results of action. They are but, driven as per their inherent nature.
Gīta Tātparya 5.14
It is the Lord who bestows independence and the notion of agency to individual being. At the same time the word 'lokasya' shows the given independence is not available in the matters concerning the world. The Lord exists by Himself and manifests Himself as the embodiment of inherent nature. Through inherent nature, He himself instigates and operates automatically as an agent. Ability of the lord to express, objectivity, existence, and such attributes are because of His inherent speciality. Thus, the doctrine of emptiness (by Buddhists), and the doctrine of attribute less Brahman (of Advaitins) is not tenable.
यथा पितॄदत्तं पालकत्वं राजपुत्राणाम् एवं परमात्मदत्तं क्रियास्वातन्त्र्यलक्षणं कर्तृत्वम्। क्रियानिष्पन्नधर्मादिरूपकर्मणि स्वातन्त्र्यं च जीवानामप्यस्तीति आशङ्कां परिहरति - न कर्तृत्वमित्यादिना॥
Just as the father bestows governorship to royal sons, similarly given by the Supreme Soul are the characteristic of the independence in action and the notion of agency. Statements like 'na kartṛtvamityādinā', i.e. 'there is no agency' dispel the doubt among living beings about their own existence and regarding the independence in the activities born from the deeds out of their inherent nature.
क्रियायामदृष्टोत्पादने फले च स्वातन्त्र्यं लोकस्य न सृजति ईश्वरः इत्यर्थः। अन्यथा लोकस्य इति विशेषणं व्यर्थम्।
The lord, by production of unknown results for the actions, does not give independence regarding governance of the world, is the meaning. Otherwise, the use of adjective, 'lokasya', i.e. 'of the world', is unnecessary.
जनपदे निवसतां तद्वित्तभोजिनामपि आधिपत्यादानात् न दत्ता जनपदा राज्ञा स्वपुत्राणामितिवत् कर्मफलादिसंयोगिनाऽमपि तत्स्वातन्त्र्यादानात् न सृजतीति युज्यते।
The King does not bestow the country itself upon those in the position of leadership, as if to his own sons, despite their enjoyment of resources among the residents of the country. Similarly, those who engage in actions are given the fruits, but not the governance of the world, is the principle to be applied.
स्वयमेव भवति भावयति चेति स्वभावो भगवान्। स्वभावत्वात् स्वयमेव कर्तृत्वादिषु प्रवर्तते।
Indeed, the Lord exists by Himself and manifests Himself as the embodiment of inherent nature. Because of His inherent nature, He himself instigates and operates automatically in actions as an agent.
"स्वातन्त्र्यात् भगवान् विष्णुः स्वभाव इति कीर्तितः। तत्स्वातन्त्र्यं कदाऽप्येषः नान्यस्य सृजति क्वचित्॥
"The divine lord Vishnu is celebrated for His inherent independence. At all the time He governs with his autonomy, and not another.
स्वातन्त्र्यादेव पापादिसम्बन्धः कुर्वतोऽपि न। अज्ञानावृतबुद्धित्वादीदृशं तं न जानते॥"
Indeed, even if he engages sin and such acts do not bind Him because of his independence and autonomy. Those whose intellect is covered by ignorance do not recognize this."
इति महावाराहे।
-stated thus in the Mahāvārāha Purāṇa.
"अहं सर्वस्य प्रभवः।"
"I am the cause of everything."
"तपाम्यहमहं वर्षं निगृह्णामि।"
"I scorch, I withhold the rain."
"परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च।"
"Indeed, we have heard that His diverse energies are knowledge, strength, and action, and are inherent and natural in Him."
"न ऋते त्वत्क्रियते किञ्चिनारे।"
"Nothing in the world happens without Your natural orders (ritam)."
"देवस्यैष स्वभावोऽयम्।"
"All this is the inherent nature of the divine."
"लोकवत्तु लीलाकैवल्यम्।"
"Wordly affairs and liberation are but a sport for you."
इत्यादेः न अस्य अस्वाभाविकं कर्तृत्वम् अकर्तृत्वं वा। विपरीतप्रमाणाभावाच्च।
From these testimonials, it becomes clear that His agency is not unnatural. There is a lack of testimonials to prove otherwise.
अनिर्वाच्यनिरासादेव च निरस्तोयं पक्षः। न च सर्वविशेषराहित्यवादिनां शून्यवादात् कश्चित् विशेषः। न हि सर्वविशेषरहितमित्युक्ते तदस्तीति सिद्ध्यति। वाच्यत्व लक्ष्यत्वास्तित्वादीनामपि विशेषत्वात्। अन्यथा अस्ति ब्रह्मेत्यादीनां शब्दानामपि पर्यायत्वादयो दोषाः।
The stand of 'indescribable' (anirvācya) is because of negation and refutation. Not that those who argue for the absence of all speciality (Advaitins - nirgunavāda) are any different, especially from the standpoint of empty-ism (Buddhist - emptiness). Indeed, by stating it is devoid of all special qualities, its existence in not established. Ability to express, objectivity, existence, and such attributes are because of inherent speciality. Otherwise, the words such as - 'exists', 'Brahman', and other words become synonymous, and argument becomes defective.
व्यावर्त्यविशेषश्च व्यावृत्तविशेषनिबन्धन एव। अन्यथा वैयर्थ्यमेव स्यात्।
Indeed, speciality of particularization is even binding on the speciality of universalization. Otherwise, it would indeed be illogical and looses meaning.
स्वप्रकाशत्वं च न अमानं सिद्ध्यति। स्वयम् प्रकाशत्वं च ततोऽतिरिक्तं चेत् विशेषाङ्गीकारः। न चेत् तदेव प्रमाणगोचरम् तत्प्रमाणाभावे। परप्रकाशत्व मात्रनिरासे स्वप्रकाशत्वे प्रमाणाभावादप्रकाशत्वमेव स्यात्। अर्थतः सिद्धिरिपि अर्थापत्तितः सिद्धिः तत्प्रमाणतः सिद्धिर्वा उभयथापि प्रमेयत्वमेव स्यात्।
Self-effulgence cannot be established without proof. If only self-effulgence is accepted as a special case, then, because of lack of evidence for the others, even the goal must be accepted through presumption. In the absence of illumination of the other, the assumed self-effulgence will be considered as not-effulgent only. Therefore, the validation of both the self effulgence and the goal to be achieved is necessary.
स्वप्रकाश शब्देन स्वमितत्वानङ्गीकारात् परमितत्वानङ्गीकाराच्च असिद्धिरेव। प्रकाश इत्युक्तेऽपि स्वमन्यं वा किञ्चित् प्रकाश्यं विना न दुष्ट एव भोजनादिवत्। कर्तृकर्मविरोधश्च अनुभवविरुद्धः। ज्ञानं च ज्ञेयं ज्ञातारं च विना न दृष्टम्। अतः शून्यवादात् न कश्चित् विशेषः। अतः अनन्तदोषदुष्टत्वात् उपरम्यते।
By the word 'svaprakāśa', i.e. self-effulgent, itself the principles of self existence and the principle of beyond, i.e. transcendentalness is established. Thus, the doctrine (of emptiness or attribute less Brahman) is untenable. Indeed, when it is stated, 'Illuminates', its own illumination or anything to be illuminated is not observed without the self effulgent, similar to the experience, while partaking of food. The (attribute less Brahman and emptiness) doctrine contradicts the principle of agent, and action, and also is opposed to the experience of direct perception. Knowledge, the knowable, and the knower, without being observed, are not established.
Therefore, there is no special utility in the doctrine of emptiness. As we observe multiple defects, this doctrine is rejected.
हरिः स्वभावतः कर्ता सर्वमन्यत् तदीरितम्। अतः सा कर्तृता तस्य न कदाचित् विनश्यति॥
"The lord Hari by his inherent nature is the doer and everything else is considered as governed by Him. Therefore, that sense of His agency never perishes."
इति पैङ्गिश्रुतिः।
-thus states Paingi testimonial.
