BG 9.9

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:

9.9 But these actions do not bind Me, O Arjuna, for I remain detached from them like one unconcerned.

9.9 But these acts of mine do not bind Me. I remain outside and unattached.

9.9 But these acts of mine do not bind Me. I remain outside and unattached.

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

9.9 But these actions do not bind Me, O Arjuna, for I remain detached from them like one unconcerned.

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

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.]

9.9 See Comment under 9.10

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:

O Dhanañjaya, all this work cannot bind Me. I am ever detached from all these material activities, seated as though neutral.