13. chaaturvarNyam mayaa srshtam guna karmavibhaagaSaH
thasya karthaaram api maam vidDhi akarthaaram avyayam
The four orders of society are created by Me according to the differences in their attitude and actions. Though I am the creator know me to be a non-agent of action and immutable.
Why should there be any difference in the activities of the .people if all are following the same path? The answer is given by
The word aptitude is very important in classifying men which is in accordance with their natural instincts and interests depending on the texture of the three guNas operating on them. This determines m not only the class to which one belongs but also defines his svadharma. This aspect of avadharma is also expounded in the 18th chapter later.
The meaning of the second line seems to create ambiguity. Saying that I am the creator and yet I am not the agent of action and I am immutable sounds self contradictory. But it is not so. He is the creator in the sense that everything originates from Him. He is the karmaphaladhatha and hence He causes the birth of everyone according to their karma and in the
14. na maam karmaNi limpanthi na me karmaphale sprhaa
ithi maam yo abhijaanaathikarmabhiH na saH baDhyathe
Actions do not affect Me nor do I have desire for the fruit of action. The one who knows Me as such is also not bound by actions.
If the Lord is the creator, will the fruit of His action accrue to Him? No, says
Na maam karmaani limpanthi na me karmaphale sprha. Neither the action nor the fruit adhere to Him. This can be explained as follows: The _expression_ `I' actually means the Self only and taken in that sense, the agent of action is the Self because without the self the action can never take place, but the Self is only saakshi bootha, a witness-self. And therefore the self is neither the doer nor the enjoyer. Similarly the Lord who is the inner self of all is not affected by the actions of the individual beings. The ancient seers knew this and identifying themselves with the Lord their real Self they discharged their duties with detachment and with the welfare of the world at heart.
15.evam jnaathvaa krtham karma poorvaiH api mumukshubhiH
kuru karma eva thasmaath thvam poorvaiH poorvatharam
krtham
Knowing this, the aspirants for mukthi in the past, performed their actions. Hence you also act as the ancients did previously.
This sloka is a sort of summary to the previous slokas in the chapter.
In order to follow the path of Karmayoga the seeker must be very clear as to which actions will lead him to bondage and which will secure release from bondage.
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