Bhagavad Gita Chapter 5, Verse 15

English Translation

The Omnipresent neither accepts anybody's sin nor even virtue. Knowledge remains covered by ignorance. Thery the creatures become deluded.

Detailed Commentary

।।5.15।। **Explanation**—'Naadatte kasyachit papam na chaiva sukritam Vibhuh'—The same Supreme Being (Paramatma) who was referred to as 'Prabhu' in the previous verse is here called 'Vibhu' (the all-pervading). One becomes a partaker of karmaphala (fruits of action) in two ways: one who performs actions and one who causes others to perform actions. But Paramatma neither performs any action nor causes anyone to perform an action; therefore, He cannot be a partaker of the fruits of anyone's actions. The sun gives light to everyone, and in that light, humans perform both virtuous (punya) and sinful (papa) deeds; yet, the sun has no connection with those actions. Similarly, Prakriti (nature) and the world derive their existence from Paramatma. It is by His power that Prakriti and its functions operate, but Paramatma has no relation to the papa-punya of those actions. Because Bhagavan has granted svatantrata (freedom) to humans, they can either bear the fruits of their actions themselves or offer them to Bhagavan. One who misuses the freedom given by Bhagavan becomes entangled in bondage. Paramatma does not accept their actions. But one who offers their actions and their fruits to Bhagavan becomes liberated. Bhagavan accepts their actions and fruits. As stated in the seventh chapter, here too, 'kasyachit' (of anyone) refers to ordinary humans, not to bhaktas (devotees). Bhagavan accepts the actions offered by bhaktas. 'Ajnanenavritam jnanam'—The knowledge of one's true Self (Svarupa-jnana) exists in all humans but is covered by avidya (ignorance). Due to this, jivas (individual souls) fall into bhram (illusion). Bhagavan has bestowed viveka (discrimination), through which avidya can be eradicated. In this chapter, it is explained that avidya is not merely the absence of knowledge, but rather incomplete knowledge. The knowledge derived from the senses (indriyas) and intellect (buddhi) is limited. Therefore, by prioritizing it, one cannot perceive true knowledge. This is precisely the covering of jnana by avidya. The knowledge of the indriyas and buddhi is limited, and it does not illuminate Prakriti. Therefore, intellectual knowledge is incomplete. 'Tena muhyanti jantavah'—Here, the word 'jantavah' (beings) is used to criticize humans who do not value viveka. One is not a human merely by form. A human is one who honors viveka. Even animals indulge in sensual pleasures (bhoga) through their indriyas, but the goal of a human is to attain the Tattva (Reality) that transcends pleasure and pain (sukha-duhkha). To consider oneself the doer (karta) of actions and to experience sukha-duhkha is avidya itself. Papa-punya are the fruits of our actions, but one can transcend them. The jiva, by its true nature, is a-karta (non-doer) and devoid of sukha-duhkha. Due to folly (murkhata), it becomes the karta and experiences sukha-duhkha. This very delusion (mudhata) is indicated here by 'tena' (by that). For this reason, ignorant humans are experiencing sukha-duhkha, which is conveyed here by 'tena muhyanti jantavah'. **Connection**—In the previous verse, Bhagavan explained that jnana is covered by avidya, due to which all jivas are deluded. Next, He explains the importance of the jnana that dawns after the destruction of avidya.