FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 11.23.54

कर्मास्तुहेतु: सुखदु:खयोश्चेत् किमात्मनस्तद्धिजडाजडत्वे । देहस्त्वचित् पुरुषोऽयं सुपर्ण: क्रुध्येत कस्मै न हि कर्ममूलम् ॥ ५४ ॥
karmāstu hetuḥ sukha-duḥkhayoś cet
[karmaastu hetuh sukha-duhkhayosh chet]
kim ātmanas tad dhi jaḍājaḍatve
[kim aatmanas tad dhi jadaajadatve]
dehas tv acit puruṣo ’yaṁ suparṇaḥ
[dehas tv achit purusho ’yam suparnah]
krudhyeta kasmai na hi karma mūlam
[krudhyeta kasmai na hi karma moolam]
karma — one’s fruitive activities astu — hypothetically granted hetuḥ — the cause sukha-duḥkhayoḥ — of happiness and distress cet — if kim — what ātmanaḥ — for the soul tat — that karma hi — certainly jaḍa-ajaḍatve — in being both material and not material dehaḥ — the body tu — on the one hand acit — not living puruṣaḥ — the person ayam — this su-parṇaḥ — endowed with living consciousness krudhyeta — one should become angry kasmai — at whom na — are not hi — certainly karma — fruitive activities mūlam — the root cause.
Blended reading (Sanskrit + English inline)
karmāstu hetuḥ sukha-duḥkhayoś cet
karma
one’s fruitive activities
astu
hypothetically granted
hetuḥ
the cause
sukha-duḥkhayoḥ
of happiness and distress
cet
if
kim ātmanas tad dhi jaḍājaḍatve
kim
what
ātmanaḥ
for the soul
tat
that karma
hi
certainly
jaḍa-ajaḍatve
in being both material and not material
dehas tv acit puruṣo ’yaṁ suparṇaḥ
dehaḥ
the body
tu
on the one hand
acit
not living
puruṣaḥ
the person
ayam
this
su-parṇaḥ
endowed with living consciousness
krudhyeta kasmai na hi karma mūlam
krudhyeta
one should become angry
kasmai
at whom
na
are not
hi
certainly
karma
fruitive activities
mūlam
the root cause.
If we assume that fruitive work is the cause of happiness and distress, we still are not dealing with the soul. The idea of material work arises when there is a spiritual actor who is conscious and a material body that undergoes the transformation of happiness and distress as a reaction to such work. Since the body has no life, it cannot be the actual recipient of happiness and distress, nor can the soul, who is ultimately completely spiritual and aloof from the material body. Since karma thus has no ultimate basis in either the body or the soul, at whom can one become angry?

The material body is composed of earth, water, fire and air, just like bricks, stones and other objects. Our consciousness, falsely absorbed in the body, experiences happiness and distress, and fruitive work ( karma ) is performed when we falsely consider ourselves to be the enjoyers of the material world. False ego is thus the illusory combination within our minds of the self and the body, which are actually two separate objects. Since karma, or material work, is based on illusory consciousness, these activities are also illusory and have no factual basis in either the body or the soul. When a conditioned soul falsely considers himself to be the body, and consequently the enjoyer of the material world, he tries to find pleasure in illicit connection with women. Such sinful activity is based on his false concept of being the body and thus the enjoyer of women and of the world. Since he is not the body, his activity of enjoying a woman does not actually exist. There is merely the interaction of two machines, namely the two bodies, and the interaction of the illusory consciousness of the man and woman. The sensation of illicit sex occurs within the material body and is falsely assimilated by the false ego as its own experience. Thus the miserable or pleasurable reactions of karma ultimately act upon the false ego and not upon the body, which is composed of dull matter, nor upon the soul, which has nothing to do with matter. False ego is the illusory concoction of the mind; it is specifically this false ego that is suffering happiness and distress. The soul cannot become angry at others, since he is not personally enjoying or suffering. Rather, the false ego is doing this.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If we assume that karma is the cause of happiness and distress, we still are not dealing with the soul. Karma could be the sole cause if it were simultaneously a conscious entity and an unconscious entity. Since the body has no life, and the soul is spiritual how can they combine as one? Since karma is not the cause of suffering, at whom can one become angry? “Let karma be the cause of suffering and happiness!” This statement is made in a critical mood. There is no karma! How can karma be the cause? That is explained in this verse. Karma could only exist as the sole cause if it were matter and spirit existing as one entity, with material, unconscious part undergoing change while the conscious portion searched for its place of residence. But such a combination is not possible. The body is unconscious, and the jīva is conscious (suparṇaḥ), and there can be no combination of the pure conscious entity and matter made of ignorance into one entity called karma. Therefore at whom should one become angry, since (hi) karma is not the cause of happiness and suffering?
If fruitive work is the cause, we still aren't dealing with the soul; karma needs a conscious actor and a body that transforms. The soul stands apart from the karmic system.
Reflection Questions
  • Where do I confuse my karmic self with my soul?
  • What practice distinguishes them?
📝 My note

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