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Shloka

कर्तापि वा कारयितापि नाहं
भोक्तापि वा भोजयितापि नाहम् ।
द्रष्टापि वा दर्शयितापि नाहं
सोऽहं स्वयञ्ज्योतिरनीदृगात्मा ॥ ५०८ ॥

kartāpi vā kārayitāpi nāhaṃ
bhoktāpi vā bhojayitāpi nāham ;
draṣṭāpi vā darśayitāpi nāhaṃ
so’haṃ svayañjyotiranīdṛgātmā . 508 .

Anvaya

यथाyathā
just as
रवेःraveḥ
for the sun
कर्माणिkarmāṇi
in human activity
साक्षि–भावःsākṣi–bhāvaḥ
the status of a observer (witness)
यथा वाyathā vā
or like
दाहकत्वम्dāhakatvam
burning nature
वह्नेःvahneḥ
of the fire
अयसिayasi
(is attributed) in the iron
रज्जोःrajjoḥ
for the rope
आरोपित–वस्तु–सङ्गःāropita–vastu–saṅgaḥ
bondage with the superimposed object
तथा एवtathā eva
similarly
मेme
for me
कूटस्थ–चिदात्मनःkūṭastha–cidātmanaḥ
who am the unchanging consciousness

Translation

I am not the doer or the motivator of karma. I am not the experiencer or the one enabling such experience. I am not the seer or the one enabling to see. I am the self–luminous, indefinable Atman.

Annotation

The Taittiriya Upanishad (2–5–1) tells how the intellect is the agent for all actions. Kaushitaki Upanishad (3–9) and the Brahma Sutras (2–3–41, 42) reiterate that it is the past karma–s which motivate later actions. Consciousness delimited by māyā is Iswara and in this delimited state he becomes the motivator for good and bad karma–s. Brahman, the absolute consciousness has no such agency called motivation. The realised person is devoid of all limiting adjuncts and is said to be Brahman Itself. Hence all activities are mere attributions in him (Jagadguru).

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