Bhagavad Gita - Chapter 18 - Shloka (Verse) 45

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः -- गीताके अध्ययनसे ऐसा मालूम होता है कि मनुष्यकी जैसी स्वतःसिद्ध स्वाभाविक प्रकृति (स्वभाव) है? उसमें अगर वह कोई नयी उलझन पैदा न करे? रागद्वेष न करे तो वह प्रकृति उसका स्वाभाविक ही कल्याण कर दे। तात्पर्य है कि प्रकृतिके द्वारा प्रवाहरूपसे अपनेआप होनेवाले जो स्वाभाविक कर्म हैं? उनका स्वार्थत्यागपूर्वक प्रीति और तत्परतासे आचरण करे परन्तु कर्मोंके प्रवाहके साथ न राग हो? न द्वेष हो और न फलेच्छा हो। रागद्वेष और फलेच्छासे रहित होकर क्रिया करनेसे करनेका वेग शान्त हो जाता है और कर्ममें आसक्ति न होनेसे नया वेग पैदा नहीं होता। इससे प्रकृतिके पदार्थों और क्रियाओँके साथ निर्लिप्तता (असंगता) आ जाती है। निर्लिप्तता होनेसे प्रकृतिकी क्रियाओंका प्रवाह स्वाभाविक ही चलता रहता है और उनके साथ अपना कोई सम्बन्ध न रहनेसे साधककी अपने स्वरूपमें स्थिति हो जाती है? जो कि प्राणिमात्रकी स्वतःस्वाभिवक है। अपने स्वरूपमें स्थिति होनेपर उसका परमात्माकी तरफ स्वाभाविक आकर्षण हो जाता है। परन्तु यह सब होता है कर्मोंमें अभिरति होनेसे? आसक्ति होनेसे नहीं।कर्मोंमें एक तो अभिरति होती है और एक आसक्ति होती है। अपने स्वाभाविक कर्मोंको केवल दूसरोंके हितके लिये तत्परता और उत्साहपूर्वक करनेसे अर्थात् केवल देनेके लिये कर्म करनेसे मनमें जो प्रसन्नता होती है? उसका नाम अभिरति है। फलकी इच्छा से कुछ करना अर्थात् कुछ पानेके लिये कर्म करना आसक्ति है। कर्मोंमें अभिरतिसे कल्याण होता है और आसक्तिसे बन्धन होता है।इस प्रकरणके स्वे स्वे कर्मणि? स्वकर्मणा तमभ्यर्च्य? स्वभावनियतं कर्म? सहजं कर्म आदि पदोंमें कर्म शब्द एकवचनमें आया है। इसका तात्पर्य है कि मनुष्य प्रीति और तत्परतापूर्वक चाहे एक कर्म करे? चाहे अनेक कर्म करे? उसका उद्देश्य केवल परमात्मप्राप्ति होनेसे उसकी कर्तव्यनिष्ठा एक ही होती है। परमात्मप्राप्तिके उद्देश्यको लेकर मनुष्य जितने भी कर्म करता है? वे सब कर्म अन्तमें उसी उद्देश्यमें ही लीन हो जाते हैं अर्थात् उसी उद्देश्यकी पूर्ति करनेवाले हो जाते हैं। जैसे गङ्गाजी हिमालयसे निकलकर गङ्गासागरतक जाती हैं तो नद? नदियाँ? झरने? सरोवर? वर्षका जल -- ये सभी उसकी धारामें मिलकर गङ्गासे एक हो जाते हैं? ऐसे ही उद्देश्यवालेके सभी कर्म उसके उद्देश्यमें मिल जाते हैं। परन्तु जिसकी कर्मोंमें आसक्ति है? वह एक कर्म करके अनेक फल चाहता है अथवा अनेक कर्म करके एक फल चाहता है अतः उसका उद्देश्य एक परमात्माकी प्राप्तिका न होनेसे उसकी कर्तव्यनिष्ठा एक नहीं होती (गीता 2। 41)।स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु -- अपने कर्मोंमें प्रीतिपूर्वक तत्परतासे लगा हुआ मनुष्य परमात्माको जैसे प्राप्त होता है? वह सुनो अर्थात् कर्ममात्र परमात्मप्राप्तिका साधन है? इस बातको सुनो और सुन करके ठीक तरहसे समझो।विशेष बातमालिककी सुखसुविधाकी सामग्री जुटा देना? मालिकके दैनिक कार्योंमें अनुकूलता उपस्थित कर देना आदि कार्य तो वेतन लेनेवाला नौकर भी कर सकता है और करता भी है। परन्तु उसमें क्रिया की (कि इतना काम करना है) और समय की (कि इतने घंटे काम करना है) प्रधानता रहती है। इसलिये वह कामधंधा सेवा नहीं बन सकता। यदि मालिकका वह कामधन्धा आदरपूर्वक सेव्यबुद्धिसे? महत्त्वबुद्धिसे किया जाय तो वह सेवा हो जाता है।सेव्यबुद्धि? महत्त्वबुद्धि चाहे जन्मके सम्बन्धसे हो? चाहे विद्याके सम्बन्धसे चाहे वर्णआश्रमके सम्बन्धसे हो चाहे योग्यता? अधिकार? सद्गुणसदाचारके सम्बन्धसे। जहाँ महत्त्वबुद्धि हो जाती है? वहाँ सेव्यको सुखआराम कैसे मिले सेव्यकी प्रसन्नता किस बातमें है सेव्यका क्या रुख है क्या रुचि है -- ऐसे भाव होनेसे जो भी काम किया जाय? वह सेवा हो जाता है।सेव्यका वही काम पूजाबुद्धि? भगवद्बुद्धि? गुरुबुद्धि आदिसे किया जाय और पूज्यभावसे चन्दन लगाया जाय? पुष्प चढ़ाये जायँ? माला पहनायी जाय? आरती की जाय? तो वह काम पूजन हो जाता है। इससे सेव्यके चरणस्पर्श अथवा दर्शनमात्रसे चित्तकी प्रसन्नता? हृदयकी गद्गदता? शरीरका रोमाञ्चित होना आदि होते हैं और सेव्यके प्रति विशेष भाव प्रकट होते हैं। उससे सेव्यकी सेवामें कुछ शिथिलता आ सकती है परन्तु भावोंके बढ़नेपर अन्तःकरणशुद्धि? भगवत्प्रेम? भगवद्दर्शन आदि हो जाते हैं।मालिकका समयसमयपर कामधंधा करनेसे नौकरको पैसे मिल जाते हैं और सेव्यकी सेवा करनेसे सेवकको अन्तःकरणशुद्धिपूर्वक भगवत्प्राप्ति हो जाती है परन्तु पूजाभावके बढ़नेसे तो पूजकको तत्काल भगवत्प्राप्ति हो जाती है। तात्पर्य है कि चरणचाँपी तो नौकर भी करता है? पर उसको सेवाका आनन्द नहीं मिलता क्योंकि उसकी दृष्टि पैसोंपर रहती है। परन्तु जो सेवाबुद्धिसे चरणचाँपी करता है? उसको सेवामें विशेष आनन्द मिलता है क्योंकि उसकी दृष्टि सेव्यके सुखपर रहती है। पूजामें तो चरण छूनेमात्रसे शरीर रोमाञ्चित हो जाता है और अन्तःकरणमें एक पारमार्थिक आनन्द होता है। उसकी दृष्टि पूज्यकी महत्तापर और अपनी लघुतापर रहती है। ऐसे देखा जाय तो नौकरके कामधंधेसे मालिकको आराम मिलता है? सेवामें सेव्यको विशेष आराम तथा सुख मिलता है और पूजामें पूजकके भावसे पूज्यको प्रसन्नता होती है। पूजामें शरीरके सुखआरामकी प्रधानता नहीं होती।अपने स्वभावज कर्मोंके द्वारा पूजा करनेसे पूजकका भाव बढ़ जाता है तो उसके स्थूल? सूक्ष्म और कारणशरीरसे होनेवाली (चेष्टा? चिन्तन? समाधि आदि) सभी छोटीबड़ी क्रियाएँ सब प्राणियोंमें व्यापक परमात्माकी पूजनसामग्री बन जाती है। उसकी दैनिकचर्या अर्थात् खानापीना आदि सब क्रियाएँ भी पूजनसामग्री बन जाती हैं।जैसे ज्ञानयोगीका मैं कुछ भी नहीं करता हूँ यह भाव हरदम बना रहता है? ऐसे ही अनेक प्रकारकी,क्रियाएँ करनेपर भी भक्तके भीतर एक भगवद्भाव हरदम बना रहता है। उस भावकी गाढ़तामें उसका अहंभाव भी छूट जाता है।

परंतु दूसरे कारणसे ( उनका प्रकारान्तरसे अनुष्ठान करनेपर ) यह अब बतलाया जानेवाला फल होता है --, कर्माधिकारी मनुष्य? उक्त लक्षणोंवाले अपनेअपने कर्मोंमें अभिरत -- तत्पर हुआ? संसिद्धि लाभ करता है अर्थात अपने कर्मो का अनुष्ठान करनेसे अशुद्धिका क्षय होनेपर? शरीर और इन्द्रियोंकी ज्ञाननिष्ठाकी योग्यतारूप सिद्धि प्राप्त कर लेता है। तो क्या अपने कर्मोंका अनुष्ठान करनेसे ही साक्षात् संसिद्धि मिल जाती है नहीं। तो किस तरह मिलती है अपने कर्मोंमें तत्पर हुआ मनुष्य? जिस प्रकार सिद्धि लाभ करता है? वह तू सुन।

He first presents the prosperity fruit of actions stated separately from Shama etc. up to service — 'Eteṣām'. Because of being naturally enjoined, due to performance without expectation of liberation, this is the meaning.

He states proof there — 'Varṇā' etc. By the word 'Śeṣa' (remainder), action other than experienced action, denoted by the word 'Anushaya', is stated? The word 'Viśiṣṭa' (specific/endowed) connects with each of place etc.? By the word 'ādi', the Smriti 'Just as for a mango tree planted for fruit, shade and fragrance follow, so for Dharma being practiced objects follow, there is no loss of Dharma' is grasped.

And for this reason the fruit of heaven for stated actions is proper, he says — 'Purāṇe ca'. For it is said — 'The householder who performs the supreme injunction properly thus. Released from the bond of Varna, he attains unsurpassed worlds'. 'The Vanaprastha sage who practices this prescribed conduct. He burns defects like fire and wins eternal worlds'. 'He who practices the liberation-ashrama (Sannyasa) as stated, pure, endowed with well-resolved intellect. Calm like a fire without fuel, that twice-born resorts to Brahmaloka'. 'All these become attainers of meritorious worlds' — this Shruti is the meaning of 'ca'.

If again the stated actions are performed with expectation of liberation, then their fruit of liberation will be established, he says — 'Kāraṇāntarāt'. That very other cause which is their performance with expectation of liberation; in the means of liberation Shama etc. which are Sattvic duties of Brahmana, since Kshatriyas etc. have no qualification, only Brahmanas would have liberation, not Kshatriyas etc., doubting thus He says — 'Sve sve'.

Just as for one engaged in his own duty, through purification of intellect, by fitness for establishment in knowledge, liberation of the one who has attained knowledge is justified, so there is liberation for the knower even other than Brahmana, thinking thus he explains the first half — 'Sve sve' etc. Taking the meaning of 'Saṃsiddhi' as liberation, if it is obtained merely by being devoted to one's duty, then ordination of Sannyasa etc. for that purpose would be meaningless — thinking thus he doubts — 'Kim'. Not by that much alone is direct liberation or fitness for establishment in knowledge — thus he refutes — 'Na'. Then how is there perfection for one devoted to one's duty, thus he asks — 'Kathaṃ tarhi'. He answers by the second half — 'Svakarma'. 'Tacchṛṇu' — that mode, becoming single-minded, hearing, ascertain, this is the meaning.

By proper performance of these caste-enjoined actions, merely because they are enjoined, performing them without expectation of liberation, attainment of heaven is the fruit — 'All these become attainers of meritorious worlds', 'Varnas and Ashramas devoted to their own duty having experienced fruit of action each, then by the remainder obtain birth endowed with specific place, caste, family, Dharma, lifespan, learning, conduct, wealth, happiness, intelligence'.

'The householder who performs the supreme injunction properly thus. Released from the bond of Varna, he attains unsurpassed worlds'.

'The Vanaprastha sage who practices this prescribed conduct. He burns defects like fire and wins eternal worlds'.

'He who practices the liberation-ashrama (Sannyasa) as stated, pure, endowed with well-resolved intellect. Calm like a fire without fuel, that twice-born resorts to Brahmaloka' — from such Shruti, Smriti and Puranas.

He begins to state the fruit of these very actions when performed properly with expectation of liberation.

'Sve sve' — in action of stated variety; 'abhirataḥ' — devoted qualified person; 'saṃsiddhim' — upon destruction of impurity by performance of one's own duty, obtains the perfection characterized by fitness of body, senses and mind for establishment in knowledge.

How does he obtain — in this expectation He says — 'Svakarmanirataḥ' — in which manner he finds — obtains — perfection characterized as stated, listen to that thus.

He states the fruit of division of action — 'Sve sve'. 'Sve sve' — in uncommon actions like teaching etc. and common actions like Shama, Dama etc. stated by Manu etc.; 'abhirataḥ' — devoted; man obtains 'saṃsiddhim' — fitness for knowledge.

He promises to explain this very thing — 'Sva' etc. Perfection — the Naishkarmya-siddhi characterized by primary Sannyasa which will be described — 'yathā' — in which manner.

A man devoted to his own respective stated duty attains perfection — attainment of the Supreme Abode.

How one devoted to his own duty finds perfection — attains the Supreme Abode — listen to that.

He states the causeness of knowledge of such actions of Brahmana etc. — 'Sve sve'. Devoted — fully established — in action enjoined by one's own respective qualification, a man attains perfection — fitness for knowledge.

He states the mode of attaining knowledge by actions — by 'Svakarma' etc., one and a half [verses]. One fully established in his own duty, 'yathā' — in which manner — attains knowledge of Truth, listen to that mode.

Why division of Varna duties in the scripture of liberation? To this he says — 'Sve sve karmaṇi'. That the word 'Saṃsiddhi' here concerns attainment of the Supreme Abode is established by context. For He will say 'Eternal immutable Abode' [18.56].

Or the word Siddhi concerns 'Naishkarmyasiddhi' [18.49] to be mentioned. To indicate its culmination, the supreme goal is grasped here.

Objection: How can a Shudra devoted to his own duty attain Supreme Abode? His non-qualification for knowledge which is means to liberation is taught in the Apashudra section of Shariraka (Brahma Sutras). True; there is no contradiction because attainment of Supreme Abode is intended indirectly through qualification in another birth.

In those like Vidura who remember past births, who recollect supreme knowledge started in another birth, the purpose of their own duties as avoidance of sin caused by non-performance should be seen as direct fitness for perfection. As said by Lord Shaunaka — 'Dharmavyadha and others also, due to previous practice, even in despised low castes attained perfection, like the Shramani (Shabari)' [Vi. Dh. 102.30].

Objection: How can respective Varna and Ashrama duties, which are forms of worship of Indra etc. capable of giving limited fruit, be the cause of attainment of Supreme Abode? To this the answer is — 'Svakarmanirataḥ'. Since 'Yathā' is a cross-reference, the word 'tat' refers to the mode, he says — 'Tathā śṛṇu'.

अपने स्वभाव एवं विकास की स्थिति को पहचान कर प्रत्येक व्यक्ति को अपने स्वाभाविक कर्म का निष्ठापूर्वक पालन करना चाहिए। इसी कर्तव्य पालन से प्रथम चित्तशुद्धि एवं तदुपरान्त परमात्मस्वरूप की अनुभूति की संसिद्धि प्राप्त हो सकती है।केवल सतही दृष्टिकोण से अवलोकन करने पर मनुष्यों का उपर्युक्त चतुर्विध वर्गीकरण स्पष्टत बोधगम्य नहीं हो सकता। परन्तु जीवन में श्रेष्ठ उपलब्धियों को प्राप्त किये महान् पुरुषों के जीवन चरित्र इस वर्गीकरण की सत्यता का बारम्बार उद्घोष करते हैं। एक छोटे से बालक ने भेड़ पालन के कार्य को अस्वीकार कर दिया और पेरिस जा पहुँचा? जो कालान्तर में विश्व में नेपोलियन के नाम से प्रसिद्ध महानतम सेनापति बना। गोल्डस्मिथ या कीट्स व्यापारिक कार्य द्वारा आराम एवं सुखसुविधाओं का जीवन जीने की अपेक्षा किसी अटारी में रहते हुए काव्य रचना करना अधिक पसन्द करेगा। प्रत्येक मनुष्य अपने स्वभाव के अनुरूप कार्यक्षेत्र में कर्म करते हुए ही सुख एवं पूर्णता का अनुभव करता है।मानव के लौकिक व्यवहार? मानसिक स्वभाव एवं बौद्धिक अभिरुचि के आधार पर किया गया यह विवकपूर्ण वर्गीकरण केवल भारत में ही नहीं? वरन् सर्वत्र प्रयोज्य (लागू करने योग्य) है। जीवन में इसकी प्रयोज्यता तथा मनुष्य के विकास के लिए इसकी उपादेयता सार्वभौमिक है।अब भगवान् श्रीकृष्ण सिद्धि प्राप्ति की साधना बताते हैं

'Na tadasti'. Thus, of agent, action, instruments, of intellect and fortitude, and of happiness, being distinct by difference of Sattva etc., due to combination of mutual relationship of principal and subsidiary and of sublater and sublated, due to connection (difference) of sequence and simultaneity of modifications etc., due to innumerable varieties, there is capacity to produce diverse fruits. By this, the depth of actions which was briefly stated before is determined in detail with reasons.

And all these from gods down to immovable do not transcend the connection with the three Gunas. For it is said — 'From Brahma down to an insect, no one is happy in reality. Everyone desiring to live creates various modifications'. Thus, in reality happiness belongs to one whose mind has transcended Gunas, not to another, this is the intention.

Thus by this much, the threefold nature of each of the six and of Dhriti etc. has been propounded. Being in the Sattvic heap among them, having obtained divine wealth, one is fit for knowledge here; and you are such, thus Arjuna was encouraged.

Now however this is said — If indeed with this wisdom of knowledge you engage in action, then by engagement in one's own duty and by being purified by special knowledge, there is no connection of action for you.

But if you do not accept this? Then surely your engagement must indeed happen, because the caste itself is situated in that state. Since everyone is bound by nature, even if having that nature concealed by some defect for some time, upon the removal of that concealer, he indeed obtains the nature which has become manifest. For such is the nature of Varnas. Thus in the inevitable engagement, there would be sharing of fruit from that.

He states that — from 'Brāhmaṇa' etc. up to 'Avaśo'pi tat' (Even helplessly that). The nature of the description of division of actions of Brahmanas etc. surely does not transgress, thus for you of Kshatriya nature, even if unwilling, Prakriti — named Svabhava — resorts to the state of impeller without deviation. Only for one impelled by that there is connection with merit and sin.

Therefore, placing the authority of special knowledge spoken by Me in front, perform actions. That being so, bondage will cease. This is the purport of preparing the equipment for this meaning of the Great Sentence. The meaning of intermediate sentences is clear.

'Samāsena' (briefly) [18.50]. Of knowledge, stated before. He states the consummation (Nishtha) as ascertained by avoiding the web of words. 'Buddhyā viśuddhayā' etc. all this is almost explained, so effort is not made again.

So thus, the Guna-Dharmas named 'secondary' (Gauna) born of nature of Varnas have been stated. Other Dharmas also are mentioned in scriptures. That is said in Bhavishya Purana —

'From Dharma welfare is ordained, welfare is characterized by prosperity. But that is said to be fivefold, Vedic-rooted, eternal.

Varna-dharma is remembered as one, then of Ashramas. Varna-Ashrama is third, then Gauna and Naimittika.

Depending on one Varna-hood whatever Dharma proceeds. Varna-dharma is called that, like thread ceremony, O King.

But depending on Ashrama whatever duty proceeds. That indeed would be Ashrama-dharma, like begging, staff etc.

Depending on Varna-hood and Ashrama-hood whatever proceeds. That is Varna-Ashrama-dharma, like Mouji (grass girdle) etc. girdle.

Whatever proceeds by Guna, that is called Guna-dharma. Like protection of subjects for the anointed king.

Depending on one cause (Nimitta) whatever Dharma proceeds. That is to be known as Naimittika, like expiation injunction'.

Adhikara (duty/qualification) is Dharma here. Harita states fourfold Dharma —

'Now Dharma of Ashrama-dwellers — Separate Dharma, Special Dharma, Common Dharma, and Total Dharma. Separate Dharma from separate Ashrama performance, like Chaturyarnya-dharma; from performance of one's specific Ashrama? Special Dharma, like of Naishthika, Yayavara, Anujnapika, Chaturashramya-siddhas; whatever is common Dharma of all, that is Common Dharma; Naishthika is Total Dharma.

Naishthika is a specific Brahmachari. Yayavara is a specific householder. Anujnapika is a specific Vanaprastha. Chaturashramya-siddha is a specific ascetic; of all means of Varnas and Ashramas.

There the first, as in Mahabharata —

'Non-cruelty, non-violence, non-inadvertence, sharing. Shraddha rite, hospitality, truth, and non-anger.
Contentment in own wife, purity, constant non-envy. Self-knowledge and forbearance, is the common Dharma, O King'.

Common to all Ashramas is illustrated before. Nishtha is end of Samsara, whose purpose is that is Naishthika. Performance of desireless action to avoid obstacles to the rise of Self-knowledge which is cause of liberation is Total Dharma, this is the meaning.

Ashramas also are mentioned as four in scriptures. As Gautama says —

'Some speak of option of Ashramas, Brahmachari, Grihastha, Bhikshu, Vaikhanasa'.

Apastamba —

'Four Ashramas, Householdership, Teacher's family (studentship), Silence (asceticism), Forest-dwelling; in all those living undistracted according to teaching one attains welfare'.

Vasistha —

'Four Ashramas, Brahmachari, Grihastha, Vanaprastha, Parivrajaka; among them having studied Veda, or two Vedas, or Vedas, with unbroken celibacy, whichever one wishes one may dwell in'.

Thus their separate Dharmas also are mentioned. And fruit for the ignorant is also mentioned. As Manu says —

'Performing Dharma stated in Shruti and Smriti indeed a man. Attains fame here and after death unsurpassed happiness'.

'Unsurpassed happiness' is for indicating respective fruits as obtained.

Apastamba —

'For all Varnas in performance of own duty supreme unlimited happiness; then in return by the remainder of fruit of action they obtain caste, beauty, color, conduct, intelligence, wisdom, wealth, performance of Dharma'.

Gautama —

'Varnas and Ashramas devoted to own duty having experienced fruit of action after death, then by the remainder obtain birth endowed with specific place, caste, family, beauty, lifespan, learning, conduct, wealth, happiness, intelligence; the Vishvanchas (moving everywhere/contrary) perish'.

Here by the word Shesha (remainder), action like Chitra etc. other than experienced Jyotistoma etc. denoted by the word Anushaya is stated, not a part of previous action, this is established. In 'On exhaustion of performed (experienced) having Anushaya, by seen (Shruti) and Smriti, as gone and not thus' [B.S. 3.1.8], this is stated by Bhattas also. In Gautamiya also — 'Its remainder from that (heaven) relative to Chitra etc.'. Vishvanchas — moving everywhere, of wilful behavior, contrary, attaining birth in hell etc. perish, by states like worm, insect etc. fall from all human goals, this is the meaning.

Harita —

'Having obtained worlds by Kamya sacrifices, charities, austerities, some come again to birth. Free from desires, true-sacrificers, good givers, devoted to austerity go to imperishable worlds'.

Here difference of fruit based on existence and non-existence of desire is shown; in Bhavishya Purana —

'Even without fruit performance of Nityas is clearly desired. Of Kamyas for own fruit, but for destruction of defects indeed.

In doing Naimittikas, fruit of actions is threefold. Some declare destruction of acquired sin.
And others think non-production of Sin (Pratyavaya). And others know Nitya action as having incidental fruit'.

Others — Apastamba etc. By words like 'Just as for a mango tree planted for fruit' etc., they know the incidental fruitfulness of Nitya action.

And Shruti —

'Three branches of Dharma, sacrifice, study, charity is the first; austerity indeed is the second; student dwelling in teacher's family is the third, extremely emaciating himself in teacher's family' — thus having stated Householder, Vanaprastha, Brahmachari, by 'All these become attainers of meritorious worlds', stating absence of liberation for them in absence of mind purification, states liberation for these very ones with pure mind by state of wandering ascetic through establishment in knowledge — 'Established in Brahman attains immortality'.

So this being the case, Brahmachari, Householder or Vanaprastha seeker of liberation, by abandonment of desire for fruit, by intellect of offering to God, in 'sve sve' — enjoined for respective Varna and Ashrama, not in action done merely by own will, stated in Shruti and Smriti, 'abhirataḥ' — devoted to proper performance; 'saṃsiddhim' — fitness for rise of right knowledge by destruction of impurity of aggregate of body and senses — 'labhate naraḥ' — man proud of Varna and Ashrama; because Karma-kanda is for qualification of men. For gods etc., due to absence of pride of Varna and Ashrama, non-qualification in those duties is indeed proper. But in Upasana etc. which do not depend on pride of Varna and Ashrama, they also have qualification — this is established in Devata-adhikarana. Objection: How is causeness of liberation for actions which are causes of bondage? Due to specific worship (Upasana) — he says — 'Svakarmanirataḥ' — how, in which manner he finds perfection characterized by liberation, listen to that. Hearing, ascertain that mode, this is the meaning.

For which purpose action was described, He states that — 'Sve sve'. 'Sve sve' — in one's own enjoined action; 'abhirataḥ' — endowed with love; 'naraḥ' — man; 'saṃsiddhim' — perfect attainment — of the nature of My grace — 'labhate' — obtains.

Objection: How perfection by mere love? To this He says — 'Svakarma' etc., by one and a half [verses]. 'Svakarmanirata' — devoted to own enjoined action — 'yathā' — in which manner he 'vindati' — knows — perfection, listen to that mode.

'Sve sve' — in action of stated characteristic difference; 'abhirataḥ' — devoted; 'saṃsiddhim' — the perfection characterized by fitness of body and senses for establishment in knowledge upon destruction of impurity by performance of own duty; 'labhate' — obtains; 'naraḥ' — qualified person.

Is perfection direct from performance of own duty itself? No. Then how? Devoted to own duty, 'yathā' — in which manner — he finds perfection? Listen to that.

He states the causeness of one's own specific action of this kind for one's own perfection — by the half [verse] 'Sve sve'.

By this, another's duty is excluded.

स्वे in own? स्वे in own? कर्मणि to duty? अभिरतः devoted? संसिद्धिम् perfection? लभते attains? नरः a man? स्वकर्मनिरतः engaged in his own duty? सिद्धिम् perfection? यथा how? विन्दति finds? तत् that? श्रृणु hear.Commentary This is the division of labour for which each caste is fitted according to its own nature. The duty prescribed is your sole support? and the highest service you can render to the Supreme is to carry it out wholeheartedly? without expectation of fruits? with the attitutde of dedication to the Lord. This will surely lead you to the Supreme. All the impurities of the mind will be washed away by the performance of ones own duty and you will be fit for Selfknowledge.Sve sve karmani Each devoted to his own duty in accordance with his nature (Guna) or caste. It is impossible to attain Moksha by works alone but works purify the heart and prepare the aspirant for receiving the divine light.The attitude of worshipfulness is prescribed for work

Sve sve karmani abhiratah, being devoted to his own duty, which has different characteristics as stated above; narah, man, the person alified therefor; labhate, attains; samsiddhim, complete success, characterized as the ability for steadfastness in Knowledge, which follows from the elimination of the impurities of body and mind as a result of fulfilling his own duty. Does the complete success follow merely from the fulfilment of one's own duty? No. How then? Srnu, hear; tat, that; yatha, as to how, through what means; sva-karma-niratah, one devoted to his own duty; vindati, acheives; siddim, success.

When one is devoted to his own duty in a way mentioned earlier, he attains perfection i.e., the supreme state. When a person is devoted to his duty, how he attains perfection, i.e., attains the supreme state, listen.