Bhagavad Gita - Chapter 3 - Shloka (Verse) 22

व्याख्या--'न मे पार्थास्ति ৷৷. नानवाप्तमवाप्तव्यम्'-- भगवान् किसी एक लोकमें सीमित नहीं है। इसलिये वे तीनों लोकोंमें अपना कोई कर्तव्य न होनेकी बात कह रहे हैं।भगवान्के लिये त्रिलोकीमें कोई भी कर्तव्य शेष नहीं है; क्योंकि उनके लिये कुछ भी पाना शेष नहीं है।कुछ-न-कुछ पानेके लिये ही सब (मनुष्य, पशु ,पक्षी आदि) कर्म करते हैं। भगवान् उपर्युक्त पदोंमें बहुत विलक्षण बात कह रहे हैं कि कुछ भी करना और पाना शेष न होनेपर भी मैं कर्म करता हूँ !
अपने लिये कोई कर्तव्य न होनेपर भी भगवान् केवल दूसरोंके हितके लिये अवतार लेते हैं और साधु पुरुषोंका उद्धार, पापी पुरुषोंका विनाश तथा धर्मकी संस्थापना करनेके लिये कर्म करते हैं (गीता 4। 8)। अवतारके सिवाय भगवान्की सृष्टि-रचना भी जीवमात्रके उद्धारके लिये ही होती है। स्वर्गलोक पुण्यकर्मोंका फल भुगतानेके लिये है और चौरासी लाख योनियाँ एवं नरक पाप-कर्मोंका फल भुगतानेके लिये हैं। मनुष्य-योनि पुण्य और पाप--दोनोंसे ऊँचे उठकर अपना कल्याण करनेके लिये है। ऐसा तभी सम्भव है, जब मनुष्य अपने लिये कुछ न करे। वह सम्पूर्ण कर्म--स्थूल शरीरसे होनेवाली 'क्रिया', सूक्ष्म शरीरसे होनेवाला 'चिन्तन' और कारण शरीरसे होनेवाली 'स्थिरता' केवल दूसरोंके हितके लिये ही करे, अपने लिये नहीं। कारण कि जिनसे सब कर्म किये जाते हैं, वे स्थूल, सूक्ष्म और कारण--तीनों ही शरीर संसारके हैं, अपने नहीं। इसलिये कर्मयोगी शरीर, इन्द्रियाँ, मन, बुद्धि, पदार्थ आदि सम्पूर्ण सामग्रीको (जो वास्तवमें संसारकी ही है) संसारकी ही मानता है और उसे संसारकी सेवामें लगाता है। अगर मनुष्य संसारकी वस्तुको संसारकी सेवामें न लगाकर अपने सुख-भोगमें लगाता है तो बड़ी भारी भूल करता है। संसारकी वस्तुको अपनी मान लेनेसे ही फलकी इच्छा होती है और फलप्राप्तिके लिये कर्म होता है। इस तरह जबतक मनुष्य कुछ पानेकी इच्छासे कर्म करता है, तबतक उसके लिये कर्तव्य अर्थात् 'करना' शेष रहता है।गम्भीरतापूर्वक विचार किया जाय तो मालूम होता है कि मनुष्यमात्रका अपने लिये कोई कर्तव्य है ही नहीं। कारण कि प्रापणीय वस्तु (परमात्मतत्त्व) नित्यप्राप्त है और स्वयं (स्वरूप) भी नित्य है, जबकि कर्म और कर्म-फल अनित्य अर्थात् उत्पन्न एवं नष्ट होनेवाला है। अनित्य-(कर्म और फल-) का सम्बन्ध नित्य-(स्वयं-) के साथ हो ही कैसे सकता है! कर्मका सम्बन्ध 'पर'- (शरीर और संसार-) से है 'स्व' से नहीं। कर्म सदैव 'पर' के द्वारा और 'पर' के लिये ही होता है। इसलिये अपने लिये कुछ करना है ही नहीं। जब मनुष्यमात्रके लिये कोई कर्तव्य नहीं है, तब भगवान्के लिये कोई कर्तव्य हो ही कैसे सकता है!
कर्मयोगसे सिद्ध हुए महापुरुषके लिये भगवान्ने इसी अध्यायके सत्रहवें-अठारहवें श्लोकोंमें कहा है कि उस महापुरुषके लिये कोई कर्तव्य नहीं है; क्योंकि उसकी रति, तृप्ति और संतुष्टि अपने-आपमें ही होती है। इसलिये उसे संसारमें करने अथवा न करनेसे कोई प्रयोजन नहीं रहता तथा उसका किसी भी प्राणीसे किञ्चिन्मात्र भी स्वार्थका सम्बन्ध नहीं रहता। ऐसा होनेपर भी वह महापुरुष लोकसंग्रहार्थ कर्म करता है। इसी प्रकार यहाँ भगवान् अपने लिये कहते हैं कि कोई भी कर्तव्य न होने तथा कुछ भी पाना बाकी न होनेपर भी मैं लोकसंग्रहार्थ कर्म करता हूँ। तात्पर्य है कि तत्त्वज्ञ महापुरुषकी भगवान्के साथ एकता होती है--'मम साधर्म्यमागताः' (गीता 14। 2)। जैसे भगवान् त्रिलोकीमें आदर्श पुरुष हैं (गीता 3। 23 4। 11), ऐसे ही संसारमें तत्त्वज्ञ पुरुष भी आदर्श हैं (गीता 3। 25)।

यदि इस लोकसंग्रहकी कर्तव्यतामें तुझे कुछ शंका हो तो तू मुझे क्यों नहीं देखता हे पार्थ तीनों लोकोंमें मेरा कुछ भी कर्तव्य नहीं है अर्थात् मुझे कुछ भी करना नहीं है क्योंकि मुझे कोई भी अप्राप्त वस्तु प्राप्त नहीं करनी है तो भी मैं कर्मोंमें बर्तता ही हूँ।

Having stated that enjoined action must be performed for the maintenance of the world even by one who has attained the goal, he (the Commentator/Shankara) presents the Lord Himself as an example in that very regard with "If" (yadi), etc. (referring to the Bhashya introduction).

(Objection): Since it is possible for You also to have agency for the sake of attaining what is not attained, how is it said that "there is nothing whatsoever to be done"? Anticipating this, He says "na anavāptam" (nothing unobtained). Taking up the symbol (word from the verse), he demonstrates the possibility of engagement in action even for the one possessed of knowledge, through the explanation beginning with "na" etc. The repetition of the negative particle (nañ) is for the sake of syntax.

Through the inquiry "The Lord has no duty," he clarifies with "From where/Why" (kasmāt), etc.

(Objection): In the absence of any purpose, action should not be performed by You either? Anticipating this, and considering "My performance of action is also for the maintenance of the world," he says "tathāpi" (even so/still—referring to 'I am engaged').

You too, like Me, perform the holding together of the world—with this intention, He speaks the verse beginning with "Na" (Not).

In the three worlds, there is nothing whatsoever that is a duty for Me; because in the three worlds there is nothing for Me that is "unobtained"—meaning unattained—that is "to be obtained"—meaning to be attained. Even though this is so, still I am indeed engaged in action. The meaning is "I do perform action."

Indicating that "Since you are related to Me, your duty is indeed to take My side (follow My path)," He addresses him as "Partha."

"Karmaṇi varte eva" (I am indeed engaged in action).

The meaning is: I indeed perform action.

For Me—the Lord of all, whose all desires are fulfilled, the Omniscient, and of True Resolve, who abide in the three worlds in forms like gods and men by My own free will—there is no duty whatsoever. Because there is nothing "unobtained" that is "to be obtained" by action.

Even so, for the protection of the world, I am indeed engaged in action.

Here, I alone am the example—thus He speaks in three verses beginning with "na me pārtha."

O Partha, there is no duty for Me. Because even in the three worlds, there is nothing "unobtained"—meaning unacquired—that is "to be obtained"—meaning acquirable; still, I am engaged in action.

The meaning is: I indeed perform action.

By Me also, indeed, who am desireless and for whom there is no sin or harm even in the disturbance of the world, action alone is performed purely out of supreme compassion for the protection of the world; then what to say of you who are dependent (on desires) and subject to sin? This is stated in the three verses beginning with 'Na me Partha'.

By the word 'Me', the Supreme Lord, distinct from other sentient beings bound by karma, is referred to as He truly is; with this intention, adjectives like 'of the Lord of all' (Sarveshvara) are spoken to manifest His distinct, eternally established glories and fullness of attributes—'of the Lord of all'.

For Sruti and Smriti are My very commands, and they are to be followed by others; there is no other controller for Me under whose subjection I would act out of fear of punishment; this is the purport.

'of One who has attained all desires' thus. Nor is there for Me any purpose, unattainable by My mere will and existing previously only as a wish, for which action would need to be performed as a means; this is the purport.

'Of the Omniscient and True-Resolved' thus. Nor do I have, like the gods, humans, and animals who are bound by karma, any contraction of knowledge or obstruction of will—even though I have descended sharing their species—for the removal of which action would need to be performed; this is the intention.

In 'Trishu lokeshu' (in the three worlds), implying a specific meaning derived from the context, he says—'Deva-manushya' (gods and men). And it is stated by Lord Parashara: 'The Lord of people creates all forms of energies... known as gods, animals, and men, possessing activity, by His own sport... for the benefit of the worlds; that activity of His, who is immeasurable, all-pervading, and of unimpeded nature, is not born of karma' (Vishnu Purana 6.7.71-72).

He explains 'Na anavaptam avaptavyam' (nothing unattained to be attained) as the expected reason for the absence of duty—'Yatah' (Since/Because). He states the purpose established by considering the subsequent verse—'Athapi lokarakshayai' (Yet, for the protection of the world).

In 'Athapi', the meaning of the particle 'cha' is: having said 'I am indeed engaged in action', the result 'I never cease from action to practice Jnana Yoga' is implied; to manifest that, it is said—'Karmani eva varte' (I am engaged in action only). Or else, due to the propriety of the context, the word 'eva' (only) has a different order here.

पूर्णस्वरूप में स्थित योगेश्वर श्रीकृष्ण को तीनों लोकों में किसी वस्तु की इच्छा नहीं थी। यदि वे चाहते तो अपने स्वयं के लिये राज्य स्थापित कर उसमें सुख से रह सकते थे. परन्तु केवल कर्तव्य पालन का उत्तरदायित्व समझते हुए पाण्डवों के धर्म और न्याय संगत पक्ष का साथ देने के लिए ही वे युद्धभूमि में आये थे।बाल्यकाल से लेकर महाभारत युद्ध के क्षण तक उनका सम्पूर्ण जीवन अनासक्ति का ज्वलन्त उदाहरण हैं। यद्यपि उन्हें जीवन में प्राप्त करने योग्य वस्तु अप्राप्य नहीं थी तथापि वे सदैव कर्म में ही रत रहे मानो उनके लिए कर्म करना उत्साह और आनन्द से परिपूर्ण एक क्रीडा हो।इसी सन्दर्भ में भगवान कहते हैं

"Whatever he practices" (yad yad ācharati), etc. "There is nothing for Me" (na me), etc.

That for one who has attained what is to be attained and whose mind is perfect (fulfilled), the purpose in engaging in action is grace upon the world—in this regard, the Blessed Lord cites Himself alone as the example.

"Here, I alone am the example"—thus He speaks in three verses.

O Partha, "me," meaning for Me, there is no duty whatsoever even in the three worlds. Because there is no "unobtained" fruit whatsoever that is "to be obtained" by Me. Still, "varte eva karmaṇi aham" (I am indeed engaged in action). The meaning is: I indeed perform action.

By addressing him as "Partha," He indicates: "You are born of a pure Kshatriya lineage, and being the offspring of the offspring of Shura (our common grandfather), you are extremely similar to Me; therefore, you ought to behave like Me."

"Even by Me, it is done in the same way"—He states this with "na me pārtha" (There is nothing for Me, O Partha), etc.

O Partha—O supremely favored one—for Me, in the three worlds, there is no duty whatsoever; nor is there anything unobtained that is to be obtained. Nevertheless, for the sake of the maintenance of the world (Lokasamgraha), I am engaged in action; meaning, I perform action.

"Na me"—meaning for Me, O Partha; "na asti"—meaning there does not exist—any duty; even in the three worlds, "kiñcana"—meaning anything at all.

Why? Because there is nothing "anavāptam"—meaning unobtained—that is "avāptavyam"—meaning to be obtained (to be acquired). Even so, I am indeed engaged in action.

"And here, I alone am the example"—He states this in the three verses beginning with "na me" (There is nothing for Me).

न not? मे my? पार्थ O Partha? अस्ति is? कर्तव्यम् to be done (duty)? त्रिषु in the three? लोकेषु worlds? किञ्चन anything? न not? अनवाप्तम् unattained? अवाप्तव्यम् to be attained? वर्ते am? एव also? च and? कर्मणि in action.Commentary I am the Lord of the universe and therefore I have no personal grounds to engage. Myself in action. I have nothing to achieve as I have all divine wealth? as the wealth of the universe is Mine? and yet I engage Myself in action.Why do you not follow My example Why do you not endeavour to prevent the masses from following the wrong path by setting an example yourself If you set an example? people will follow you as you are a leader with noble alities.

O Partha, na asti, there is no; kartavyam, duty; kincana, whatsoever; me, for Me (to fulfill); even trisu lokesu, in all the three worlds. Why? There is na anavaptam, nothing (that remains) unachieved; or avaptavyam, to be achieved. Still varte eva, do I continue; karmani, in action.

For Me, who is the Lord of all, who has all desires fulfilled, who is omniscient, whose will is always true, and who, at My own will, remains in the three worlds in the forms of gods, men and such other beings, there is nothing whatever to achieve. Therefore though there is for Me nothing 'unacired', i.e., nothing yet to be acired by work, I go on working for the protection of the world.