Bhagavad Gita - Chapter 3 - Shloka (Verse) 9

व्याख्या--'यज्ञार्थात् कर्मणोऽन्यत्र' गीताके अनुसार कर्तव्यमात्रका नाम 'यज्ञ' है। 'यज्ञ' शब्दके अन्तर्गत यज्ञ, दान, तप, होम, तीर्थ-सेवन, व्रत, वेदाध्ययन आदि समस्त शारीरिक, व्यावहारिक और पारमार्थिक क्रियाएँ आ जाती हैं। कर्तव्य मानकर किये जानेवाले व्यापार, नौकरी, अध्ययन, अध्यापन आदि सब शास्त्रविहित कर्मोंका नाम भी यज्ञ है। दूसरोंको सुख पहुँचाने तथा उनका हित करनेके लिये जो भी कर्म किये जाते हैं वे सभी यज्ञार्थ कर्म हैं। यज्ञार्थ कर्म करनेसे आसक्ति बहुत जल्दी मिट जाती है तथा कर्मयोगीके सम्पूर्ण कर्म नष्ट हो जाते हैं (गीता 4। 23) अर्थात् वे कर्म स्वयं तो बन्धनकारक होते नहीं, प्रत्युत पूर्वसंचित कर्मसमूहको भी समाप्त कर देते हैं।वास्तवमें मनुष्यकी स्थिति उसके उद्दश्यके अनुसार होती है, क्रियाके अनुसार नहीं। जैसे व्यापारीका प्रधान उद्देश्य धन कमाना रहता है; अतः वास्तवमें उसकी स्थिति धनमें ही रहती है और दुकान बंद करते ही उसकी वृत्ति धनकी तरफ चली जाती है। ऐसे ही यज्ञार्थ कर्म करते समय कर्मयोगीकी स्थिति अपने उद्देश्य--परमात्मामें ही रहती है और कर्म समाप्त करते ही उसकी वृत्ति परमात्माकी तरफ चली जाती है।
सभी वर्णोंके लिये अलग-अलग कर्म हैं। एक वर्णके लिये कोई कर्म स्वधर्म है तो वही दूसरे वर्णोंके लिये (विहित न होनेसे) परधर्म अर्थात् अन्यत्र कर्म हो जाता है; जैसे --भिक्षासे जीवन-निर्वाह करना ब्राह्मणके लिये तो स्वधर्म है, पर क्षत्रियके लिये परधर्म है। इसी प्रकार निष्कामभावसे कर्तव्यकर्म करना मनुष्यका स्वधर्म है और सकामभावसे कर्म करना परधर्म है। जितने भी सकाम और निषिद्ध कर्म हैं वे सब-के-सब 'अन्यत्र-कर्म' की श्रेणीमें ही हैं। अपने सुख मान बड़ाई आराम आदिके लिये जितने कर्म किये जायँ वे सबकेसब भी अन्यत्रकर्म हैं (टिप्पणी प0 126)। अतः छोटा-से-छोटा तथा बड़ा-से़-बड़ा जो भी कर्म किया जाय, उसमें साधकको सावधान रहना चाहिये कि कहीं किसी स्वार्थकी भावनासे तो कर्म नहीं हो रहा है ! साधक उसीको कहते हैं, जो निरन्तर सावधान रहता है। इसलिये साधकको अपनी साधनाके प्रति सतर्क, जागरूक रहना ही चाहिये।
'अन्यत्र-कर्म' के विषयमें दो गुप्त भाव--(1) किसीके आनेपर यदि कोई मनुष्य उसके प्रति 'आइये ! बैठिये ! 'आदि आदरसूचक शब्दोंका प्रयोग करता है, पर भीतरसे अपनेमें सज्जनताका आरोप करता है अथवा 'ऐसा कहनेसे आनेवाले व्यक्तिपर मेरा अच्छा असर पड़ेगा'--इस भावसे कहता है तो इसमें स्वार्थकी भावना छिपी रहनेसे यह 'अन्यत्र-कर्म' ही है, यज्ञार्थ कर्म नहीं।
(2) सत्सङ्ग, सभा आदिमें कोई व्यक्ति मनमें इस भावको रखते हुए प्रश्न करता है कि वक्ता और श्रोतागण मुझे अच्छा जानकार समझेंगे तथा उनपर मेरा अच्छा असर पड़ेगा तो यह 'अन्यत्र-कर्म' ही है, यज्ञार्थ कर्म नहीं।तात्पर्य यह है कि साधक कर्म तो करे, पर उसमें स्वार्थ, कामना आदिका भाव नहीं रहना चाहिये। कर्मका निषेध नहीं है, प्रत्युत सकामभावका निषेध है।साधकको भोग और ऐश्वर्य-बुद्धिसे कोई भी कर्म नहीं करना चाहिये; क्योंकि ऐसी बुद्धिमें भोगसक्ति और कामना रहती है, जिससे कर्मयोगका आचरण नहीं हो पाता। निर्वाह-बुद्धिसे कर्म करनेपर भी जीनेकी कामना बनी रहती है। अतः निर्वाह-बुद्धि भी त्याज्य है। साधकको केवल साधनबुद्धिसे ही प्रत्येक कर्म करना चाहिये। सबसे उत्तम साधक तो वह है, जो अपनी मुक्तिके लिये भी कोई कर्म न करके केवल दूसरोंके हितके लिये कर्म करता है। कारण कि अपना हित दूसरोंके लिये कर्म करनेसे होता है, अपने लिये कर्म करनेसे नहीं। दूसरोंके हितमें ही अपना हित है। दूसरोंके हितसे अपना हित अलग अलग मानना ही गलती है। इसलिये लौकिक तथा शास्त्रीय जो कर्म किये जायँ, वे सब-के-सब केवल लोक-हितार्थ होने चाहिये। अपने सुखके लिये किया गया कर्म तो बन्धनकारक है ही, अपने व्यक्तिगत हितके लिये किया गया कर्म भी बन्धनकारक है। केवल अपने हितकी तरफ दृष्टि रखनेसे व्यक्तित्व बना रहता है। इसलिये और तो क्या, जप, चिन्तन, ध्यान, समाधि भी केवल लोकहितके लिये ही करे। तात्पर्य यह कि स्थूल, सूक्ष्म और कारण--तीनों शरीरोंसे होनेवाली मात्र क्रिया संसारके लिये ही हो, अपने लिये नहीं। 'कर्म' संसारके लिय है और संसारसे सम्बन्ध-विच्छेद होनेपर परमात्माके साथ 'योग' अपने लिये है। इसीका नाम है--कर्मयोग।
'लोकोऽयं कर्मबन्धनः'-- कर्तव्य-कर्म (यज्ञ) करनेका अधिकार मुख्यरूपसे मनुष्यको ही है। इसका वर्णन भगवान्ने आगे सृष्टिचक्रके प्रसङ्ग (3। 14 16) में भी किया है। जिसका उद्देश्य प्राणिमात्रका हित करना, उनको सुख पहुँचाना होता है, उसीके द्वारा कर्तव्य-कर्म हुआ करते हैं। जब मनुष्य दूसरोंके हितके लिये कर्म न करके केवल अपने सुखके लिये कर्म करता है, तब वह बँध जाता है।आसक्ति और स्वार्थभावसे कर्म करना ही बन्धनका कारण है। आसक्ति और स्वार्थके न रहनेपर स्वतः सबके हितके लिये कर्म होते हैं। बन्धन भावसे होता है क्रियासे नहीं। मनुष्य कर्मोंसे नहीं बँधता, प्रत्युत कर्मोंमें वह जो आसक्ति और स्वार्थभाव रखता है, उनसे ही वह बँधता है।'तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर'-- यहाँ 'मुक्तसङ्गः'पदसे भगवान्का यह तात्पर्य है कि कर्मोंमें, पदार्थोंमें तथा जिनसे कर्म किये जाते हैं, उन शरीर, मन, बुद्धि आदि सामग्रीमें ममता-आसक्ति होनेसे ही बन्धन होता है। ममता, आसक्ति रहनेसे कर्तव्य-कर्म भी स्वाभाविक एवं भलीभाँति नहीं होते। ममता-आसक्ति न रहनेसे परहितके लिये कर्तव्य-कर्मका स्वतः आचरण होता है और यदि कर्तव्य-कर्म प्राप्त न हो तो स्वतः निर्विकल्पतामें, स्वरूपमें स्थिति होती है। परिणामस्वरूप साधन निरन्तर होता है ओर असाधन कभी होता ही नहीं।
आलस्य और प्रमादके कारण नियत कर्मका त्याग करना 'तामस त्याग' कहलाता है (गीता 18। 7), जिसका फल मूढ़ता अर्थात् मूढ़योनियोंकी प्राप्ति है--'अज्ञानं तमसः फलम्'(गीता 14। 16)। कर्मोंको दुःखरूप समझकर उनका त्याग करना'[राजस त्याग' कहलाता है (गीता 18। 8) जिसका फल दुःखोंकी प्राप्ति है--'रजसस्तु फलं दुःखम्' (गीता 14। 16)। इसलिये यहाँ भगवान् अर्जुनको कर्मोंका त्याग करनेके लिये नहीं कहते, प्रत्युत स्वार्थ, ममता, फलासक्ति, कामना, वासना, पक्षपात आदिसे रहित होकर शास्त्रविधिके अनुसार सुचारुरूपसे उत्साहपूर्वक कर्तव्य-कर्मोंको करनेकी आज्ञा देते हैं, जो 'सात्त्विक त्याग' कहलाता है (गीता 18। 9)। स्वयं भगवान् भी आगे चलकर कहते हैं कि मेरे लिये कुछ भी करना शेष नहीं है, फिर भी मैं सावधानीपूर्वक कर्म करता हूँ (3। 2223)।
कर्तव्य-कर्मोंका अच्छी तरह आचरण करनेमें दो कारणोंसे शिथिलता आती है--(1) मनुष्यका स्वभाव है कि वह पहले फलकी कामना करके ही कर्ममें प्रवृत्त होता है। जब वह देखता है कि कर्मयोगके अनुसार फलकी कामना नहीं रखनी है तब वह विचार करता है कि कर्म ही क्यों करूँ (2) कर्म आरम्भ करनेके बाद जब अन्तमें उसे पता लग जाय कि इसका फल विपरीत होगा तब वह विचार करता है कि मैं कर्म तो अच्छासेअच्छा करूँ पर फल विपरीत मिले तो फिर कर्म करूँ ही क्योंकर्मयोगी न तो कोई कामना करता है और न कोई नाशवान् फल ही चाहता है वह तो मात्र संसारका हित सामने रखकर ही कर्तव्यकर्म करता है। अतः उपर्युक्त दोनों कारणोंसे उसके कर्तव्यकर्ममें शिथिलता नहीं आ सकती।

जो तू ऐसा समझता है कि बन्धनकारक होनेसे कर्म नहीं करना चाहिये तो यह समझना भी भूल है। कैसे यज्ञ ही विष्णु है इस श्रुतिप्रमाणसे यज्ञ ईश्वर है और उसके लिये जो कर्म किया जाय वह यज्ञार्थ कर्म है उस ( ईश्वरार्थ ) कर्मको छोड़कर दूसरे कर्मोंसे कर्म करनेवाला अधिकारी मनुष्यसमुदाय कर्मबन्धनयुक्त हो जाता है पर ईश्वरार्थ किये जानेवाले कर्मसे नहीं। इसलिये हे कौन्तेय तू कर्मफल और आसक्तिसे रहित होकर ईश्वरार्थ कर्मोंका भली प्रकार आचरण कर।

Based on the Smriti that "A living being is bound by action," and raising the doubt that since action causes bondage it should not be performed by one seeking spiritual welfare, He refutes it with the verse beginning with "Yajnarthat...".

He elaborates on the assertion that the non-performance of duty by one qualified for action is improper, proceeding with the inquiry beginning with "Katham" (How), etc.

Since there is no bondage for one performing action for the sake of Yajna without desire for results, He states that action should be performed for that sake using the word "tadartham".

Anticipating the doubt that "action for the sake of Yajna" (action for action) is illogical, He explains it by citing "Yajna is indeed Vishnu."

Then how does the Smriti state that "A living being is bound by action"? To this, He replies with "tasmat" (therefore/other than that).

Expressing the conclusion that action performed with the intellect of offering it to God does not cause bondage, He uses the word "atah" (therefore).

If, based on the Smriti "A living being is bound by action and liberated by knowledge," you think that action should not be performed because it causes bondage, He states that too is incorrect with the verse beginning with "Yajna...".

"Yajnarthat" means for the sake of Ishvara (the Lord). Based on the Shruti "Yajna is indeed Vishnu," "anyatra" means by action other than that [Yajna], this world becomes karma-bandhanah (one for whom action is bondage).

Those who describe it contrary to the [Shankara] Bhashya, interpreting it as "this world engaged in other action is bound by action," must resolve the fault of supplying the extra word "pravritta" (engaged), the fault of the inapplicability of the 'Lyut' suffix [in the word bandhana] due to the lack of a rule for it in the sense of action forcing a resort to "bahulam" (diverse usage) as a last resort, and the fault of the inapplicability of the masculine gender due to the absence of a Bahuvrihi compound.

Therefore, being devoid of attachment to the fruit of action, perform action well. By addressing him as "Kaunteya," He encourages him to accept His view.

A living being is bound by action (Mahabharata 12.241.7)—since action is thus declared in Smriti as binding, He says "yajnarthat" (for the sake of Yajna).

Karmabandhanah means that world for which action is a bond. Yajna is Vishnu; the meaning is that action performed for the sake of Yajna, without attachment, is not binding.

Because of the qualification "muktasangah" (free from attachment), and due to the Shruti "He who covets desires..." (Mundaka Upanishad 3.2.2), and because it will be stated later "Unwanted, wanted..." (Gita 18.12), and "But even these actions..." (Gita 18.6), and "Therefore let him not be one who sacrifices [merely for fruit]" (Brihadaranyaka Upanishad 1.5.2)—even though specific scriptural statements exist [equally regarding karma], the qualification [of being free from attachment] remains valid.

Raising the doubt—"Surely a living being is bound by action," given this Smriti regarding the binding nature of actions, "how do You engage me, a seeker of liberation, in that?"—He says "yajnarthat".

Yajna means the worship of the Supreme Lord, following the meaning of the verbal root "yaj" in the sense of "worship of the deity." Or, based on the Shruti "Yajna is indeed Vishnu," it refers to Vishnu. Aside from action performed for the sake of His worship ("tadartham"), this world engaged in "anyatra" (other) action—i.e., for the sake of heaven, etc.—is karmabandhanah (bound by action); it is bound by action, but not by that which is for the sake of worshipping the Lord.

Therefore, O Kaunteya, "samachara" (perform well) action appropriate to your Varna and Ashrama "tadartham" (for His sake/worship of God), becoming "muktasangah" (devoid of desire for fruit).

Aside from action such as the acquisition of wealth which is subsidiary (shesha) to scriptural duties like Yajna, when action is performed "anyatra" (elsewhere)—i.e., subsidiary to one's own personal purposes—this world becomes karmabandhanah (bound by action).

Therefore, you must perform action like the acquisition of wealth for the sake of Yajna, etc.; perform it being free from that "sanga" (attachment) which consists of regarding it as a means for one's own purpose.

The meaning is that when action is performed in this way, free from attachment and for the sake of Yajna, the Supreme Person (Paramapurusha), worshipped by actions like Yajna, destroys this person's impressions of karma (karma-vasanas) active since beginningless time and grants an unperturbed realization of the Self.

[In the next verse,] He speaks of the duty of maintaining the body only with the remnants of Yajna for those devoted to achieving all human goals, and the fault of those who maintain the body with that which is not the remnant of Yajna.

The Sankhyas, however, assert that all action should not be performed because it causes bondage; refuting them, He states "yajnarthat" (for the sake of Yajna).

Here, "Yajna" refers to Vishnu, based on the Shruti "Yajna is indeed Vishnu."

"Anyatra" (other than) action performed for His worship—that is, without that one thing—this world becomes karmabandhanah (bound by action); it is bound by actions, but not by action performed for the worship of the Lord.

Therefore, "tadartham" (for that sake), meaning for the pleasure of Vishnu, being "muktasangah" (desireless), perform action well.

In order to make it known that the verse "yajnarthat" establishes the scope of injunctions and prohibitions regarding action, he (the commentator, elucidating Ramanuja) raises the doubt beginning with "evam tarhi" (In that case...). By the word "adi" (etc.) in the phrase "acquisition of material goods, etc.,” Great Sacrifices (Maha-yajnas) are included. In "mamakara-adi" (sense of mine-ness, etc.), attachment, aversion, clinging, speech, taking, sporting, etc., are included. Egoism (ahankara) and mine-ness (mamakara) are described as a form of agitation of the senses because they are specific modifications of the mind. "Asya purushasya" (of this person) implies even for the Mumukshu (seeker of liberation). "Karma-vasanaya" (by the impression of karma) refers to ancient impressions that have not ceased and are reinforced by current activities. "Bandhanam bhavishyati" (will become a bond) means the contingency of the continuation of Samsara through successive bodily bondage, etc.

Here, based on the Shruti "Yajna is indeed Vishnu" (Taittiriya Samhita 1.7.4), others have interpreted "Yajna" as Ishvara. This is not contradictory to our view; however, with the intention that it should have a consistent meaning with the word "Yajna" recited in the immediately following verses, he (Ramanuja) says "scriptural duties like Yajna." By the word "adi" in "Yajnadi," it is made known that the word "Yajna" implies a broader category (upalakshana). By the term "scriptural duties," he shows the general form that encompasses both the indicator and the indicated, and the reason for the faultlessness of action performed for that sake.

"Yajnarthat" means for the purpose of Yajna. This is shown by the phrase "sheshabhuthat" (being subsidiary to). "Karmabandhanah" means the world for whom action is a bond, or that which is bound by action. Here, the word "karmabandhana" refers to binding through one's own vasanas (impressions), not due to sinfulness, because the subject matter does not concern prohibited actions. This meaning is shown by the objection text: "this person will be bound by karma-vasana." "Loka" (world) here refers to the class of transmigrating sentient beings. "Atah" (Therefore) means: because action for the sake of Yajna is not a cause of bondage.

"Dravyarjanadikam" (acquisition of wealth, etc.) is mentioned to express encouragement for war, which is the cause of gaining wealth, etc. (for a Kshatriya). To show that both "tadarthyam" (acting for that sake) and "sanga-tyaga" (renunciation of attachment) are enjoined, a separate sentence is made. He shows the nature of "sanga-tyaga" (renunciation of attachment), which is distinct from the renunciation of doership and fruit, with the word "tatra" (therein).

If it is objected, "Without aiming at some purpose, even a dull-witted person does not act," we say true; but even in the absence of the idea of it being a means to one's own purpose, activity is justified by the idea that the action itself is the purpose in the form of "Bhagavad-samaradhana" (worship of God), just like serving a friend. In "muktasangam," the phrase "liberated from attachment" is used with the intention of expressing that attachment is the binding factor.

Refuting the view (of Mimamsakas) that the fruit is bestowed by the "invisible force" (Apurva) in the context of resolving the raised objection, and rejecting the idea that action for His sake causes bondage, he shows the resulting mode of how action for His sake leads to liberation with "evam" (thus). By this, the "evil view" (kudrishti-mata) that actions yield fruit through an unverified "Apurva" is rejected; for when the bestowing of fruit is reasonably explained through "the pleasure of the Deity" (Devata-priti) as expected by the Arthavada passages—and supported by Shruti like "He, being pleased, pleases him" (Yajur Veda 5.5.10.48)—it is improper to imagine something unheard of (Apurva) while abandoning what is heard. By "karmabhir-aradhitah" (worshipped by actions), the acceptance of oblations and pleasure are implied. By "Paramapurusha" (Supreme Person), the possession of a specific Divine Form established by Shruti texts like "Sun-colored" (Adityavarna) which is inseparable from Him, the power to be simultaneously present in all cosmic eggs (Brahmandas) for the actions (performed therein), and the nature of being a "boon-giver" (varada) as implied by "dadati" (gives), are demonstrated. By "karma-vasanam samucchidya" (uprooting the karma-vasana), the objection regarding contrary tendencies/impressions is resolved.

प्रत्येक कर्म कर्त्ता के लिये बन्धन उत्पन्न नहीं करता। केवल अविवेकपूर्वक किये हुये कर्म ही मन में वासनाओं की वृद्धि करके परिच्छिन्न अहंकार और अपरिच्छिन्न आत्मस्वरूप के मध्य एक अभेद्य दीवार खड़ी कर देते हैं। वासनाओं से पूर्ण अन्तकरण वाले व्यक्ति में दिव्यत्व का कोई प्रकाश नहीं दिखाई देता। पारम्परिक अर्थानुसार यज्ञ के अतिरिक्त जो अन्य कर्म हैं वे वासनाओं को उत्पन्न कर व्यक्ति के विकास में अवरोधक बन जाते हैं।यहां यज्ञ शब्द का अर्थ है वे सब कर्म जिन्हें मनुष्य निस्वार्थ भाव एवं समर्पण की भावना से विश्व के कल्याण के लिये करता है। ऐसे कर्म व्यक्ति के पतन में नहीं वरन् उत्थान में ही सहायक होते हैं। यज्ञ शब्द का उपर्युक्त अर्थ समझ लेने पर आगे के श्लोक और अधिक स्पष्ट होंगे और उनमें उपदिष्ट ज्ञान सम्पूर्ण विश्व के उपयुक्त होगा।जब समाज के लोग आगे आकर परस्पर सहयोग एवं समर्पण की भावना से कर्म करेंगे केवल तभी वह समाज दारिद्रय और दुखों के बन्धनों से मुक्त हो सकता है यह एक ऐतिहासिक सत्य है। ऐसे कर्मों का सम्पादन अनासक्ति के होने से ही संभव होगा। अर्जुन में यह दोष आ गया था कि वह विरुद्ध पक्ष के व्यक्तियों के साथ अत्यन्त आसक्त हो गया और परिणामस्वरूप परिस्थिति को ठीक समझ नहीं पाया इसलिये समसामयिक कर्तव्य का त्याग कर कर्मक्षेत्र से पलायन करने की उसकी प्रवृत्ति हो गयी।कर्ममार्ग के अधिकारी व्यक्ति को निम्नलिखित कारणों से भी कर्म करना चाहिये

Since "yajnarthat" etc. [is stated]. "Yajnarthat" means [actions done] for the sake of obligatory duty; actions other than that are binding.

An obligatory duty, performed with freedom from attachment to the fruit, does not yield fruit [i.e., does not produce binding karmic results].

Now, anticipating the third view [that action should be abandoned] and to refute it, he introduces the verse starting with "Karmana". [The objection implies:] "Action is binding, i.e., an obstacle to liberation, therefore I will not perform it"—this is the implied completion of the thought. To dispel the illusion that the term is a Tatpurusha compound [reading karmabandhana as "bondage of karma"], he mentions "karma" [separately in the analysis]. The idea is that if it were a Tatpurusha, there would be an inconsistency [hence it is a Bahuvrihi: "he for whom karma is a bond"].

To remove the perception that the word "Yajna" refers merely to sacrificial rites (Yaga), he says "Yajna" [means Vishnu]. The implication is that even non-Vaishnava sacrifices [rites not dedicated to Vishnu] are binding. To avoid inconsistency in the subsequent phrase "tadartham" (for that sake), he states the meaning of the preceding clause, which is established by implication, as "Yajnartham" (for the sake of Yajna/Vishnu). Addressing the question "On what basis is 'free from attachment' mentioned when it was not explicitly stated [as a definition]?", he refers to "Mukta..." [citing the word muktasangah]. An "Ishtiyajuka" is one who performs sacrifice with the desire for fruit.

[Objection:] "A living being is bound by karma"—this too is a specific statement (vishesha-vachana), because while many things like ignorance (avidya) cause bondage, the general statement "bound by avidya etc." was not used [but specifically "karma"]. And the Gita statement "action is not binding" [when done for Yajna] is also a specific statement. So how is this interpreted as being introduced to refute that (the Smriti)? [Reply:] To this, he says "Vishesha...". Even if, in the manner described, both are equally specific statements, nevertheless, in the Gita sentence, the qualification "Yajnarthat" (for the sake of Yajna) is stated; therefore, in comparison to this, that (Smriti statement) is merely a general statement. Thus, this interpretation is proper.

The sequence of the reply here is: One should not abandon duties like war by relying on the sentence "One is bound by karma," because that sentence applies to non-Vaishnava, desire-prompted (kamya) actions. If you ask, "Why restrict the scope?", [we reply] that even the opponent cannot accept an unrestricted meaning [that all action stops] because it is impossible to abandon mere physical movement. If you say, "Therefore, due to this obstruction, we assume the subject (of the prohibition) is action other than that required for bodily maintenance"—(we say) no, because that would render the instruction futile. Even then, since mental activity is subtle, the absence of an obstacle (to liberation) is not established [merely by stopping physical acts]. Since mental activity is determined to be the cause (of bondage) through positive and negative concomitance (anvaya-vyatireka), those who accept a restriction (of meaning) due to an obstruction must also accept this restriction: that by the power of scriptural injunction, duties like war are also appropriate for their respective Varnas and Ashramas. Nor can it be said that this injunction applies to the non-Mumukshu (one not seeking liberation), for there is no basis for such an assumption. Nor can it be said that this sentence itself is the basis, because it is fulfilled by the abandonment of non-Vaishnava actions alone. Since the abandonment of the property (attachment) is superior to the abandonment of the substrate (the action itself), the nature of action itself should not be abandoned.

Based on the Smriti "A living being is bound by action," and believing that since all action is of the nature of bondage, it should not be performed by a seeker of liberation (Mumukshu), He gives the answer:

"Yajna" means the Supreme Lord (Parameshvara), based on the Shruti "Yajna is indeed Vishnu." The action performed for the sake of His worship is "Yajnartham" (for the sake of Yajna).

"Anyatra"—meaning aside from that (action)—this "loka" (world/person qualified for action) engaged in other action is "karmabandhanah," meaning he is bound by action; but not by that which is for the sake of worshipping the Lord.

Therefore, "tadartham"—meaning action for the sake of Yajna—O Kaunteya (you who are qualified for action), being "muktasangah" (free from attachment), "samachara"—perform it well, preceded by faith, etc.

[Objection:] If it is so [that action binds], then how was the non-performance of action spoken of before? Anticipating this doubt, He says "yajnarthat".

"Anyatra" means elsewhere than in My service; in the path of Karma (Karma-marga), this world is "karmabandhanah," meaning dependent on/bound by karma.

Having said "from action for the sake of Yajna," they say action should be performed. [However, the implication is:] "That action [ordinary ritual] does not yield Me as the result"; therefore, because it is binding, I have spoken of its abandonment. Because that action is binding, therefore abandoning that, perform [My] action—He says this with "tadartham".

"Tadartham" means for the sake of Yajna; being free from attachment, "samachara"—perform well—the action which is in the form of My service (Mat-sevarupa).

Yajna is indeed Vishnu (Taittiriya Samhita 1.7.4)—according to this Shruti, 'Yajna' is Ishvara (the Lord); whatever is done for His sake is 'Yajnartham' action (action for the sake of Yajna).

'Anyatra'—meaning, by action other than that [action for Yajna]—this 'loka' (world/person performing action) becomes karmabandhanah; that for whom action is a bond is this karmabandhanah world; but not [bound] by action performed for the sake of Yajna.

Therefore, 'tadartham'—action for that sake, i.e., for the sake of Yajna—O Kaunteya, being 'muktasangah'—devoid of attachment to the fruit of action—'samachara'—perform (accomplish) it.

And for this reason also, action must be performed by the qualified person [Introduction to next verse].

The Sankhyas, observing that everything other than the Self (Atman) causes bondage, say that action should not be performed. However, stating the decision that 'while that [view] applies to those qualified for that path, it is not the Shruti [view for the Karma Yogi],' He says 'yajnarthat'.

'Yajna' is that by which the Lord with form (savayava) is worshipped; 'yajnarthat' means for His sake. Indeed, in the Veda, the sacrifice through action (karma-yajna) is primary because it is the form of the Lord. 'Anyatra' (elsewhere)—meaning in desire-prompted action (kamya) or in another's duty (paradharma)—there is bondage.

'Hari is of the form of Yajna in the Karma and Upasana Kandas (sections), and He is the Great (Brihat/Supreme) in the higher section. In loving devotion (Prema-bhakti), He is indeed Himself [manifest]; therefore, the argument of meaninglessness (of action/scripture) is not applicable.

If one performs action knowing this, then it is not binding; doing it otherwise, there is the possibility of total bondage'—this meaning is demonstrated.

यज्ञार्थात् for the sake of sacrifice? कर्मणः of action? अन्यत्र otherwise? लोकः the world? अयम् this? कर्मबन्धनः bound by action? तदर्थम् for that sake? कर्म action? कौन्तेय O Kaunteya? मुक्तसंगः free from attachment? समाचार perform.Commentary Yajna means sacrifice or religious rite or any unselfish action done with a pure motive. It means also Isvara. The Taittiriya Samhita (of the Veda) says Yajna verily is Vishnu (174). If anyone does actions for the sake of the Lord? he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action? it will bind one to Samsara however good or glorious it may be. (Cf.II.48).

Ayam, this; lokah, man, the one who is eligible for action; karma-bandhanah, becomes bound by actions- the person who has karma as his bondage (bandhana) is karma-bandhanah-; anyatra, other than; that karmanah, action; yajnarthat, meant for Got not by that meant for God. According to the Vedic text, 'Sacrifice is verily Visnu' (Tai. Sam. 1.7.4), yajnah means God; whatever is done for Him is yajnartham.
Therefore, mukta-sangah, without being attached, being free from attachment to the results of actions; O son of Kunti, samacara, you perform; karma, actions; tadartham, for Him, for God.
An eligible person should engage in work for the following reason also:

The world is imprisoned by the bond of work only when work is done for personal ends, but not when work is performed or money acired for the purpose of sacrifice etc. prescribed in the scriptures. So, for the purpose of sacrifice, you must perform acts like the acisition of money. In doing so, overcome attachments generated by the pursuit of personal ambitions, and then do your work in the spirit of Yajna. When a person free from attachment does the work for the sake of sacrifices etc., the Supreme Person, propitiated by sacrifices etc., grants him the calm vision of the self after destroying the subtle impressions of his Karmas, which have continued from time without beginning.
Sri Krsna stresses the need for sustenance of the body solely by the remnants of sacrifices in respect of those who are devoted to all ends of human life. He decries the sin of those who nourish the body by things other than the remnants of sacrifices: