Bhagavad Gita - Chapter 4 - Shloka (Verse) 20

व्याख्या--'त्यक्त्वा कर्मफलासङ्गम्'--जब कर्म करते समय कर्ताका यह भाव रहता है कि शरीरादि कर्मसामग्री मेरी है, मैं कर्म करता हूँ, कर्म मेरा और मेरे लिये है तथा इसका मेरेको अमुक फल मिलेगा, तब वह कर्मफलका हेतु बन जाता है। कर्मयोगसे सिद्ध महापुरुषको प्राकृत पदार्थोंसे सर्वथा सम्बन्ध-विच्छेदका अनुभव हो जाता है, इसलिये कर्म करनेकी सामग्रीमें, कर्ममें तथा कर्मफलमें किञ्चिन्मात्र भी आसक्ति न रहनेके कारण वह कर्मफलका हेतु नहीं बनता।सेना विजयकी इच्छासे युद्ध करती है। विजय होनेपर विजय सेनाकी नहीं, प्रत्युत राजाकी मानी जाती है; क्योंकि राजाने ही सेनाके जीवन-निर्वाहका प्रबन्ध किया है; उसे युद्ध करनेकी सामग्री दी है और उसे युद्ध करनेकी प्रेरणा की है और सेना भी राजाके लिये ही युद्ध करती है। इसी प्रकार शरीर, इन्द्रियाँ, मन, बुद्धि आदि कर्म-सामग्रीके साथ सम्बन्ध जोड़नेसे ही जीव उनके द्वारा किये गये कर्मोंके फलका भागी होता है।कर्म-सामग्रीके साथ किञ्चिन्मात्र भी सम्बन्ध न होनेके कारण महापुरुषका कर्मफलके साथ कोई सम्बन्ध नहीं होता।वास्तवमें कर्मफलके साथ स्वरूपका सम्बन्ध है ही नहीं। कारण कि स्वरूप चेतन, अविनाशी और निर्विकार है; परन्तु कर्म और कर्मफल--दोनों जड तथा विकारी हैं और उनका आरम्भ तथा अन्त होता है। सदा स्वरूपके साथ न तो कोई कर्म रहता है तथा न कोई फल ही रहता है। इस तरह यद्यपि कर्म और फलसे स्वरूपका कोई सम्बन्ध नहीं है तथापि जीवने भूलसे उनके साथ अपना सम्बन्ध मान लिया है। यह माना हुआ सम्बन्ध ही बन्धनका कारण है। अगर यह माना हुआ सम्बन्ध मिट जाय, तो कर्म और फलसे उसकी स्वतःसिद्ध निर्लिप्तताका बोध हो जाता है।

क्योंकि ज्ञानरूप अग्निद्वारा भस्मीभूत हो जानेके कारण उसके कर्म अकर्म ही हो जाते हैं। इसी आशयको दिखानेकी इच्छासे भगवान् कहते हैं उपर्युक्त ज्ञानके प्रभावसे कर्मोंमें अभिमान और फलासक्तिका त्याग करके जो नित्यतृप्त है अर्थात् विषयकामनासे रहित हो गया है तथा आश्रयसे रहित है। जिस फलका आश्रय लेकर मनुष्य पुरुषार्थ सिद्ध करनेकी इच्छा किया करता है उसका नाम आश्रय है ऐसे इस लोक और परलोकके इष्टफलसाधनरूप आश्रयसे जो रहित है उस ज्ञानीद्वारा किये हुए कर्म वास्तवमें अकर्म ही हैं क्योंकि वह निष्क्रिय आत्माके ज्ञानसे सम्पन्न है। अपना कोई प्रयोजन न रहनेके कारण ऐसे पुरुषको साधनोंसहित कर्मोंका परित्याग कर ही देना चाहिये ऐसी कर्तव्यता प्राप्त होनेपर भी उन कर्मोंसे निवृत्त होना असम्भव होनेके कारण लोकसंग्रहकी इच्छासे या श्रेष्ठ पुरुषोंद्वारा की जानेवाली निन्दाको दूर करनेकी इच्छासे यदि ( कोई ज्ञानी ) पहलेकी तरह कर्मोंमें प्रवृत्त है तो भी वह निष्क्रिय आत्माके ज्ञानसे सम्पन्न होनेके कारण वास्तवमें कुछ भी नहीं करता। परंतु जो उससे विपरीत है अर्थात् उपर्युक्त प्रकारसे कर्म करनेवाला नहीं है कर्मोंका आरम्भ करनेसे पहले ( गृहस्थी न बनकर ब्रह्मचर्य आश्रममें ) ही जिसका सबके अंदर व्यापक अन्तरात्मारूप निष्क्रिय ब्रह्ममें आत्मभाव प्रत्यक्ष हो गया है

Since his actions are burnt by the fire of knowledge, the action performed by him even after the acquisition of knowledge becomes inaction—indicating this meaning, He says "tyaktva" (having abandoned) etc.

[The previous doubt that actions done at the time of knowledge might bear fruit] is questionable, as the non-clinging of post-knowledge action is clearly perceived.

Having abandoned the ego in actions and attachment to fruit, he is eternally content by the knowledge as described. He is without desire for sense objects.

Therefore, he is without the support (ashraya) of the means to desired results, whether seen or unseen.

The interpretation that ashraya (support) is the body, senses, etc., and that he is nirashrayah (support-less) because he has emerged from them through the vision of non-duality, meaning he is free from the ego of the body/senses—this is acceptable.

Even though such a person, having no [personal] purpose, should abandon all action, yet due to the force of prarabdha and for the sake of world welfare, he is engaged in action exactly as before from the world's perspective; but due to his vision of the inactive Self, from his own perspective, he "does nothing at all." The meaning is that the Knower of Truth is not bound by the actions being performed.

It is not "sufficient due to the absence of kama and sankalpa," [but] having abandoned attachment (asanga) and affection (sneha),

He again describes the nature of knowledge with "nityatrptah" (eternally content) etc.

He is such a person,

realizing, "I am like the Supreme Lord (Ishvara-sarupah),

eternally content and support-less."

Revealing the true nature of that very action, He speaks of Kriya-dvaita (duality in action) with "karmanyakarma" etc. In the Vedic prescribed action, the sacrificial action, which is accomplished by one's own activity—this kind of action is indicative of all actions—in all of this, he who, being a follower of the Sankhya or Yoga path, sees or contemplates akarma (non-binding nature) or sama Brahman (equipoised Brahman).

This is briefly stated as the true nature of action for the supreme authority (Adhikari). For the ordinary performer of action (Karmadhikari), in akarma—meaning prohibited action or non-performance—he sees karma (bondage). He who sees the reality thus is wise among all men, yukta (devoted to Brahman and Yoga), and also "kritsnakarmakrit" (performer of all actions), because the fruits (Anandas) of all actions are included in that action, making him the doer of those.

Objection: Just as by an atonement ritual (prayaschitta), even though previous actions are burnt by the fire of knowledge, the action being performed [currently] might still lead to results? To this, He replies with "tyaktva" (having abandoned) etc.

Having abandoned attachment to fruit due to being eternally content by the attainment of the Self (Atma-labha), and due to being support-less (nirashrayah).

For action is performed only relying on ego (ahamkara) etc.

Since he is nirashrayah (support-less), meaning egoless (nirahankarah), he abandons attachment to action and the ego of "I perform this." Thus, even though he is fully engaged in worldly or Vedic action, performing all subsidiary rites, he "does nothing at all."

Therefore, the action being performed by him also does not produce fruit—this is the meaning.

Having abandoned attachment to the fruit of action, he is "nityatrptah" (eternally content), meaning content in his eternal Self alone. He is "nirashrayah" (support-less), meaning devoid of the notion of reliance/support in the unstable Prakriti, who performs actions.

Even though he is actively engaged in action, he "does nothing at all," meaning that under the pretext of action (karma-apadeshena), he is merely practicing the contemplation of Knowledge (Jnana-abhyasam)—this is the meaning.

Once again, the knowledge-formed nature of action is clarified.

Furthermore, "tyaktva" (having abandoned) etc. Having abandoned attachment to action and its fruit, he is content with his eternal, inherent bliss (nija-anandena). For this very reason, he is devoid of resorting to anything for yoga (acquisition of the unacquired) and kshema (preservation of the acquired). Being such, even though he is fully engaged in both spontaneous and prescribed actions, he "does nothing at all."

The meaning is that his action attains the state of akarmata (actionlessness/non-binding nature).

To remove the faults of having a different meaning or being a repetition for the subsequent verse, He says "etad eva vivrunoti" (He elaborates on this very point).

"Nityatrptah" (eternally content) does not mean simply 'eternally satisfied,' as the cause of satisfaction is not stated. [Therefore,] He said "content in his eternal Self alone."

In nirashrayah (support-less), the mere prohibition of relying on a physical location or such is not intended... Therefore, the rejection of the notion of reliance upon that which is the object of reliance for worldly people (i.e., the unstable Prakriti) is intended—with this intention, He says "unstable" etc.

When "naiva kiñcit" (nothing at all) is stated, there is a possibility that even knowledge is prohibited, so to exclude that, He supplies the appropriate complement: "naiva kiñcit karma" (does nothing at all).

Anticipating the contradiction—"Even though actively engaged in action, he does nothing at all"—He says "karma-apadeshena" (under the pretext of action). The sentiment is that Karma Yoga is merely the controlled movement of the senses towards favorable objects, which prevents the senses from moving toward unfavorable objects that oppose the contemplation of Knowledge (Jnana-abhyasa).

यहाँ हमें न कर्मफल त्यागने को कहा गया है और न ही उसकी उपेक्षा करने को किन्तु फल के साथ हमारी मानसिक दासता तथा आसक्ति का त्याग करने को कहा गया है। जब हम इच्छित फलों की चिन्ताओं से ग्रस्त हो जाते हैं तब हम अपने कर्मों को कुशलतापूर्वक नहीं कर पाते हैं। इस चिन्ता और आसक्ति का त्याग करके समाज कल्याण के लिए हमको प्रयत्नशील होना चाहिये।एक सच्चा कलाकार अपनी सर्वश्रेष्ठ कलाकृति का कभी भी स्वेच्छा से विक्रय करने को तैयार नहीं होगा जिस चित्र को चित्रित करने के लिए उसने इतना अधिक परिश्रम किया और समय दिया वह चित्र ही उसका वास्तविक पारितोषिक होता है। यदि भूखे भी रहना पड़े तो भी वह उस चित्र की बिक्री करना नहीं चाहेगा उस चित्र को देखने मात्र से उसे जो सन्तोष और आनन्द का अनुभव होता है उसकी तुलना में सम्पूर्ण जगत् की सम्पत्ति भी तुच्छ प्रतीत होती है। यदि एक लघु परिच्छिन्न कलाकृति उस सामान्य व्यक्ति को इतना अधिक आनन्द प्रदान कर सकती है तो आत्मस्वरूप में स्थित दैवी आनन्द की अनुभूति में रमे हुए नामरूपमय जगत् में काम करते हुए ज्ञानी पुरुष के आनन्द का क्या मापदण्ड हो सकता है वास्तव में अनन्त तत्त्व को आत्मरूप से अनुभव किया हुआ पुरुष बाह्य आश्रयों से सर्वथा मुक्त हो जाता है।फलासक्ति असन्तोष तथा बाह्य वस्तुओं पर आश्रय ये सब अविद्याजनित जीव के लिए ही होते हैं। यह जीव ही इन सबसे पीड़ित होता है। जब सत्य का साधक यह पहचान लेता है कि इस जीव का वास्तविक स्वरूप अनन्त और परिपूर्ण है तब यह जीवभाव (अहंकार) नष्ट हो जाता है और स्वभावत उसके सब दुखो का अन्त होना अवश्यंभावी है। पात्र में रखे हुये जल को हिलाने से उसमें स्थित सूर्य का प्रतिबिम्ब भी हिलता है। परन्तु जल को फेंक देने पर प्रतिबिम्ब लुप्त हो जाता है और फिर किसी भी प्रकार आकाश में स्थित सूर्य को हिलाया नहीं जा सकता । ऐसा आत्मज्ञानी पुरुष कर्म में प्रर्वत्त हुआ भी किञ्चिन्मात्र कर्म नहीं करता है।शरीर मन और बुद्धि बाह्य जगत् में कार्य करते रहते हैं किन्तु सर्वव्यापी आत्मा नहीं। इस चैतन्य आत्मा के बिना शरीर कार्य नहीं कर सकता परन्तु उसकी क्रिया का आरोप अकर्म आत्मा पर नहीं किया जा सकता है। अत आत्मस्वरूप में स्थित पुरुष कार्य करते हुए भी कर्त्ता नहीं कहा जा सकता। रेल चलती है परन्तु यह कहना ठीक नहीं होगा कि वाष्प गतिशील है।वेदान्त के शिक्षार्थी के मन में यह शंका उठती है कि आत्मानुभव होने पर ज्ञानी के पूर्वार्जित सभी कर्म नष्ट हो सकते हैं परन्तु तत्पश्चात् पुन जगत् में कर्म करने से हो सकता है कि वह नये पापपुण्यरूप कर्म करें जिसका फल भोगने हेतु उसे नए जन्मों को भी लेना पड़े। इस श्लोक में उपर्युक्त शंका को निर्मूल कर दिया गया है। यहाँ स्पष्ट कहा गया है कि ज्ञानी पुरुष कर्म करने पर भी किञ्चित कर्म नहीं करता है तब फिर उसे बन्धन कैसे होगा प्रत्येक क्रिया की प्रतिक्रिया होती है। सन्त पुरुष के शारीरिक कर्मों का भी कुछ तो फल होना ही चाहिये। यह सामान्य युक्तिवाद है जिसका खण्डन करते हुये भगवान् कहते हैं

"Tyaktva" (having abandoned) etc. "Nirashi" (free from desires) [is the meaning].

"Abhipravrtto'pi" (even though engaged) means even though actively engaged (abhimukhyena).

The bodily action, which is useful for the body and consists of the activity of the senses, is not stained/colored by the mind and intellect in that way.

That which was stated by "yasya sarve samarambhah kamasankalpavarjitah" (whose all undertakings are devoid of desire and resolve, 4.19) is stated again by "tyaktva karmaphalasangam" (having abandoned attachment to the fruit of action).

Since sankalpa is attachment to action and kama is attachment to fruit, [some commentators] interpret it otherwise, citing the previous context, with "na cha" (not so) etc.

Objection: "Nityatrptah" (eternally content) and "nirashrayah" (support-less) are results (sadhya); how are they placed among the means (sadhana)? To this, He replies "jnana" etc.

"Punah" (again) is used relative to "karmanyakarma" (4.18). The intended meaning is: "By this reason, I am also of that nature [eternally content/support-less], but I know that by Avidya (ignorance) I do not appear so."

The doubt that "let the fire of knowledge burn ancient, unstarted actions, and prevent future actions; but action being performed at the time of the origin of knowledge, since it is included in neither the prior nor the subsequent, might bear fruit"—this doubt He removes.

Having abandoned attachment to action and fruit—meaning having abandoned the ego of doership and the desire for enjoyment—and having negated them by the correct vision of the non-doer, non-enjoyer Self, he is "nityatrptah" (eternally content) by attaining the nature of supreme bliss, and thus without desire everywhere.

"Nirashrayah" (support-less): ashraya (support) being the body, senses, etc., from which he has emerged through the vision of non-duality; thus he is devoid of the ego of the body/senses.

Such a Jivanmukta (liberated while living), even when actively engaged in Vedic or worldly action in the state of external awareness (vyutthana), "does nothing at all" from his own perspective. The meaning is that [the action] is negated by the vision of the inactive Self.

Objection: "If he is devoid of the desire for fruit, why does he perform action, abandoning Your service (tvat-seva)?" Anticipating this, He says "tyaktva" (having abandoned) etc.

He who is eternally content—meaning eternally content and fulfilled by My devotion (man-nishthaya)—having abandoned attachment to the fruit of action (meaning having abandoned the desire and attachment to the fruit of action), and who is nirashrayah (devoid of the support of adrshta [unseen results] generated by action). Such a person, even when actively engaged in action as My command, also "does nothing at all."

The meaning is that because that action is in the form of My command, it does not cause bondage through the enjoyment of its own fruit, even in liberation.

Having abandoned ego in actions and attachment to fruit, he is "nityatrptah" (eternally content) by the knowledge as described, meaning he is without desire for sense objects. "Nirashrayah" means support-less. Ashraya (support) is defined as that upon which one relies to attain a human goal (purushartha); the meaning is one who is devoid of reliance on the means to desired results (seen or unseen).

Action performed by the Knower is truly inaction (akarma) in reality, because he is endowed with the vision of the inactive Self. Since such a person, due to the absence of personal purpose, should indeed abandon action along with its means—even then, due to the impossibility of departing from it or wishing to perform lokasangraha (world welfare), or wishing to avoid the censure of the virtuous, he "does nothing at all," even though engaged in action as before, because he is endowed with the vision of the inactive Self. ||

But he who is the opposite of the previously described [Jnani]—that is, one who attained the vision of the inactive Self within Brahman (the innermost Self) even before commencing action—that ascetic (yati), who is dedicated to Knowledge, abandons action along with its means, seeing no purpose in actions aimed at visible or invisible results (being free from the desire for those desired ends), and whose effort is solely for the maintenance of the body—he is liberated. To show this very meaning, [the Lord] speaks [the next verse].

Thus, even though he is a doer, he is truly a non-doer due to non-attachment (asangat), like Brahman—He states this with "tyaktva" (having abandoned) etc. Here, the Lord Himself elaborates on the teaching of "karmanyakarma yah pashyet" (He who sees inaction in action, 4.18) through four verses.

Having abandoned the material (prakrta) fruit (heaven, etc.) and material attachment, as well as the insistence on his own doership, in action accomplished by activity (like Yajna etc.)—meaning, having contemplated the non-material reality (aprakrta vastu) as the true nature of everything, even when engaged in action, he "does nothing at all"; he is inaction (akarmaiva), just as Brahman is stated to be actionless. Similarly, he is content with eternal bliss and devoid of material support, because he contemplates Brahman in all things—as will be stated [later].

त्यक्त्वा having abandoned? कर्मफलासङ्गम् attachment to the fruits of action? नित्यतृप्तः even content? निराश्रयः depending on nothing? कर्मणि in action? अभिप्रवृत्तः engaged? अपि even? न not? एव verily? किञ्चित् anything? करोति does? सः he.Commentary The same idea of inaction in action is repeated here to produce a deep impression on the minds of the aspirants. He who works for the wellbeing of the world and he who performs actions without egoism and attachment for the fruits? to set an example to the masses? really does nothing at all though he is ever engaged in activity? as he possesses the knowledge of the Self which is beyond all activity and as he has realised his identity with It.As Brahman the Absolute is selfcontained? all the desires are gratified if one realises the Self. He is ever satisfied and does not depend on anything? just as a man who has the favour of the king does not depend on the minister or the government official for anything. (Cf.IV.41)

With the help of the above-mentioned wisdom, tyaktva, having given up the idea of agentship; and phala-asangam, attachment to the results of action; he who is nitya-trptah, ever-trptah, ever-contented, i.e. has no hankering for objects; and nirasrayah, dependent on nothing-. Asraya means that on which a person leans, desiring to achieve some human goal. The idea is that he is dependent of any support which may be a means of attaining some coveted seen or unseen result.
In reality, actions done by a man of Knowledge are certainly inactions, since he is endowed with the realization of the actionless Self. Actions together with their accessories must be relinished by one who has become thus, because they have no end to serve. This being so, api, even though; he remains abhi-pravrttah, engaged as before; karmani, in actions-getting out of those (actions) being impossible-, either with the intention of preventing people from going astray or with a view to avoiding the censure of the wise people; sah, he; eva, really; na karoti, does not do; kincit, anything, because he is endued with the realization of the actionless Self. [From the subjective standpoint of the enlightened there are no actions, but ordinary people mistakenly think them to be actions, which in reality are a mere semblance of it.]
On the other hand, one who is the opposite of the above-mentioned one, (and) in whom, even before undertaking works, has dawned the realization of his identity with Brahman, the all-pervasive, inmost, actionless Self; who,being bereft of solicitation for desirable objects seen or unseen, has renounced actions along with their accessories, by virtue of seeing no purpose to be served by undertaking actions meant to secure some seen or unseen result, and makes effort only for the maintenance of the body, he, the monk steadfast in Knowledge, becomes free.
Hence, in order to express this idea the Lord says:

Whoever performs actions, renouncing attachment to their fruits and is satisfied with the eternal, i.e., satisfied with his own self, and dependent on none, i.e., devoid of dependence on transient Prakrti (body and external nature) - such a perosn, even though fully engaged in actions, does not act at all. He is engaged in the practice of knowledge under the form of action.
Again, Karma, having the form of knowledge, is examined: