Bhagavad Gita - Chapter 4 - Shloka (Verse) 22

व्याख्या--'यदृच्छालाभसंतुष्टः'--कर्मयोगी निष्कामभावपूर्वक साङ्गोपाङ्ग रीतिसे सम्पूर्ण कर्तव्य-कर्म करता है। फल-प्राप्तिका उद्देश्य न रखकर कर्म करनेपर फलके रूपमें उसे अनुकूलता या प्रतिकूलता, लाभ या हानि, मान या अपमान, स्तुति या निन्दा आदि जो कुछ मिलता है, उससे उसके अन्तःकरणमें कोई असन्तोष पैदा नहीं होता। जैसे, वह व्यापार करता है तो उसे व्यापारमें लाभ हो अथवा हानि उसके अन्तःकरणपर उसका कोई असर नहीं पड़ता। वह हरेक परिस्थितिमें समानरूपसे सन्तुष्ट रहता है; क्योंकि उसके मनमें फलकी इच्छा नहीं होती। तात्पर्य यह है कि व्यापारमें उसे लाभ-हानिका ज्ञान तो होता है तथा वह उसके अनुसार यथोचित चेष्टा भी करता है, पर परिणाममें वह सुखी-दुःखी नहीं होता। यदि साधकके अन्तःकरणपर अनुकूलता-प्रतिकूलताका थोड़ा असर पड़ भी जाय, तो भी उसे घबराना नहीं चाहिये; क्योंकि साधकके अन्तःकरणमें वह प्रभाव स्थायी नहीं रहता, शीघ्र मिट जाता है।उपर्युक्त पदोंमें आया 'लाभ' शब्द प्राप्तिके अर्थमें है, जिसके अनुसार केवल लाभ या अनुकूलताका मिलना ही 'लाभ' नहीं है, प्रत्युत लाभ-हानि, अनुकूलता-प्रतिकूलता आदि जो कुछ प्राप्त हो जाय, वह सब 'लाभ' ही है।
'विमत्सरः'--कर्मयोगी सम्पूर्ण प्राणियोंके साथ अपनी एकता मानता है--'सर्वभूतात्मभूतात्मा' (गीता 5। 7)। इसलिये उसका किसी भी प्राणीसे किञ्चिन्मात्र भी ईर्ष्याका भाव नहीं रहता।'विमत्सरः' पद अलगसे देनेका भाव यह है कि अपनेमें किसी प्राणीके प्रति किञ्चिन्मात्र भी ईर्ष्याका भाव न आ जाय, इस विषयमें कर्मयोगी बहुत सावधान रहता है। कारण कि कर्मयोगीकी सम्पूर्ण क्रियाएँ प्राणिमात्रके हितके लिये ही होती हैं; अतः यदि उसमें किञ्चिन्मात्र भी ईर्ष्याका भाव होगा, तो उसकी सम्पूर्ण क्रियाएँ दूसरोंके हितके लिये नहीं हो सकेंगी।

जिसने समस्त संग्रहका त्याग कर दिया है ऐसे संन्यासीके पास शरीरनिर्वाहके कारणरूप अन्नादिका संग्रह नहीं होता इसलिये उसको याचनादिद्वारा शरीरनिर्वाह करनेकी योग्यता प्राप्त हुई। इसपर बिना याचना किये बिना संकल्पके अथवा बिना इच्छा किये प्राप्त हुए इत्यादि वचनोंसे जो शास्त्रमें संन्यासीके शरीरनिर्वाहके लिये अन्नादिकी प्राप्तिके द्वार बतलाये गये हैं उनको प्रकट करते हुए कहते हैं जो बिना माँगे अपनेआप मिले हुए पदार्थसे संतुष्ट है अर्थात् उसीमें जिसके मनका यह भाव हो जाता है कियही पर्याप्त है जो द्वन्द्वोंसे अतीत है अर्थात् शीतउष्ण आदि द्वन्द्वोंसे सताये जानेपर भी जिसके चित्तमें विषाद नहीं होता जो ईर्ष्यासे रहित अर्थात् निर्वैरबुद्धिवाला है और जो अपनेआप प्राप्त हुए लाभकी सिद्धिअसिद्धिमें भी सम रहता है जो ऐसा शरीरस्थितिके हेतुरूप अन्नादिके प्राप्त होने या न होनेमें भी हर्षशोकसे रहित समदर्शी है और कर्मादिमें अकर्मादि देखनेवाला यथार्थ आत्मदर्शननिष्ठ एवं शरीरस्थितिमात्रके लिये किये जानेवाले और शरीरादिद्वारा होनेवाले भिक्षाटनादि कर्मोंमें भी मैं कुछ नहीं करता गुण ही गुणोंमें बर्त रहे हैं इस प्रकार सदा देखनेवाला है वह यति अपनेमें कर्तापनका अभाव देखनेसे अर्थात् आत्माको अकर्ता समझ लेनेसे वास्तवमें भिक्षाटनादि कुछ भी कर्म नहीं करता है। ऐसा पुरुष लोकव्यवहारकी साधारण दृष्टिसे तो सांसारिक पुरुषोंद्वारा आरोपित किये हुए कर्तापनके कारण भिक्षाटनादि कर्मोंका कर्ता होता है। परंतु शास्त्रप्रमाण आदिसे उत्पन्न अपने अनुभवसे ( वस्तुतः ) वह अकर्ता ही रहता है। इस प्रकार दूसरोंद्वारा जिसपर कर्तापनका अध्यारोप किया गया है ऐसा वह पुरुष शरीरनिर्वाहमात्रके लिये किये जानेवाले भिक्षाटनादि कर्मोंको करता हुआ भी नहीं बँधता क्योंकि ज्ञानरूप अग्निद्वारा उसके ( समस्त ) बन्धनकारक कर्म हेतुसहित भस्म हो चुके हैं। यह पहले कहे हुएका ही अनुवादमात्र है।

He introduces the next verse, showing its connection with the previous verse, with "tyaktva" (having abandoned) etc.

The intended meaning of "nirvaira" (free from enmity/envy) is stated with the derivation that 'one from whom the desire for one's own superiority—preceded by the intolerance of another's excellence—has departed'.

[The ascetic] experiences agency in begging etc. from the world's perspective,

but non-doership is established by his "Self-experience" (direct knowledge).

The word 'api' (also) indicates the acceptance of the great contradiction between the action as described and the logic [of the Self's nature].

The doubt is raised: "Since the Yati (ascetic) who has abandoned all possessions lacks the means (like food) necessary for bodily maintenance, he must maintain his body by begging, etc."—Anticipating this, He replies with "yadrccha" etc. Yadrccha-labha is gain that is unasked and without effort; being content with that gain, he attains the certainty of "enough." Dvandvatitah is one whose mind is unperturbed (akhinna-cittah) even when afflicted by dualities like cold and heat. Therefore, he is free from envy (matsara)—which is the intolerance of another's excellence. Nirvairah (free from enmity) is the meaning. Samah (equanimous) means being free from joy or sorrow in the success or failure of the chance gain.

The vision of the Knower of Reality is that the Yati, even by performing minimal actions like begging, which are merely for bodily maintenance, is not bound, because the cause of bondage (action with its causes) is burnt by the fire of knowledge—this is a reiteration of the previous teaching.

[He concludes that the interpretation applying this verse to the householder] is inconsistent,

as this verse is justly confined to the description of the one who is free from possessions.

He states the characteristics of the yata-cittatma (one with controlled mind and self) with "yadṛcchā-lābha" (gain that comes by chance) etc.

How is he "dvandvātītatvam" (beyond duality)? To this, He says "samah siddhau" (equanimous in success) etc.

Objection: "The householder with possessions, preoccupied with maintaining his family, how can he perform costly rituals like Agnihotra?" Anticipating this, He says "yadrccha" (by chance) etc.

[The householder is described as] content with chance gain, beyond dualities, free from distress upon seeing another's gain (vimatsarah), and equanimous in the success or failure of Nitya Karmas (Ishti, etc.) performed with that chance gain. Such a person, even after performing the Ishtis, is not bound by their fruit (heaven, etc.). By the word api (also), he is not bound by the sin (pratyavāya) resulting from them,

because the cause of bondage (action) is burnt by the knowledge of reality itself. [Other commentators] interpret it based on the Smriti that "the householder also attains liberation."

However, in the Bhashya (Shankara's), this verse is interpreted as pertaining only to the Sannyasin.

Content with the object that has spontaneously arrived for the purpose of bodily maintenance. Dvandvatitah (beyond duality) is one who endures the unavoidable cold, heat, etc., until the means [Karma Yoga] is complete.

Vimatsarah (free from envy) is one who is devoid of envy toward others by perceiving that the cause of undesired events befalling them is their own karma.

Samah siddhau asiddhau (equanimous in success and failure) is one who is even-minded in the success or failure (victory, etc.) of actions like battle.

Even by performing action, without dedication to knowledge (Jnana-nishtha), he is not bound, meaning he does not attain Samsara.

He states the means for abandoning desire (kama) etc., with "nirashih" (free from desires) etc.

The meaning is that one becomes free from desires by being yata-cittatma (controlled mind and self). Atman means Manah (mind).

Renunciation of possessions (parigraha-tyaga) means the absence of ego/ownership (anabhimana).

He states the intention of "naiva kiñcit karoti" (does nothing at all, 4.20) as "na apnoti kilbisham" (does not incur sin).

To dispel the doubt that the performance of "shariram karma kurvan" (performing bodily action, 4.21) might cause Karma Yoga itself to become an originator of enemies opposed to the vision of the Self, non-attachment to visible results is stated by the verse "yadrccha" etc.

He explains the first line—which concerns the cessation of excessive, intentional efforts for bodily maintenance—with "yadrcchopnata" (arrived by chance) etc.

[He says:] Just as one does not feel anger when afflicted by heat etc., by considering one's own karma as the cause [of those undesirable events].

By "yuddhaadi" (battle etc.), [Gita 2.38 and 2.48] are recalled.

To remove the contradiction that "he is not bound even though the cause of bondage exists," the implication of the word api (also) is stated as "even without dedication to knowledge."

The meaning of "na nibadhyate" (is not bound) refers to the attainment of the fruit of Jnana-nishtha through karma itself—

He states this with "na samsaram" (does not attain Samsara).

अहंकार से परे आत्मस्वरूप में स्थित पुरुष इच्छा तथा फलासक्ति से प्रेरित होकर कर्म नहीं करता। कर्मों को करने से प्राप्त फल से ही वह सन्तुष्ट रहता है। अहंकाररहित अवस्था का अर्थ है अन्तकरण पर पूर्ण संयम। स्वभाविक ही शीतउष्ण सिद्धिअसिद्धि सुखदुख इत्यादि द्वन्द्वात्मक अनुभव उसे व्यथित नहीं कर सकते क्योंकि वे सब मन की बाह्यजगत् के साथ होने वाली प्रतिक्रियायें मात्र हैं।मन के प्रभावहीन होने पर बुद्धि अपने पूर्वाग्रह ईर्ष्या और मत्सर आदि से ज्ञानी पुरुष को प्रभावित नहीं कर सकती। सामान्यत सिद्धि में हमें हर्षातिरेक और असिद्धि में अत्यन्त विषाद होता है। परन्तु जब अविद्याजनित अहंकार पूर्णरूप से दैवी स्वरूप को प्राप्त हो जाता है तब वह पुरुष सफलता और असफलता में समान भाव से स्थित रहता है। ऐसा ज्ञानी पुरुष कर्म करके भी कर्मफलों से नहीं बंधता।जब आत्मज्ञानी पुरुष हमारे मध्य रहता हुआ कर्म करता है तब उसका व्यवहार सामान्य जनों के समान ही प्रतीत होता है तथापि उसके कर्मों में एक विशेष शक्ति और प्रभाव दिखाई पड़ता है जो उसे कर्मक्षेत्र में सामान्य से कहीं अधिक सफलता प्रदान करता है। श्रीकृष्ण के कथनानुसार ऐसे पुरुष को कर्मों का बंधन नहीं होता। सामान्य जनों को ज्ञानी पुरुष की इस उपलब्धि को समझने में कठिनाई होती है।जिस दैवी प्रेरणा एवं भावना से ज्ञानी पुरुष जगत् में कर्म करता है उसका वर्णन भगवान् अगले श्लोकों में करते हैं

"Yadṛcchā" (by chance) etc. "Krtvāpi na nibadhyate" (he is not bound even having performed). This is an example of karma-kartari prayoga (the object used as the agent in grammar).

The meaning is: the person himself binds the Self by accepting the impurity (kāluṣya) of the latent desire for results (phala-vāsanā).

Otherwise, the independence of inanimate actions (jaḍānāṁ karmaṇām) in causing bondage is not easily understood.

If contentment with chance gain (yadṛcchā-lābha-santushtatvam) etc., is established by implication through the abandonment of desire (kāmādi-varjanam), then why is it stated? To this, He replies "yata" (controlled) etc.

To the objection that "dvandvatitah" (beyond dualities) is the same thing as what is stated by "samah siddhav asiddhau cha" (equanimous in success and failure), He replies "katham" (how)? The meaning is "of what type/manner." "When there is this question/inquiry" is supplemented.

The meaning is that there is no fault of repetition because one serves as the commentary (vyākhyāna) for the other (vyākhyeya).

Furthermore, "yadrccha" (by chance) etc. Yadrccha-labhah is gain that arrives unasked. Content with that.

Dvandvatitah is one who has gone beyond dualities like cold and heat, etc.; meaning he is enduring of them.

Vimatsarah (free from envy) is one who is free from enmity (nirvairah). Samah is one who is free from joy and sorrow in the success or failure of the chance gain. He who is such does not attain bondage even by performing actions, whether prescribed or spontaneous, appropriate to the earlier or later stages [of the path].

Now He states that even with advanced knowledge, action performed without the desire for result is non-binding, with "yadrccha" etc.

Yadrccha-labha-santushtah is contentment with gain that comes by the will of the Lord (Bhagavad Iccha). Dvandvatitah is one who is equanimous in pleasure and pain, free from agitation caused by harsh words.

Samah siddhau (equanimous in success)—in the success of the action as described, he is without joy because he is focused on the ultimate result; and in asiddhau (failure), he is without distress because he is focused on the ultimate result. Being such an equanimous person, even having performed action, he is not bound by that action.

Yadrccha-labha-santushtah is contentment with gain that has arrived unasked, having attained the certainty of "enough." Dvandvatitah is one whose mind is unperturbed even when afflicted by dualities (cold, heat, etc.). Vimatsarah (free from envy) is one whose intellect is free from enmity (nirvairabuddhih). Samah (equanimous) is one who is equal in the success or failure of the chance gain.

The ascetic (yati) who is such, equanimous in the gain and lack of gain of food etc., which are for bodily maintenance, free from joy and sorrow, and dedicated to the vision of the true Self (seeing inaction in action etc.), performs actions merely for body maintenance (like begging) while constantly reflecting: "I do nothing at all; the Gunas operate in the Gunas." He sees the absence of agency in the Self, and thus performs no action like begging. From the perspective of ordinary worldly behavior, he is the doer in begging due to the doership superimposed by worldly people. But by his own experience, generated by scripture and proof, he is truly the non-doer.

He, being one on whom agency is superimposed by others, is not bound even by performing actions like begging (for body maintenance), because action along with its cause, which is the cause of bondage, is burnt by the fire of knowledge. This is merely a restatement of the previously mentioned result.

Now He states that even with advanced knowledge, action performed without the desire for result is non-binding, with "yadrccha" etc. Yadrccha-labha-santushtah is contentment with gain that comes by the will of the Lord (Bhagavad Iccha). Dvandvatitah is one who is equanimous in pleasure and pain, free from agitation caused by harsh words. Samah siddhau (equanimous in success)—in the success of the action as described, he is without joy because he is focused on the ultimate result; and in asiddhau (failure), he is without distress because he is focused on the ultimate result.

Being such an equanimous person, even having performed action, he is not bound by that action.

यदृच्छालाभसन्तुष्टः content with what comes to him without effort? द्वन्द्वातीतः free from the pairs of,opposites? विमत्सरः free from envy? समः evenminded? सिद्धौ in success? असिद्धौ in failure? च and? कृत्वा acting? अपि even? न not? निबध्यते is bound.Commentary The sage is ite satisfied with what comes to him by chance. In verses IV. 18? 19? 20? 22? 22 and 23 there is only a reiteration of the results of the knowledge of the Self which is beyond action. The sage who identifies himself with the actionless Self is not bound as action and its cause which bind one to the round of birth and death have been burnt in the fire of the knowledge of the Self or BrahmaJnana. Just as a seed burnt in the fire cannot germinate? so also the Karmas or actions burnt by the fire of knowledge of the Self cannot produce future birth.Ordinary people think that the sage is also a doer of actions? an agent? active and therefore bound? when they see him doing actions. This is a mistake. From his own point of view and? in truth? he is not an agent at all. He really does no action at all. He feels and says? I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold? pleasure and pain? success and failure? as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither pleasure nor pain? whether or not he obtains food and the other things which are reired for the maintenance of his body. The reason is that he is resting in his essential nature as ExistenceKnowledgeBliss Absolute (SatchidanandaSvarupa) he is swimming in the ocean of bliss. So he does not care for his body and its needs.

Yadrccha-labha-santustah, remaining satisfied with what comes unasked for-yadrccha-labha means coming to possess something without having prayed for it; feeling contented with that-. Dvandva-atitah,having transcended the dualities-one is said to be beyond dualities when his mind is not distressed even when afflicted by such opposites as heat and cold, etc.-. Vimatsarah, being free from spite, from the idea of enmity; and samah, eipoised; siddhau ca asiddhau, is success and failure, with regard to things that come unasked for-.
The monk who is such, who is eipoised, not delighted or sorrowful in getting or not getting food etc. for the sustenance of the body, who sees inaction etc. in action etc., who is ever poised in the realization of the Self as It is, who, with regard to the activities accomplished by the body etc. in the course of going about for alms etc. for the bare maintenance of the body, is ever clearly conscious of the fact, 'I certainly do not anything; the organs act on the objects of the organs' (see 5.8; 3.28), he, realizing the absence of agentship in the Self, certainly does not do any actions like going about for alms etc. But when, abserving similarly with common human behaviour, agentship is attributed to him by ordinary poeple, then he (apparently) becomes an agent with regard to such actions as moving about for alms etc. However, from the standpoint of his own realization which has arisen from the valid means of knowledge presented in the scriptures, he is surely not an agent.
He, to whom is thus ascribed agentship by others, na nibadhyate, is not bound; api, even; krtva, by performing such actions as moving about for alms merely for the maintenance of the body, because action which is a source of bondage has been burnt away along with its cause by the fire of wisdom. Thus, this is only a restatement of what has been said earilier.
When a person who has already started works becomes endowed with the realization of the identity of the Self with the actionless Brahman, then it follows that in the case of that man, who has experienced the absence of agentship, actions and purposes in the Self, actions become relinished. But if this becomes impossible for some reason and he continues to be engaged in those acitons as before, still he certainly does not do anything. This absence of action has been shown in the verse, 'Having given up attachment to the results of action৷৷.' (20).
Of that very person with regard to whom has been shown the absence of aciton-

Content with whatever chance may bring for the maintenance of the body; 'rising above the pairs of opposites' means enduring cold, heat and such other experiences until one has completed the practice of Karma Yoga; 'free from ill-will?' i.e., free from ill-will towards others, seeing his own Karma as the cause of his adversity; 'even-minded in success and failure,' i.e., even-minded at success like victory in war, etc., and failure therein - such a person 'is not bound,' i.e., he does not fall into Samsara, though devoted to action without any exclusive practice of Jnana Yoga.