Bhagavad Gita Chapter 18, Verse 45

English Translation

One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.

Detailed Commentary

।।18.45।। **Explanation —** 'Brahmaṇyādhāya karmāṇi' – The body, senses, mind, intellect, *prana*, etc., all belong to Bhagavan; they are not one's own. Therefore, how can a *Bhaktiyogi* consider actions performed through them as his own? In his mind, this feeling remains that all actions are being performed by Bhagavan and for Bhagavan; "I am merely an instrument (*nimitta*)". Holding this sentiment that Bhagavan alone performs all actions through His senses, one must attribute the doership of all actions to Bhagavan alone. The body and other objects are not one's own; rather, they are received and are departing. They are received solely for the sake of Bhagavan, for the pleasure of Bhagavan (*Bhagavatprityartha*), to serve others. We do not have independent right over these objects, meaning we can neither keep them according to our will, nor change them, nor take them with us at the time of death. Therefore, considering them as one's own is not honest. One should consider Bhagavan as their owner. A *Karmayogi* offers all actions and objects to the 'world' (*samsara*), a *JnaniYogi* to 'Nature' (*Prakriti*), and a *Bhaktiyogi* to 'Bhagavan'. Bhagavan is the master of both Prakriti and *samsara*. Therefore, offering actions and objects to Bhagavan is superior. 'Saṅgaṁ tyaktvā karoti yaḥ' – The absence of *raga* (attachment), attraction, entanglement, importance, possessiveness (*mamata*), and desire (*kamana*) towards any being, object, body, senses, mind, intellect, *prana*, action, etc., is the renunciation of *asakti* (attachment). From a scriptural perspective, even though 'ignorance' (*ajnana*) is the cause of birth and death, from the perspective of spiritual practice (*sadhana*), 'attachment' (*raga*) is the main cause. Ignorance rests upon *raga*; therefore, when *raga* is eliminated, *ajnana* also vanishes. From this *raga* alone, desire (*kamana*) arises. *Kamana* is the root of all sins. Therefore, here the discussion is about abandoning *asakti*, the main cause of sins; because as long as it exists, one cannot escape sins, and without it, one is not tainted by sins. While performing actions, taking pleasure from the action itself and having attachment to the fruit leads not to the severing of the connection with the action, but rather to its increase. Desiring the fruit-like object of any action is *asakti*. Attributing importance or goodness to oneself and having the desire to be called good by others is also *asakti*. Therefore, one should do nothing for oneself. Performing actions by renouncing the desire for one's own comfort, convenience, and honor is the import of the aforementioned sentiment. 'Lipyate na sa pāpena padmapatram ivāmbhasā' – This is a special point, that by facing Bhagavan, a *Bhaktiyogi* remains in the world yet is not bound by actions. Just as a lotus leaf does not absorb water, so too a *Bhaktiyogi* remains unattached (*nirlipta*) even while residing in the world. Turning away from Bhagavan and desiring the world is the main cause of all sins. Desire (*kamana*) arises from attachment (*asakti*). When there is an absence of *asakti*, *kamana* does not remain, therefore the possibility of sin also does not exist. Like fire with smoke, all actions are accompanied by flaws (*dosha*). But one who has renounced hope, desire (*kamana*), and attachment (*asakti*), these flaws do not cling to him. By the effect of performing actions for Bhagavan without attachment (*asaktirahita*), accumulated sins (*sanchita papa*) are erased. A *Bhaktiyogi* has no connection with any sin. Here, 'by sin' (*pāpena*) refers to those fruits in the form of sin and merit (*papa-punyarup phal*) that are the cause of future birth. A *Bhaktiyogi* is not tainted by those fruits. In the ninth chapter, this very idea is expressed through 'auspicious and inauspicious fruits' (*shubhāshubh phal*). **Relation –** Now Bhagavan describes the style of action of a *Karmayogi*.