Bhagavad Gita Chapter 3, Verse 13

English Translation

By becoming partakers of the remembers of sacrifices, they become freed from all sins. But the unholy persons who cook for themselves, they incur sin.

Detailed Commentary

।।3.13।। **Explanation—** **'Yajñaśiṣṭāśinaḥ santaḥ'** – When we perform our dutiful actions with a spirit of detachment, only Yoga, or equanimity (samata), remains. The distinct characteristic of Karma Yoga is that actions are performed using the resources obtained from the world. When these actions are employed in the service of the world, they become a 'Yajña'. The Yoga that naturally remains after the Yajña is for oneself. This very Yoga (equanimity) is the Yajñaśeṣa (remnant of Yajña), which the Lord refers to as 'Amrita' (nectar) in the Fourth Chapter: 'Yajñaśiṣṭāmṛtabhujaḥ' (Gītā 4.31). **'Mucyante sarvakilbiṣaiḥ'** – Here, 'kilbiṣaiḥ' is in the plural, meaning all sins or all bondages. The Lord has also used the word 'sarva' (all), which makes it clear that upon experiencing the Yajñaśeṣa, a person is freed from all types of bondage. All their Karmas (Sañcita, Prārabdha, and Kriyamāṇa) become dissolved (Gītā 4.23). When all Karmas are dissolved, one attains the eternal Brahman (Gītā 4.31). In the ninth verse of this very chapter, the Lord stated that actions other than those performed for Yajña are binding, and in the twenty-third verse of the Fourth Chapter, He mentioned that all actions of one who performs Karma for Yajña become dissolved. The same meaning of these two verses (Gītā 3.9 and 4.23) is conveyed here by the word 'sarvakilbiṣaiḥ'. The essence is that those who experience the Yajñaśeṣa are liberated from all binding Karmas. While sinful actions are indeed binding, even meritorious actions performed with a desirous intent (sakāma bhāva) are binding. By experiencing Yajñaśeṣa (equanimity), both sin and merit cease to exist—'Buddhiyukto jahātīha ubhe sukṛtaduṣkṛte' (Gītā 2.50). What is the real cause of bondage? Bondage arises from the desire for 'this should be so' or 'this should not be so'. This desire is the root of all sins (Gītā 3.37). Therefore, renunciation of desire is essential. In reality, desire has no independent existence. It originates from a sense of lack, and the 'Self' has no lack of any kind. By assuming a lack in oneself due to the lack of impermanent things like the body, a person desires these impermanent things. A spiritual aspirant should remember that ephemeral things can never fulfill a sense of lack. When there is no question of fulfillment, desiring them is also incorrect. Understanding this can simplify the cessation of desire. By dedicating the body and other resources to the service of others, one naturally severs connection with them and realizes one's true Sat-Svarūpa (real nature). Then no lack remains. One whose mind holds no belief in lack is liberated from the world while living. **'Ye pacantyātmakāraṇāt'** – The sentiment of 'for oneself', selfishness, desire, and attachment are included in 'ātmakāraṇāt'. The more selfish a person is, the more sinful they are. 'Pacanti' does not merely mean cooking, but encompasses all worldly activities such as eating, drinking, etc. A selfish person, whatever they do, does it for themselves. Conversely, an aspirant who renounces selfishness and performs their duties truly does so for others. Using the resources obtained from the world for one's own enjoyment instead of in service is 'cooking for oneself'. Taking care of the body as needed and not letting it become lazy is service; it removes attachment (mamata). The fruits of one's actions must be experienced by oneself; however, their effects impact the world. One who acts 'for oneself' deviates from their duty, and this brings crises upon the nation. Therefore, it is appropriate that a person does nothing for themselves and does not take refuge in the fruits of action (karmaphala). In the first verse of the Sixth Chapter, the Lord, by saying 'anāśritaḥ karmaphalam', states that a Yogi should not depend on the fruits of action. Only by remaining detached does one become established in Yoga. **'Bhuñjate te tvaghaṁ pāpāḥ'** – The Lord has subtly condemned those who act 'for themselves'. So much sin accumulates from actions performed for oneself that it cannot be exhausted even in many lifetimes. The human birth is a wondrous field where sown sin or merit yields fruit for many births. Therefore, one should immediately resolve, "I will not commit sin (act for myself) anymore." There is great power in this resolve. When there is a firm intention to move towards the Supreme Being, sin automatically ceases. **'Why do you engage me in terrible action?'** – In response to Arjuna's question, the Lord, in the subsequent verses, clarifies the necessity of performing Yajña (dutiful actions) for the protection of the cosmic cycle.