Bhagavad Gita Chapter 3, Verse 17

English Translation

But that man who rejoices only in theSelf and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.

Detailed Commentary

Here is the English translation: ।।3.17।। Commentary—'Yastu ātmaratireva... cha santuṣṭastasya'—Here the word 'tu' (but) is used to differentiate from those who do not perform their duties, and to highlight the excellence of those great souls who have attained perfection through duty. As long as a human being considers himself related to the world, his 'rati' (delight) comes from sense enjoyments, his 'tṛpti' (contentment) from food, and his 'santuṣṭi' (satisfaction) from wealth. But in these, his delight, contentment, and satisfaction are never complete, nor are they permanent. This is because the world is perishable, and the 'Self' (svayam) is imperishable. The 'Self' has no relation with the world. Therefore, the 'Self's' delight, contentment, and satisfaction cannot arise from the world. A human being's delight in the world is not eternal. The attraction at the time of marriage eventually fades. Food also provides contentment only for some time. The satisfaction from wealth is also momentary, as the craving for wealth keeps increasing. Delight, contentment, and satisfaction cannot be permanent in the world. Delight, contentment, and satisfaction in worldly objects are merely perceived, not actually present. If they were real, there would be no a-rati (disaffection), a-tṛpti (discontentment), and a-santuṣṭi (dissatisfaction). By their very nature, these are self-evident; there is no deficiency in the Sat-tattva (truth-essence). When the Jīva (individual soul) assumes a connection with the world, it begins to seek these in the world. After a desire is fulfilled, the mind becomes desireless (kāmanāhīna) and finds happiness in this desirelessness (niṣkāmatā). But it mistakenly attributes this happiness to the object. If happiness arose from the acquisition of objects, it would be permanent. Due to continued attachment (mamatā) to worldly objects, new desires arise. When there is desire, a person experiences a sense of lack (abhāva). Hence, he always remains unhappy. Sādhakas (spiritual aspirants) consider desirelessness as the root of happiness and desire as the cause of sorrow. However, attached individuals consider the acquisition of objects as happiness. If one adopts the sādhaka's perspective, one can experience desirelessness. Those with desires (sakāma manushyas) are considered eligible for 'Karma Yoga'. Their delight, contentment, and satisfaction are found in the world. The delight, contentment, and satisfaction of the perfected Mahāpuruṣas (great souls) are found in their own essential nature (svarūpa). In reality, delight, contentment, and satisfaction are not separate and, upon the cessation of their connection with the world, merge into a single tattva (principle). In this śloka, Bhagavan uses 'eva' (only/indeed) and 'cha' (and) twice, which indicates that there is no deficiency of any kind in the delight, contentment, and satisfaction of the Mahāpuruṣas who have attained perfection through Karma Yoga. Once the goal of life is accomplished, there remains nothing for a human being to do. As long as an individual acts for himself, duty remains for him. But when he acts for others, the connection with the world is severed. This is because in the essential nature (svarūpa), there is no action. Whatever action occurs, it happens due to the connection with the world. A perfected Mahāpuruṣa experiences no lack (abhāva); hence, there is no need for them to do anything. Mahāpuruṣas perfected through Karma Yoga are free from the sense of doership (kartṛtva bhāvanā). Their actions are naturally in accordance with the scriptures and serve as ideals. 'Tasya kāryaṁ na vidyate' does not mean that no action occurs, but rather that their actions are free from the ego of doership.