Bhagavad Gita Chapter 3, Verse 18

English Translation

For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose.

Detailed Commentary

।।3.18।। Explanation — 'नैव तस्य कृतेन अर्थः' — Every individual possesses a tendency to act. As long as this tendency is directed towards acquiring worldly objects, "action" remains for them. Bondage lies in the desire for acquisition. To eradicate this desire, obligatory action (Kartavya Karma) is necessary. Actions are performed in two ways: for the fulfillment of desires (Kāmanā-pūrti) and for the cessation of desires (Kāmanā-nivṛtti). Ordinary people perform actions for Kāmanā-pūrti, while a Karma Yogi acts for Kāmanā-nivṛtti. Therefore, a Siddha Mahapurusha (perfected great soul), attained through Karma Yoga, has no desires, and is not bound by any duty. Such a one acts selflessly, as if the entire world were their duty. A Siddha Mahapurusha, perfected through Karma Yoga, has no personal interest in actions for their own pleasure or comfort. They realize that matter (padartha), body (sharira), senses (indriyas), mind (manas), etc., are solely for the world, and through them, actions are to be performed only for the world. Nothing is 'mine'. Humanity's mistake is wanting to use the cosmic whole (Samashti) for oneself. If one were to utilize the body, senses, mind, intellect (buddhi) etc., for the Samashti, one could attain great peace. 'नाकृतेन इह कश्चन' — A person who identifies with the body, senses, mind, etc., is inclined towards laziness (ālasya) and negligence (pramāda), and does not wish to act, because their joy lies in Tamasic pleasure (Gita 18.39). But how can a Mahapurusha, who has risen even above Sattvic pleasure, be drawn to Tamasic pleasure? Since they are not attached to the body, etc., the question of being interested in laziness or comfort does not even arise. Many seekers prioritize non-action, desiring to abide in Samadhi so that no thought (chintana) remains. Both action (pravṛtti) and non-action (nivṛtti) belong to the realm of Prakriti. Even dependence up to Samadhi is all within the domain of Prakriti. The distinction between doing and not doing arises from identification (tādātmya) with the body. In reality, both doing and not doing are of the same Prakriti. From a gross perspective, 'gachchhati' (going) is an action, and 'tishthati' (standing/staying) is also an action. Similarly, both doing a task and not doing it involve action. When there is no material or spiritual purpose from Prakriti and its functions, a Mahapurusha has no self-interest in doing or not doing. The question of doing or not doing arises only when there is a connection with inertness (jaḍatā), because no action occurs without jaḍatā. Since a Mahapurusha has no self-interest connected with the body and the world, all their actions spontaneously serve the welfare of others. Just as all parts of the body naturally work for the body's welfare, so too does the Mahapurusha's body function for the welfare of the world. Their inner disposition (bhāva) and all their endeavors (cheṣṭāeṁ) are for the benefit of the world. A seeker should be free from the connection with inertness (jaḍatā) – ego (ahantā) and possessiveness (mamatā) in the body. The fundamental Reality (Tattva) always exists. From the pure Self (Shuddha Svarūpa), no action occurs; all actions are with Prakriti and objects born of Prakriti. As long as a human being has the desire to act, the craving to obtain, the hope for life, and the fear of death, the responsibility of duty rests upon them. But for one who has no attachment (rāga) to non-action, no desire for the acquisition of any worldly object, no hope for life, and no fear of death, duties do not have to be performed. Rather, duties spontaneously happen through them. It has been Bhagavan's style to describe different characteristics for different types of seekers. This style has been employed here as well. Spiritual practice (sādhana) begins and ends right there. Karma Yoga is described in the forty-seventh verse of the second chapter. In this verse, the attainment of perfection (siddhi) through sādhana is mentioned. The principle given there is also presented here for the Siddha Mahapurusha: that they have no self-interested connection with any being or object. Similarly, it was stated in the previous verse that they have no purpose in doing or not doing actions. Even a Mahapurusha's non-performance of duty is meaningful, because they have fulfilled the purpose of human birth. An ordinary person can also attain this state after performing their obligatory duties with a selfless attitude (niṣkāma-bhāva). By serving others without self-interest, one can attain supreme peace (parama shānti). Everyone has an equal right to the attainment of this supreme peace. Connection — What should be done to attain the state of the Mahapurusha described in the previous verses will be explained as the means (sādhana) in the next verse.