Bhagavad Gita Chapter 3, Verse 19

English Translation

Therefore, remaining unattached, always perform the obligatory duty, for, by performing (one's) duty without attachment, a person attains the Highest.

Detailed Commentary

3.19. Explanation — 'Tasmat asaktah satatam karyam karma samāchara' — The word 'tasmat' here connects this verse to the preceding ones. In the previous verses, Bhagavan stated that perfected Mahapurushas do not perform actions for themselves, but for Lok Sangraha (the welfare and upliftment of the world). Therefore, Bhagavan used the word 'tasmat' while instructing Arjuna to perform actions without attachment (Nishkam Bhava). This is because there is no need for action for one's true Self (Swarupa). Karma is always for others, never for oneself. By performing actions for others in this way, the craving (Raga) for performing actions diminishes, and one attains a state of being established in their true Self. Attraction towards objects different from one's true Self is called 'Asakti' (attachment). To be freed from Asakti, it is essential to first understand its cause. By believing 'I am the body' and 'this body is mine,' the importance of the body and other perishable objects becomes ingrained in the mind. This is the reason for attachment to those objects. Asakti alone is the cause of downfall, not Karma (action). Due to Asakti, a person forms a connection with inert objects like the body, senses (Indriyas), mind, and intellect (Buddhi), and performs various actions. This is why the cycle of repeated birth and death (Janma-Marana) continues for a person. By performing actions without Asakti, the connection with inertness is broken. An attached person cannot benefit others, whereas a person free from Asakti naturally contributes to the welfare of all beings. All their actions are solely for the well-being of others. In life, we have performed actions primarily for our own comfort and conveniences. Therefore, the world holds a debt against us, which can only be repaid by performing actions solely for the welfare of the world. Performing actions for oneself neither nullifies past debts nor creates new ones. When old debts are thus extinguished and no new debts are incurred, there remains no cause for bondage, and a person spontaneously becomes liberated. Karma (action) is not continuous, but Asakti (attachment) remains continuous in the mind. Therefore, Bhagavan, by stating 'Satatam Asaktah' (constantly unattached), urges continuous freedom from Asakti. The practitioner (Sadhaka) must constantly maintain the awareness: 'I must not be attached anywhere.' Thus, remaining continuously unattached, whatever duty (Kartavya) presents itself, should be performed without any desire for its fruits. Karma is for the world, and Yoga is for oneself. Yoga, as it were, is the reward. The world is a field of means (Sadhanas). Here, every material is obtained for its use as a means, not for enjoyment (Bhoga) or accumulation (Sangraha). Worldly possessions are never truly one's own or for one's own sake. Upon attaining Paramatma (the Supreme Self), there is no desire for any other object, but no matter how many worldly things one acquires, the desire to possess never ceases. When a person considers obtained objects as their own and for their own sake, it is due to this error that they become bound. To rectify this error, the practice of Karma Yoga is the best remedy. A Karma Yogi, not considering anything as their own, dedicates themselves to the service of others; hence, they easily become liberated from worldly bondage. All beings perform actions (Karma), but there is a difference between the actions of an ordinary person and a Karma Yogi. An ordinary person performs actions with Asakti (attachment), Mamata (possessiveness), and Kamana (desire). A Karma Yogi performs actions by relinquishing these things. The flow of an ordinary person's actions is towards themselves, while the flow of a Karma Yogi's actions is towards the world. Therefore, an ordinary person becomes bound, and a Karma Yogi becomes liberated. Performing actions for the world with the feeling of 'I desire nothing from anyone' and without Asakti naturally severs one's connection with the world. Karma is not successful unless it is performed for others. Asakti can only be eliminated by performing prescribed (Shastravihita) duty-bound actions. This path to attaining Paramatma is open to everyone—whether one is a follower of Karma Yoga, Jnana Yoga, or Bhakti Yoga. In the actions that practitioners (Sadhakas) usually perform, there cannot be Kartritvabhiman (the ego of doership). This is because the experience of Paramatma is not possible without the destruction of Kartritvabhiman. A Karma Yogi does not claim ownership of any action; they believe that all worldly things are not their own. With this understanding, the sense of doership (Karta Bhava) spontaneously ceases. The purpose of Karma is the world, so when the doer becomes absorbed in their purpose, the sense of doership also vanishes. A Karma Yogi performs all actions for the attainment of their goal, the Paramatma Tattva (Principle of the Supreme Self). Therefore, the purpose of all their actions is unity. From a spiritual perspective, this unity is with Paramatma. Thus, there remains no distinction between the doer (Karta) and the devotee (Bhakta). A Karma Yogi duly performs their duties in various places and circumstances. Their attention does not go to the duties of others. By being vigilant in this regard, their Kartritvabhiman (ego of doership) is eliminated. This is because observing others' duties is not their duty. The Kartritvabhiman of a Karma Yogi spontaneously vanishes because there is no permanent doership; everything is temporary. Thus, when the doer becomes 'duty' and unites with their purpose, the question of Kartritvabhiman no longer arises. It is through the understanding of this distinction that the Paramatma Tattva is easily experienced. In this way, the absence of doership (Kartritva) is experienced during action. By considering those with whom a person has assumed a relationship as meaningless, the Paramatma Tattva is experienced. Just as a swing moves swiftly back and forth but always returns to equilibrium, so too, equanimity (Samata) is attained after every action. In this manner, when the doer unites with their purpose through duty, the ego of doership (Kartritva Abhiman) spontaneously vanishes. There is an absence of doership in them. Now, the question is whether performing actions without Asakti leads to the attainment of Paramatma or not. Bhagavan will provide the answer in the next verse.