Bhagavad Gita Chapter 3, Verse 22

English Translation

In all the three worlds, O Partha, there is no duty whatsoever for Me (to fulfil); nothing remains unachieved or to be achieved. [According to S. the translation of this portion is: There is nothing unattained that should be attained.-Tr.] (Still) do I continue in action.

Detailed Commentary

Regarding verse 3.22, the Lord states, 'Na me Parthāsti... nānāvāptam avāptavyam' – The Lord is not limited to any one *loka*, and therefore declares that He has no duty in the three worlds. For the Lord, no duty remains in the three *lokas* because there is nothing left for Him to attain. All beings (humans, animals, birds, etc.) perform *karma* solely to gain something. In the aforementioned verses, the Lord states this extraordinary fact: that even when nothing remains to be done or attained, He still performs *karma*! Even without any duty for Himself, the Lord takes *avatara* solely for the welfare of others, performing *karma* for the deliverance of virtuous persons, the destruction of sinners, and the establishment of *Dharma* (Gita 4.8). Apart from *avatara*, the Lord's creation of the cosmos is also for the deliverance of all beings. *Svargaloka* is for experiencing the fruits of meritorious *karma*, and the eighty-four lakh *yonis* (species) and *naraka* (hell) are for experiencing the fruits of sinful *karma*. The purpose of the human *yoni* is to rise above merit and demerit and achieve one's own salvation. This is possible only when a person does nothing for themselves. They should perform all *karma* – actions through the *sthula sharira* (gross body), thoughts through the *sukshma sharira* (subtle body), and stillness through the *karana sharira* (causal body) – solely for the benefit of others, not for themselves. Because the *sthula*, *sukshma*, and *karana shariras* – all three bodies through which all *karma* is performed – belong to the world, not to oneself. Therefore, a *Karmayogi* considers the body, senses, mind, intellect, material objects, and all such resources as belonging to the world, and engages them in the service of the world. If a person uses worldly objects for their own pleasure and enjoyment, this is a great mistake. Only by considering worldly objects as one's own does the desire for fruit arise, leading to *karma* for its attainment. As long as a person performs *karma* with the desire to gain something, duty, or 'doing,' remains for them. Upon deep reflection, it becomes clear that a person has no duty for themselves. Because the *Paramatma tattva* is eternally attained, and the self is also eternal, whereas *karma* and its fruits are *anitya* (transient), meaning they are born and perish. How can the *anitya* (karma and its fruits) be related to the *nitya* (self)? *Karma* is related to the 'other' (*para* – body and world), not to the 'self' (*sva*). *Karma* is always performed by the 'other' and for the 'other'. Therefore, there is nothing to be done for oneself. When a human has no duty for themselves, how can the Lord have any duty for Himself! For the *Mahapurusha* (great soul) who has attained perfection through *Karmayoga*, the Lord has stated in verses seventeen and eighteen of this very chapter that such a *Mahapurusha* has no duty; because their delight, contentment, and satisfaction are found within themselves. Therefore, for them, there remains no purpose in performing or not performing actions in the world, and they have no selfish relationship with any being. Even being so, that *Mahapurusha* performs *karma* for *lokasangraha* (the welfare and upliftment of the world). Similarly, here the Lord states for Himself that even when there is no duty and nothing remains to be attained, He performs *karma* for *lokasangraha*. The implication is that a *Tattvajna Mahapurusha* (a great soul who knows the truth) attains oneness with the Lord – 'mama sadharmyam agatah' (Gita 14.10). Just as the Lord is the ideal person in the three worlds (*Triloki*) (Gita 3.23, 4.11), so too are the *Tattvajna purushas* (knowers of truth) ideals in the world (Gita 3.25). Regarding 'varta eva cha karmani' (I continue to act), the Lord implies by 'eva' (indeed/only) that He performs His obligatory *karma* with enthusiasm and promptness, free from laziness, carefully, and perfectly. He neither abandons nor neglects actions. Just as the carriages attached to an engine keep moving as its wheels turn, so too the Lord and the *Sant-Mahapurushas* (saintly great souls) (who have no desire to do or attain anything) perform their obligatory *karma* like an engine, so that other people may also follow them. Other people have the desire to do and to attain. These desires are removed only through performing obligatory *karma* with a *nishkama bhava* (disinterested attitude). If the Lord and the *Sant-Mahapurushas* do not perform their obligatory *karma*, other people will also not perform their obligatory *karma*, which will lead to heedlessness and laziness in them, and they will begin to perform improper actions! How then will their desires be eradicated! Therefore, for the welfare of all humankind, obligatory *karma* is naturally performed by the Lord and the *Sant-Mahapurushas*. The Lord is always dutiful (*kartavyaparayana*), never deviating from His duties. Therefore, a *bhagavatparayana sadhaka* (devotee devoted to the Lord) should also never deviate from their duties. Only by deviating from duty does one remain deprived of the experience of *Bhagavattattva* (the reality of the Lord). By remaining constantly dutiful (*nitya kartavyaparayana*), a *sadhaka* can easily experience *Bhagavattattva*.