Bhagavad Gita Chapter 3, Verse 7

English Translation

But, O Arjuna, one who engages in Karma-yoga with the organs of action, controlling the organs with the mind and becoming unattached-that one excels.

Detailed Commentary

'Tu' (but/indeed) is used here to denote the superiority of one who acts without attachment. 'Arjuna' means 'pure' or 'spotless'. Addressing Arjuna, the Lord said that his inner being (antahkarana) is pure; then how can there be doubt regarding his righteous duty (kartavya karma)? Doubt like yours cannot remain steady. In 'yastvindriyāṇi manasā niyamya' (one who controls the senses by the mind), 'manasā' refers to the entire antahkarana (mind, intellect, consciousness, ego), and 'indriyāṇi' refers to all the senses. Controlling the senses by the mind means experiencing, with discerning intellect (vivekapoorna buddhi), that 'I have no connection with the senses'. This implies that the senses automatically come under control. In the twelfth chapter, the topic of controlling the senses for a Karmayogi has been mentioned. This means that upon proper regulation, the restraint of the senses occurs spontaneously. 'Asaktaḥ' means the renunciation of attachment (āsakti) to actions and their fruits. Without attachment, Yoga is perfected. A spiritual seeker (sādhaka) should not renounce actions, but rather renounce attachment to them. It is essential to perform one's prescribed duties (kartavya-karma) without attachment. When the sādhaka does not consider anything as 'mine' or 'for me' and diligently engages in duties for the welfare of the world, only then can attachment to results (phala-āsakti) be eradicated. A Karmayogi is truly free from attachment. Not desiring the fruits of actions is to be unattached. The sādhaka acts only by renouncing attachment. When both Gyanyogi and Karmayogi abandon the desire for results (phalechchhā) and attachment, then Karmayoga becomes more easily perfected. In Karmayoga, the renunciation of attachment is paramount, leading to the attainment of equanimity (samabuddhi). The Lord says that acting without attachment is essential. According to the Gītā, attachment is to be renounced, not action itself. In Karmayoga, 'Karma' (action) is for others, and 'Yoga' (union) is for oneself. Arjuna considers actions as 'for himself,' which is why the duty of war seems difficult. The Lord clarifies that attachment is grievous, not action itself. In 'karmendriyaih karmayogam ārabhatē' (commences Karmayoga with the organs of action), it should be understood as referring to all senses. When action is performed not for oneself, but for the welfare of others, it is called Karmayoga. There are two types of sādhakas: (1) Those for whom their own welfare (kalyāṇa) is paramount; for them, one should make good use of the circumstances at hand. (2) Those who find joy in serving the world; they can initiate new actions. In the Gītā, the Lord advises Arjuna to make good use of the circumstances available to him. 'Sa viśiṣyatē' (he excels/is superior) indicates that one who renounces self-interest (svārtha) and acts for the welfare of others is superior. When a sādhaka works for their own welfare, acting without attachment is superior. The Lord says that Karmayogis who act with a selfless (niṣkām) attitude for the benefit of others are superior. Context: The Gītā first discusses the subject, then explains its benefits and drawbacks. The Lord tells Arjuna that renunciation of action is not possible. Instead of renouncing actions, performing them with a selfless (niṣkām bhāvanā) attitude is described as superior. In the subsequent verse, the command to perform prescribed duty (kartavya-karma) is given.