Bhagavad Gita Chapter 3, Verse 9

English Translation

This man becomes bound by actions other than that action meant for God. Without being attached, O son of Kunti, you perform actions for Him.

Detailed Commentary

**Explanation:** The Gītā states, "Except for actions performed for the purpose of Yajña." According to the Gītā, *Dharma*, or righteous duty, is itself *Yajña*. *Yajña* encompasses all physical, practical, and spiritual activities such as ritual sacrifices, charity (*Dāna*), austerity (*Tapa*), fire oblations (*Homa*), pilgrimage (*Tīrtha-sevana*), vows (*Vrata*), and study of the Vedas (*Vedādhyayana*). All *Śāstra-vihita Karma* (actions prescribed by scriptures), including trade, employment, study, and teaching, when performed as duty, are also *Yajña*. Any actions performed to bring happiness and benefit to others are considered *Yajñārtha Karma* (actions for the purpose of Yajña). Performing *Yajñārtha Karma* quickly eradicates *Āsakti* (attachment), and all actions of the *Karma-yogī* are dissolved (Gītā 4.23), meaning such actions do not bind; rather, they even nullify previously accumulated *Karma*. In reality, a person's state (*Sthiti*) is determined by their *Uddeśya* (motive), not merely by their actions (*Kriyā*). Just as a merchant's primary *Uddeśya* is to earn wealth, their consciousness remains fixated on wealth, and even after closing the shop, their mentalवृत्ति (*Vṛtti*) gravitates towards wealth. Similarly, while performing *Yajñārtha Karma*, the *Karma-yogī's Sthiti* remains fixed on their *Uddeśya* – the *Paramātmā* (Supreme Self) – and as soon as the action ends, their *Vṛtti* turns towards the *Paramātmā*. Each *Varṇa* (social order) has distinct duties. What is *Sva-dharma* (one's own prescribed duty) for one *Varṇa* becomes *Para-dharma* (another's duty, not prescribed for oneself) for another. For instance, living by alms is *Sva-dharma* for a Brāhmaṇa but *Para-dharma* for a Kṣatriya. Likewise, performing one's duty with a *Niṣkāma Bhāva* (desireless attitude) is a human's *Sva-dharma*, whereas acting with a *Sakāma Bhāva* (desire-ridden attitude) is *Para-dharma*. All *Sakāma* and *Niṣiddha Karma* (forbidden actions) fall into the category of 'anyatra-karma' (actions other than for Yajña). Actions performed for one's own pleasure, honor, glory, or comfort are all 'anyatra-karma' (Footnote p. 126). A *Sādhaka* (spiritual seeker) must be vigilant against any trace of self-interest (*Svārtha*) in their actions. A true *Sādhaka* is one who remains alert. Hence, a *Sādhaka* must be attentive and aware in their *Sādhanā* (spiritual practice). Two subtle aspects of 'anyatra-karma': (1) If someone uses respectful words towards a visitor, but inwardly imputes goodness to themselves or thinks, "This will make a good impression on them," then this is 'anyatra-karma', not *Yajñārtha Karma*. (2) If someone asks a question in a *Satsang* (spiritual gathering) or assembly, hoping the speaker and audience will think well of them, this is 'anyatra-karma', not *Yajñārtha Karma*. The essence is that a *Sādhaka* should perform actions, but without any sense of self-interest (*Svārtha*) or desire (*Kāmanā*). It is not action that is prohibited, but the self-serving attitude. A *Sādhaka* should not perform any action with a mindset of enjoyment (*Bhoga*) or worldly grandeur (*Aiśvarya-buddhi*), as such a mindset contains attachment to enjoyment (*Bhogāsakti*) and desire (*Kāmanā*), making the practice of *Karma Yoga* impossible. Even performing actions with a "subsistence mindset" (*Nirvāha-buddhi*) keeps the desire to live alive. Therefore, a *Sādhaka* should perform every action solely with a "means-to-an-end mindset" (*Sādhana-buddhi*). The best *Sādhaka* is one who acts solely for the welfare of others, not even for their own liberation (*Mukti*). For acting for others' benefit ultimately serves one's own good, not isolated self-interest. One's own good lies in the good of others. For this reason, both worldly (*Laukika*) and scriptural (*Śāstrīya*) actions should be for public welfare (*Loka-hita*). Actions performed for personal pleasure are invariably binding, and actions performed for individual benefit are also binding. Merely focusing on one's own interest perpetuates the ego (*Vyaktitva*). Therefore, *Japa* (chanting), *Chintana* (reflection), *Dhyāna* (meditation), and *Samādhi* (absorption) should also be for public welfare. In essence, actions arising from the gross (*Sthūla*), subtle (*Sūkṣma*), and causal (*Kāraṇa*) bodies should be for the world, not for oneself. *Karma* is for the world, and *Yoga* (union) with *Paramātmā* after detaching from the world is for oneself. This is *Karma Yoga*. "'Loko'yaṁ karma-bandhanaḥ' (This world is bound by action) — The right to perform *Kartavya-karma* (obligatory duties, *Yajña*) primarily belongs to humans. The Lord has also described this in the context of the cosmic cycle (*Sṛṣṭi-chakra*) (3.14-16). *Kartavya-karma* are performed by those whose *Uddeśya* is to benefit and bring happiness to all beings. When a person acts solely for their own pleasure, not for others' welfare, they become bound. Acting with *Āsakti* and *Svārtha-bhāva* (self-interest) is the cause of bondage. Without *Āsakti* and *Svārtha*, actions spontaneously lead to the welfare of all. Bondage arises from one's attitude (*Bhāvanā*), not from the action itself (*Kriyā*). A person is not bound by actions, but by the *Āsakti* and *Svārtha-bhāva* they hold towards those actions. "'Tadarthaṁ karma Kaunteya mukta-saṅgaḥ samāchara' (Perform action for that purpose, O son of Kuntī, being free from attachment) — Here, by 'mukta-saṅgaḥ' (free from attachment), the Lord signifies that bondage occurs due to *Mamatā* (possessiveness) and *Āsakti* towards actions, objects, and the body, mind, intellect, etc., through which actions are performed. With *Mamatā* and *Āsakti*, even *Kartavya-karma* are not performed well. Without *Mamatā* and *Āsakti*, *Kartavya-karma* for the welfare of others are spontaneously performed. If no *Kartavya-karma* is available, one naturally settles into *Nirvikalpatā* (a state free from mental constructs) or one's true nature (*Sva-svarūpa*). As a result, *Sādhanā* is continuous, and a state of non-practice never arises. Abandoning prescribed duties (*Niyata Karma*) due to laziness (*Ālasya*) and negligence (*Pramāda*) is called *Tāmasa Tyāga* (renunciation in the mode of ignorance) (Gītā 18.7), the fruit of which is delusion (*Mūḍhatā*), meaning rebirth in deluded wombs — "Ignorance is the fruit of Tamas" (Gītā 14.16). Abandoning actions, considering them to be painful, is called *Rājasa Tyāga* (renunciation in the mode of passion) (Gītā 18.8), the fruit of which is the attainment of sorrow — "But the fruit of Rajas is sorrow" (Gītā 14.16). Therefore, here the Lord instructs Arjuna to perform *Kartavya-karma* enthusiastically according to scriptural injunctions, free from self-interest (*Svārtha*), possessiveness (*Mamatā*), attachment to fruit (*Phalāsakti*), desires (*Kāmanā*), latent impressions (*Vāsanā*), partiality (*Pakṣapāta*), etc. — this is called *Sāttvika Tyāga* (renunciation in the mode of goodness) (Gītā 18.9). The Lord Himself later states that there is nothing left for Him to do, yet He meticulously performs actions (3.22-23). Slackness in performing *Kartavya-karma* well arises from two reasons: (1) It is human nature to engage in action only after desiring its fruit. When one realizes that according to *Karma Yoga*, one should not desire fruit, they may think, "Why should I act at all?" (2) After beginning an action, if one later learns that its outcome will be adverse, they might think, "Why should I perform actions diligently if the result is going to be unfavorable?" A *Karma-yogī* neither desires anything nor seeks perishable fruits; they perform *Kartavya-karma* solely for the welfare of the world (*Saṁsāra*). Therefore, these two reasons cannot lead to slackness in their *Kartavya-karma*. It has become human nature to eagerly perform actions that appear to serve one's self-interest (*Svārtha*). However, those very actions become binding. To be free from this bondage, one needs to act according to *Karma Yoga*. In *Karma Yoga*, all actions are performed solely for others, not for oneself. Understanding who these "others" are is crucial. Apart from one's true Self, all beings and objects are "others." Even the so-called "my own" gross body (*Sthūla-sharīra*), subtle body (*Sūkṣma-sharīra* – senses, mind, intellect, *Prāṇa*), and causal body (*Kāraṇa-sharīra* – containing ego) are distinct from the true Self (Footnote p. 127). This is because the Self (*Jīvātmā*) is a conscious part of *Paramātmā*, while these bodies and objects are inert parts of *Prakṛti* (nature). All actions occur within and for the inert (*Jaḍa*). No action ever occurs within or for the conscious (*Chetana*). Therefore, "doing" is not for oneself; it never was and never can be. However, to the extent that the conscious Self assumes these inert objects like the body, acquired from the world, as "I," "mine," and "for me," to that extent its nature becomes one of acting "for oneself." Therefore, performing actions for others easily eradicates *Mamatā* and *Āsakti*. Even as bodily states (childhood, youth, etc.) change, beings experience a permanent existence (*Sthāyī Sattā*) as "I am that same one." This unchanging existence (the sense of being oneself) has a natural unity with the *Paramātmā Tattva* (principle of the Supreme Self). Conversely, the changing body, senses, mind, intellect, etc., have a natural unity with the world (*Saṁsāra*). All our actions are performed through the body, senses, etc., because action is related to *Prakṛti* and its products, not to the Self (*Sva-svarūpa*). Therefore, we cannot perform any action without the body. This proves that we have nothing to do for ourselves; whatever needs to be done must be for the world. This is because "doing" applies only to that which can act on its own. For that which cannot act on its own, there is no injunction for "doing." Whatever is done, is done with the help of the world. Therefore, "doing" is for the world alone. By acting for oneself, one becomes bound by *Karma* — "'Yajñārthāt karmaṇo'nyatra loko'yaṁ karma-bandhanaḥ.'" There is no connection between our imperishable and unchanging true Self (*Sva-svarūpa*) and the perishable and changing body, senses, mind, and intellect. Therefore, there is nothing for the Self or for its sake. Without the help of the body, etc., we cannot do anything, so there is nothing to do for ourselves. In our true, existent Self (*Sat-svarūpa*), there is never any deficiency, and without deficiency, there is no desire. Therefore, nothing is needed for oneself. Thus, when the connection with action and objects is severed (which is the true state), then if there are *Saṁskāras* (latent impressions) of *Jñāna* (knowledge), realization of the true Self (*Sva-svarūpa*) occurs. And if there are *Saṁskāras* of *Bhakti* (devotion), love for the Lord arises. **Connection:** In the previous verse, the Lord stated that actions other than *Yajña* (*Kartavya-karma*) are binding. Therefore, to be free from this bondage, it is essential to perform actions with a sense of duty (*Kartavya-buddhi*), rather than abandoning the nature of action itself. Now, further reasons are given to confirm the indispensability of actions.