Bhagavad Gita Chapter 4, Verse 14

English Translation

Actions do not taint Me; for Me there is no hankering for the results of actions. One who knows Me thus, does not become bound by actions.

Detailed Commentary

The commentary: ‘*Cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarmavibhāgaśaḥ*’ – The proportions of the three *guṇas* – *sattva*, *rajas*, and *tamas* – fluctuate according to actions performed in previous births. At the time of creation, Bhagavān creates the four *varṇas* – *Brāhmaṇa*, *Kṣatriya*, *Vaiśya*, and *Śūdra* – based on these *guṇas* and *karmas*. Besides humans, Bhagavān also creates *devas*, *pitṛs*, *tiryaks* (animals), etc., based on *guṇas* and *karmas*. In this, Bhagavān exhibits no partiality. The word ‘*cāturvarṇyam*’ signifies all living beings. Not only humans, but animals, birds, trees, etc., are also of four types; for example, among birds, pigeons are *Brāhmaṇa*, falcons *Kṣatriya*, eagles *Vaiśya*, and crows *Śūdra*. Similarly, among trees, the Peepal is *Brāhmaṇa*, Neem *Kṣatriya*, Tamarind *Vaiśya*, and Babool *Śūdra*. However, here ‘*cāturvarṇyam*’ should be understood to refer to humans only, because only humans can comprehend the *varṇa* division and act accordingly. The right to perform *karma* is also exclusive to humans. Bhagavān created the four *varṇas* – this signifies that, firstly, they are parts of Him; and secondly, He is the true friend of all beings. Therefore, He always seeks their welfare. They are neither parts of *devas*, nor are *devas* benevolent towards all. Hence, one should worship Bhagavān through all one’s *karmas* prescribed for one’s *varṇa* (Gītā 18.46). ‘*Tasya kartāramapi māṁ viddhyakartāramavyayam*’ – Here, the word ‘*akartāram*’ indicates the absence of the ego of doership, even while performing actions. Despite performing all actions such as creation, sustenance, and dissolution of the universe, Bhagavān remains distinct and unattached to those *karmas*. In the creation of the universe, Bhagavān is both the material cause (*upādāna kāraṇa*) and the efficient cause (*nimitta kāraṇa*). When a pot is made from clay, the clay is the material cause, and the potter is the efficient cause. When a pot is made from clay, the clay is expended, and the potter's energy is also expended; but in the creation of the universe, nothing of Bhagavān is expended. He remains exactly as He is, hence He is called ‘*avyayam*’ (imperishable). The *jīva* (individual soul), being a part of Bhagavān, is also *avyaya*. Consider that the body and all other things belong to the world and are received from the world. By dedicating them to the service of the world, nothing of oneself is expended. Our true nature (*svarūpa*) remains *avyaya*. If a seeker does not consider the body, senses, mind, intellect, wealth, property, and other acquired worldly objects as ‘mine’ or ‘for myself,’ then he will experience his own imperishability. With the word ‘*viddhi*’ (know), Bhagavān commands one to understand the divine nature of His *karmas*. The divinity of *karmas* lies in having no connection with action, the means of action, or the fruits of action, even while performing them. ‘*Na māṁ karmāṇi limpanti na me karmaphale spṛhā*’ – Even while performing all *karmas* like the creation of the universe, Bhagavān has no connection with those *karmas*. There are no flaws like partiality in His *karmas*. He has no attachment, possessiveness, or desire for the fruits of *karma*. Therefore, those *karmas* do not bind Bhagavān. Only that which is subject to origination and destruction is the fruit of *karma*. Bhagavān says that just as He has no desire for the fruits of *karma*, so too should one have no desire for them. By having no desire for the fruits of *karma*, even while performing all *karmas*, one will not be bound by them. In the previous (*thirteenth*) verse, Bhagavān stated that even though He is the doer of all *karmas*, such as the creation of the universe, He is a non-doer; that is, He should not be considered a doer. In this verse, it is stated that He has no desire for the fruits of *karma*; that is, He should also not be considered an enjoyer (*bhoktā*). A seeker should also be devoid of both of these. By renouncing the desire for fruits and performing *karma* solely for others, one ceases to be both a doer and an enjoyer. Being a doer and an enjoyer is *saṁsāra*. Therefore, with their absence, liberation is self-evident. ‘*Iti māṁ yo’bhijānāti*’ – When desires arise in a person, their attention remains fixed on perishable objects. By focusing on those objects, one cannot know Bhagavān in essence continuously. However, when desires vanish and the inner being (*antaḥkaraṇa*) becomes pure, one's gaze naturally turns towards Bhagavān. When the gaze turns towards Bhagavān, one realizes that Bhagavān is the supreme friend of all beings, and therefore, all actions performed by Him are for the welfare of beings. Bhagavān grants human bodies to *jīvas* precisely to free them from the bondage of *karma*, but by not understanding this, the *jīva* creates bondage by assuming new relationships with *karmas*. Thus, Bhagavān performs actions to free *jīvas* from the bondage of *karma*. Knowing Bhagavān in this manner draws a person towards Him – ‘*Umā Rāma subhāu jehiṁ jānā. Tāhi bhajanu taji bhāva na ānā*.’ (Mānas 5.34.2) ‘*Karmabhirna sa badhyate*’ – Bhagavān’s *karmas* are divine, and the *karmas* of saints and great souls also become divine. In reality, not just saints and great souls, but every human can make their *karmas* divine. When *karmas* are impure (tainted by desire, attachment, longing, etc.), they become binding. When impurity is removed, *karmas* become divine and do not bind the individual. Not only that, those *karmas* liberate both the doer and others. A simple way to make one’s *karmas* divine is to dedicate objects received from the world to the service of the world, without considering them as one’s own or for oneself. Consider that all external objects we possess, such as the body, we neither brought with us nor will ever take with us. The quantity of anything we need, Bhagavān has already provided. For service, all are our own; for acquisition, none are our own. One should not take anything from Bhagavān; rather, one should surrender oneself for Bhagavān's service. Because what we need and what is beneficial for us, Bhagavān has already provided. Our understanding is much smaller than His. So, what is the point of asking Him for anything? This means that one must make good use of what has been received. To not consider objects as one’s own or for oneself, but to dedicate them to the welfare of others with a selfless attitude, is their proper utilization. This severs the connection with *karmas* and objects, leading to the experience of the Supreme Self (*Paramātmā*), who is of the nature of supreme bliss. Connection: In the previous verse, Bhagavān gave His own example, and now in the following verse, He will give the example of those seeking liberation and will instruct Arjuna to perform his prescribed duties with a selfless attitude.