Bhagavad Gita Chapter 4, Verse 15

English Translation

Having known thus, duties were performed even by the ancient seekers of Liberation. Thererfore you undertake action itself as was performed earlier by the ancient ones.

Detailed Commentary

।।4.15।। Explanation -- The Lord had initiated the discussion on the divine nature of His actions in the ninth verse, which He concludes here. 'Evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ' - Arjuna was a Mumukṣu, meaning he sought his ultimate welfare. However, in performing his duty in the form of war, he did not perceive welfare and wished to abandon it, considering it a terrible action (Gītā 3.1). Therefore, the Lord provides Arjuna with the example of Mumukṣus of ancient times who attained liberation by fulfilling their duties. Hence, you too should perform your duty like them. The Lord is reiterating in this verse what He had stated by citing the example of Janakādi in the twentieth verse of the third chapter, and by citing the examples of Vivasvān, Manu, Ikṣvāku, etc., in the first and second verses of this very chapter. It is well-known in the Shāstras that upon the awakening of Mumukṣā, actions should be renounced in their inherent form, because after becoming a Mumukṣu, a human being is no longer qualified for action, but rather becomes qualified for Gyāna (knowledge). However, here the Lord states that even Mumukṣus have performed actions after understanding the principle of Karma Yoga. Therefore, even upon the awakening of Mumukṣā, one should not renounce one's obligatory duties, but rather continue to perform them with a selfless attitude (Niṣkāma Bhāva). The essence of Karma Yoga is to remain steadfast in Yoga while performing actions, and to perform actions while remaining steadfast in Yoga. Actions are for the world, and Yoga is for oneself. Performing actions and refraining from actions - both are states. Hence, both Pravṛtti (engagement in action) and Nivṛtti (cessation of action) are, in a sense, Pravṛtti (activity itself). To rise above both Pravṛtti and Nivṛtti is Yoga, which is complete Nivṛtti. Complete Nivṛtti is not a mere state. In the fourteenth verse, the Lord stated that He has no desire for the fruits of action, and therefore actions do not bind Him. The human being who, understanding this knowledge of action (Karma Yoga), performs actions by renouncing the desire for fruits, is also not bound by actions; for it is only by the desire for fruits that a person becomes bound (Gītā 5.12). If a person performs actions for his own pleasure, or for the attainment of wealth, honor, praise, heaven, etc., then those actions bind him (Gītā 3.9). But if his goal is not the perishable world, and he performs actions selflessly for the welfare of others, intending to sever his connection with the world, then those actions do not bind him (Gītā 4.23). The reason is that by performing actions for others, the flow of karma is directed towards the world, by which the attachment (rāga) to actions is dissolved, and without the desire for fruits, no new connection is formed. 'Kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam' - In these words, the Lord is instructing Arjuna, saying that 'you are a Mumukṣu, therefore, just as other Mumukṣus have performed actions for the welfare of the world in the past, so too should you perform actions for the benefit of the world.' The body, senses, mind, etc. - all the instruments of action - are distinct from the self and inseparable from the world. They belong to the world and have been received solely for the service of the world. By considering them as one's own and performing actions for oneself, the connection of actions becomes bound to the individual. When all actions are performed solely for the welfare of others, then the connection of actions no longer remains with us. Upon complete severance of connection with actions, the experience of 'Yoga' - that is, our eternally established relationship with Paramātmā - is realized, a relationship that already exists. Connection -- In the previous verse, the topic of knowing actions was mentioned in 'Evaṁ jñātvā kṛtaṁ karma'. Now, from the next verse, the Lord begins the discussion on knowing the essence of actions.