Bhagavad Gita Chapter 4, Verse 18

English Translation

He who finds inaction in action, and action in inaction, he is the wise one [Possessed of the knowledge of Brahman] among men; he is engaged in yoga and is a performer of all actions!

Detailed Commentary

।।4.18।। Explanation: 'He who sees inaction in action' means remaining unattached even while performing karma; that is, having no desire for oneself, nor being entangled in any engagement (pravritti) or disengagement (nivritti). If a person desires the fruit of karma, they become bound by karmic chains. Every karma has a beginning and an end, but the Jiva (individual soul) is eternal. This is why Bhagavan said that karmas do not bind Me, because I have no desire to obtain any fruit. It is the desire for fruit that binds a human being. By not desiring the fruit, no new Raga (attachment) arises, and by working for the welfare of others, old Raga is destroyed. Thus, by maintaining nirliptata (non-attachment), a person can become unattached. By this, all karmas transform into Akarma (inaction). The birth of the Jiva occurs due to the bondage of karma. For instance, with the family into which one is born, there is a Rinanu-bandha (debt-bond). This give-and-take has been ongoing for many births, and without closing it, liberation from Janma-Marana (birth and death) cannot be attained. The solution is to stop taking from now on and relinquish one's rights. In this way, if one incurs no new debt and repays old debts (by performing karma for others), the cycle of Janma-Marana will cease. Remaining unattached in performing karma means acting without desiring the outcome. Remaining unattached even in non-action means having no desire for benefit from renunciation. The renunciation of karma should not stem from sorrow or laziness. This is improper. Nirliptata (non-attachment) has been spoken of in both Karma and Akarma. Nirliptata is for one's Atman, and Karma is for the world (Samsara). Thus, Bhagavan has spoken of two things. In the world, while performing any work, one can be both engaged (vyasta) and disengaged (nivritta). However, a Karma-Yogi has non-attachment in their engagement (pravritti), and their action is solely for the welfare of the world. 'Sa Buddhiman Manushyeshu' — He who possesses knowledge regarding Karma and Akarma, truly comprehends reality. Without this understanding, true knowledge about Karma or Samsara cannot be attained. 'Yuktah' — A Karma-Yogi has no connection with the desire for fruit. He remains equipoised (Sama), and for this reason, he is called a Yogi. To consider oneself related to Samsara is to forget one's eternal connection. 'Kritsnakarmakrit' means that when the desire to gain something ceases, then the act of doing also ceases. As long as there is a desire for perishable fruits, one has to keep performing karma. But when the attainment of Paramatma occurs, such a person becomes one who has completed all karmas. Connection — Now, Bhagavan describes in the next two Shlokas the perfected Karma-Yogi, the Mahapurusha, who sees Akarma in Karma and Karma in Akarma.