Bhagavad Gita Chapter 4, Verse 19

English Translation

The wise call him learned whose actions are all devoid of desires and their thougts, [Kama-sankalpa is variously translated as 'desires and purposes', 'plans and desires for results', 'hankering for desires', etc. But Sankarcarya shows sankalpa as the cause of kama. -Tr.] and whose actions have been burnt away by the fire of wisdom.

Detailed Commentary

।।4.19।। **Explanation**—'Whose every undertaking is devoid of *kāma* and *saṅkalpa*.' Through repeated contemplation of objects, when they are repeatedly remembered as 'these objects are good, useful in life, and pleasure-giving'—such a thought process is called *saṅkalpa*. And 'these objects are not good for us, they are harmful'—such a thought is *vikalpa*. These *saṅkalpa* and *vikalpa* constantly occur in the intellect (*buddhi*). When *vikalpa* ceases and only a single *saṅkalpa* remains, then the desire for their attainment, 'these should be ours, we should possess them'—thus, an urge is born in the mind, which is called *kāma* (desire). In a *Mahāpuruṣa* perfected through Karma Yoga, neither *saṅkalpa* nor *kāma* exists; meaning, neither does *saṅkalpa*, the cause of desires, remain, nor does *kāma*, the effect of *saṅkalpas*, remain. Therefore, all actions performed by such a one are devoid of *saṅkalpa* and *kāma*. Both *saṅkalpa* and *kāma* are the seeds of action (*karma*). When *saṅkalpa* and *kāma* are absent, *karma* becomes *akarma* (non-action), meaning actions are not binding. Since *saṅkalpa* and *kāma* are absent in the perfected *Mahāpuruṣa*, the actions performed by him are not binding. He acts for *lokasaṅgraha* (welfare of the world) and the fulfillment of duty, yet remains completely unattached to them himself. The Lord has spoken of the renunciation of *saṅkalpas* (6.4), of *kāmas* (2.55), and of both *saṅkalpa* and *kāma* (6.24-25). Where only the renunciation of *saṅkalpas* is mentioned, the renunciation of *kāmas* should also be understood, and where only the renunciation of *kāmas* is mentioned, the renunciation of *saṅkalpas* should also be understood; for *saṅkalpa* is the cause of *kāmas*, and *kāma* is the effect of *saṅkalpas*. A seeker (*sādhaka*) should completely renounce *saṅkalpas* and *kāmas*. A motor has four states: 1 – When the motor is standing in the garage, neither the engine nor the wheels move. 2 – When the motor is started, the engine runs, but the wheels do not. 3 – When the motor is moving, both the engine and the wheels run. 4 – On a downhill path, the engine is turned off, and the wheels continue to move. Similarly, a human being has four states: 1 – Neither *kāma* nor *karma* exists. 2 – *Kāma* exists, but *karma* does not. 3 – Both *kāma* and *karma* exist. 4 – *Kāma* does not exist, and *karma* occurs. The fourth state of the motor is the best, when the engine does not run and the wheels continue to move; similarly, the best state for a human being is when *kāma* is absent, and *karma* continues to occur. Those who are knowledgeable (*jñānījana*) also call a person in such a state a *Paṇḍita*. The meaning of '*samārambhāḥ*' is that every action of a *Mahāpuruṣa* perfected through Karma Yoga occurs smoothly, according to the scriptures (*śāstrānusāra*), and with promptness. The implication of '*sarve*' (all) is that all his actions are devoid of *saṅkalpa* and *kāma*. All actions, from morning to night, are free from *saṅkalpa* and *kāma*. 'Whose actions are burnt by the fire of knowledge.' Actions (*karmas*) are related to the body and the world, not to the *Ātman*; because actions have a beginning and an end, but the *Ātman* always remains the same—to understand this is 'knowledge' (*jñāna*). By this fire of knowledge, all actions are incinerated, meaning actions cannot bind. A *Mahāpuruṣa* has no relation with his body, yet all actions are performed through his body. In this way, upon experiencing unattachment (*nirliptatā*) to actions, the *karmas* of the *Mahāpuruṣa* are destroyed; *sañcita* (accumulated) and *prārabdha* (fructifying) *karmas* also do not affect him because he is dissociated from them. Even *prārabdha karma* are destroyed merely by generating situations. 'Him the wise call a *Paṇḍita*.' One who is absorbed in the Supreme Self (*Paramātmā*) is easy to understand, but one who performs actions without any attachment (*liptatā*) is difficult to comprehend. Just as a lotus leaf, remaining in water, is not tainted by water, so too a Karma Yogi, dwelling in the body, is not tainted by actions. Not being tainted by actions is no ordinary matter; the Lord has called such a Karma Yogi 'the wise among men,' and here it is said that even the knowledgeable (*jñānījana*) call him a *Paṇḍita*. This Karma Yogi is a *Paṇḍita* even among *Paṇḍitas*, and wise even among the wise (*jñānīs*).