Bhagavad Gita Chapter 4, Verse 21

English Translation

One who is without solicitation, who has the mind and organs under control, (and) is totally without possessions, he incurs no sin by performing actions merely for the (maintenance of the) body.

Detailed Commentary

**Explanation:** 'Yatachittātmā' - In the world, due to hope or desire (āśā or icchā), the body, senses, mind, etc., do not come under control. The term 'Nirāśīḥ' indicates that a Karma Yogi has no hope or desire. Therefore, their body, senses, and mind remain automatically under control, and no futile action is performed by them. 'Tyaktasarvaparigrahaḥ' - If a Karma Yogi is a Sannyasi, they renounce all objects of enjoyment (bhoga-sāmagrī). If a householder (grihastha), they do not collect any material possessions with the intent of enjoyment (bhoga-buddhi). They utilize available resources for the benefit of society. Renunciation of accumulation with an enjoying mentality (bhoga-buddhi) is essential for the spiritual seeker (sādhaka). 'Nirāśīḥ' - A Karma Yogi is free from hope, longing (kāmanā), latent desires (vāsanā), etc. They renounce objects of enjoyment externally and also relinquish hope or desire internally. Even if there isn't complete renunciation of hopes and desires, they maintain the goal of renouncing them. 'Śārīraṁ kevalaṁ karma kurvan' means - action performed merely for the sustenance of the body. Actions performed by the body are also described in the fifth chapter, where the Karma Yogi believes that actions are being done by the body, mind, and intellect, and they have no connection with them. Here, it is better to consider it as solely for the sustenance of the body. A Nivritti-parayana Karma Yogi performs only those actions necessary for the maintenance of the body. 'Nāpnoti kilbiṣam' - One who is concerned with performing or not performing actions becomes bound by the cycle of birth and death (janma-mṛtyu ke bandhana). However, a hope-free Karma Yogi remains unattached to these, and therefore, they are not bound by actions; that is, all their actions become non-actions (akarma). Even while being Nivritti-parayana, a Karma Yogi does not indulge in laziness (ālasya) or negligence (pramāda). Laziness and negligence also lead to consequences. Hence, one incurs sin (pāpa) through them. But a Nivritti-parayana Karma Yogi is free from laziness and negligence. Since their body, senses, and inner instrument (antaḥkaraṇa) are disciplined, they have renounced objects of enjoyment, and are free from hope (āśā), longing (kāmanā), attachment (mamatā), etc., no prohibited action can be performed by them. Here a question might arise: if no sinful action can be performed by them, why is it said that they do not incur sin? The solution is that every action, by its very initiation, involves some inherent flaws (doṣa). However, a Karma Yogi lacks longing (kāmanā), attachment (mamatā), and clinging (āsakti). Therefore, they remain untouched by sin. In the third chapter, the Lord speaks of performing actions for the welfare of the world (lokasaṅgraha), but a Karma Yogi is free from any fault of renunciation (tyāga doṣa). There is no duty behind this. In reality, this is the lokasaṅgraha of those sādhakas who are dedicated to renunciation (nivritti-parayana). Another question may arise: in the third chapter, the Lord has called one who nourishes the body a sinner, while here, one who performs actions merely for the sustenance of the body is said to be free from sin. The solution is that as long as the enjoying mentality (bhoga-buddhi) and attachment (āsakti) persist, sin is incurred. But a Karma Yogi lacks bhoga-buddhi and āsakti; therefore, they do not incur sin. **Question:** What objection is there if this verse is considered to describe a Sāṅkhya Yogi? **Answer:** Firstly, the context here is Karma Yoga, so this verse pertains to a Karma Yogi. Secondly, a Sāṅkhya Yogi does not consider themselves the doer (kartā). Therefore, it is not correct to say, "even performing action, does not incur sin." A Karma Yogi firmly resolves: 'Nothing is mine, I need nothing, I have nothing to do for myself.' People often think that a Karma Yogi is a householder and a Jñāna Yogi is a renunciant (sannyasi). But the truth is, one who has the knowledge of being separate from the body is a Jñāna Yogi, whether a householder or a sannyasi. One who lacks this knowledge, but firmly adheres to the three aforementioned principles, is a Karma Yogi, whether a householder or a sannyasi.