Bhagavad Gita Chapter 4, Verse 22

English Translation

Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and eipoised under success and failure, he is not bound even by performing actions.

Detailed Commentary

**Explanation of 4.22** **'Yadṛcchālābhasantuṣṭaḥ'** – The Karma-yogi performs all actions with full enthusiasm, without worrying about the results. Whatever circumstances arise as a result of his actions, such as favorable or unfavorable conditions, gain or loss, honor or dishonor, he remains content. Whether there is profit or loss in business, he is not affected by it. He remains peaceful in every situation, because he has no desire for the fruits of action. Even if a Sādhaka is slightly affected by favorable or unfavorable conditions, he should not be agitated, because this effect is not permanent. In the above context, the word 'lābha' (gain) signifies attainment or acquisition. Whatever a Sādhaka attains, all of that is 'lābha'. **'Vimatsaraḥ'** – The Karma-yogi perceives unity with all beings, and therefore, there is no envy (matsara) in his mind towards anyone. 'Vimatsaraḥ' means that the Karma-yogi remains vigilant to ensure there is no envy. All actions of a Karma-yogi are for the welfare of beings; therefore, avoiding envy is essential. The flaw of envy is very subtle. For instance, if two shopkeeper friends, and one's shop does better, a slight envy might arise in the other. Envy arises even here; therefore, the Sādhaka must remain cautious to avoid this flaw. **'Dvandvātītaḥ'** – The Karma-yogi transcends gain-loss, honor-dishonor, pleasure-pain, and therefore, these dualities (dvandvas) have no effect on his inner consciousness (antaḥkaraṇa). There are many types of dualities, such as the Saguṇa-Sākāra (qualified, embodied) form of God or the Nirguṇa-Nirākāra (unqualified, formless) form, Advaita (non-dualism) or Dvaita (dualism) philosophies, etc. The Sādhaka becomes free from these dualities (nirdvandva). Just as a balance remains equal on both sides, similarly, the Sādhaka's mind has no inclination towards any one side. The Karma-yogi transcends all dualities, and therefore, he becomes liberated from the bondage of Saṁsāra. **'Samaḥ siddhāvasiddhau ca'** – The unhindered completion of an action is Siddhi (success), and its remaining incomplete due to obstacles is Asiddhi (failure). The attainment of the fruit of action is Siddhi, and its non-attainment is Asiddhi. Equanimity (Samatā) is the absence of attachment (rāga) or aversion (dveṣa) towards Siddhi or Asiddhi. **'Kṛtvāpi na nibadhyate'** – Even while performing actions, the Karma-yogi is not bound. He remains detached (nirlipta). Just as a Karma-yogi performing actions for the sustenance of the body is free from bondage, similarly, a Karma-yogi performing all actions prescribed by the scriptures is also liberated. In reality, in Karma-yoga, action (karma) or inaction (akarma) is not the cause of liberation from bondage. Attachment (liptatā) is the cause of bondage, and detachment (nirliptatā) is the cause of liberation. For instance, in a play, a person, even while performing a role, remains detached from it. Similarly, the Karma-yogi, even while performing his duties, remains detached from them. His connection remains with the permanent nature (svabhāva), not with the changing Prakṛti (material nature), by which his state remains in equanimity and he is not bound while performing actions. Equanimity (Samatā) is self-evident; it is human experience. Those who exist in favorable conditions also exist in unfavorable conditions. We remain the same; only the circumstances change. We should understand that we are not meant for favorable or unfavorable conditions, but for recognizing our true reality. **Connection:** In the ninth verse of the third chapter, Bhagavan had stated that actions performed apart from Yajña (sacrifice) bind a person. Now, that very point is being explained in detail.