Bhagavad Gita Chapter 4, Verse 23

English Translation

Of the liberated person who has got rid of attachment, whose mind is fixed in Knowledge, actions undertaken for a sacrifice get totally destroyed.

Detailed Commentary

Explanation — The mention of all actions of a Karma-Yogi dissolving is found only in this Shloka in the Gita, which is why it is the principal Shloka of Karma Yoga. Similarly, the thirty-sixth Shloka of the fourth chapter is the principal Shloka of Jnana Yoga, and the sixty-sixth Shloka of the eighteenth chapter is the principal Shloka of Bhakti Yoga. 'Gata-saṅgasya' means that the attachment to actions, objects, events, circumstances, and individuals is what truly binds, leading to birth and death (janma-maraṇa). By abandoning selfish motives and continuously performing actions solely for the welfare of others, the Karma-Yogi becomes unattached (asaṅga) to all these, and their attachment (āsakti) is eradicated. In reality, a human being is unattached (asaṅga) by nature (svarūpa). But by considering themselves connected to the body, senses (indriyas), mind (manas), intellect (buddhi), objects, circumstances, and individuals, they become bound by the desire for happiness. As long as what is desired does not manifest, this attachment (saṅga) continues to grow. What is destined to happen, happens. Therefore, by getting entangled in what is desired, sorrow (duḥkha) is experienced. A Karma-Yogi does not consider the things received from the world as their own but offers them in the service of the world. This causes the flow of objects and actions to be directed towards the world, and their unattached (asaṅga) nature remains as it is. Even the 'Aham' (ego/sense of 'I') of the Karma-Yogi becomes engaged in service. The feeling of 'I am a servant' also does not persist. By thus dedicating objects to the service of the world, joy (prasannatā) arises in the inner being (antaḥkaraṇa). If even that joy is not indulged in, then the self-evident state of unattachment (svataḥsiddha asaṅgatā) is experienced. 'Muktasya' – From those elements (tattva) that are completely distinct, a human being becomes bound by desires (kāmanā), possessiveness (mamatā), and attachment (āsakti). By practicing Karma Yoga, this bond is dissolved, and the Karma-Yogi becomes completely unattached (asaṅga) and liberated (mukta). 'Jñānāvasthita-cetasaḥ' – one whose intellect (buddhi) is constantly established in the knowledge of their true Self (svarūpa-jñāna). Such a person is 'Jñānāvasthita-cetasaḥ'. In reality, knowledge pertains only to the world (saṃsāra), not to the Self (svarūpa), because the Self (svarūpa) is knowledge-itself (jñānasvarūpa). Actions (karma) and objects (padārtha) belong to the world, whereas the Self (svarūpa) is distinct. 'Yajñāyācarataḥ karma samagraṁ pravillīyate' – Performing actions for Yajña (yajñārtha karma), that is, acting selflessly for others, is 'Yajña'. One who acts with this purpose becomes free from the bondage of karma. The function of Prakriti (nature) is action (kriyā) and matter (padārtha). Both action and matter have a beginning and an end. But the conscious Self (cetan svarūpa) has no beginning or end. When it considers itself related to these, it becomes bound. To be liberated from this, one should act for the welfare of others. A human being becomes bound by those actions and objects to which they assume a relationship of attachment (āsakti) and possessiveness (mamatā). When an individual renounces desire (kāmanā) and possessiveness (mamatā) and acts solely for the welfare of others, their actions dissolve. **Special Point** (1) Doer (Kartā), instrument (Karaṇa), and action (Karma) – from these three, actions accumulate. When the sense of doership (kartāpana) is absent, actions do not accumulate. By not desiring doership, one becomes free from bondage. (2) The Lord says that My birth (janma) and actions (karma) are divine (divya). One who knows this attains Me. The reason for the divinity of actions is that there is no desire for fruit (phala-spṛhā) in the Lord's actions. Whoever performs such actions, their actions also become 'akarma' (non-action). Actions ('karma') arise from desire (kāmanā), excessive desire leads to 'vikarma' (prohibited or wrong actions), and the absence of desire results in 'akarma' (non-action). 'Akarma' has been described from the sixteenth to the thirty-second Shlokas. **Connection** In the previous Shloka, it was stated that by performing actions for Yajña, all actions dissolve. Due to the different natures of aspirants (sādhakas), the means (sādhana) also differ. In the following Shlokas, the Lord describes various means as forms of Yajña.