Bhagavad Gita Chapter 6, Verse 1

English Translation

The Blessed Lord said He who performs an action which is his duty, without depending on the result of action, he is a monk and a yogi; (but) not (so in) he who does not keep a fire and is actionless.

Detailed Commentary

6.1. Explanation: -- The phrase "Anāśritaḥ karmaphalam" signifies that we should not depend on perishable objects, individuals, events, or circumstances. For the *jiva* itself is a part (*aṁśa*) of *Paramatma* and is eternal (*nitya*), whereas the objects or individuals upon which it depends are temporary and ever-changing. They perish, leaving the *jiva* bereft. Rather, the *jiva* clings to attachment (*rāga*) for them. Until it relinquishes this *rāga*, its welfare remains unachieved. If it abandons *rāga*, it will spontaneously attain liberation. In reality, it is already liberated; it is only due to *rāga* that this liberation is not experienced. Therefore, Bhagavan says that one should perform one's prescribed duties (*kartavya-karma*) without depending on the fruits of action (*karmaphala*). The person who renounces dependence on *karmaphala* attains peace, but one who does not, becomes bound. The gross (*sthūla*), subtle (*sūkṣma*), and causal (*kāraṇa*) bodies are all "fruits of action" (*karmaphala*). They should be employed for the welfare of all. For instance, the gross body should be used in the service of society, the subtle body in contemplating the welfare of others, and the fruit of the austerity (*tapasya*) of the causal body should also be offered for the benefit of society. These three bodies are not individual possessions but are meant for the service of society. Not taking shelter in these three is precisely "not depending on *karmaphala*", and acting for the welfare of society is "performing *kartavya-karma*". Not taking shelter implies that these instruments should be used for the welfare of others, but they should not be considered one's own. We should dedicate the resources received from the world and our actions to the welfare of society; only then can we become true *sannyasis* and *tyagis* (renunciants). What will happen by performing *kartavya-karma* without depending on *karmaphala*? By this, new attachments (*asakti*) will not form, and old attachments will be eradicated. The momentum of action (*karma*) will also cease. Thus, when attachment is completely vanquished, liberation (*mukti*) will be attained spontaneously. Clinging to perishable objects is bondage (*bandhan*), and being freed from them is liberation (*mukti*). The means to be freed from them is not to have possessiveness (*mamata*) towards them and not to consider one's life dependent on them. "Kāryaṁ karma karoti yaḥ" -- Action performed for the sake of duty (*kartavya*) is indeed called *kārya* (proper action). Choosing between obligatory (*kartavya*) and beneficial (*upādeya*) actions is the work of discrimination (*viveka*), and for this, the guidance of *shastra* (scriptures) and society is necessary. The implication is that selfless action (*niṣkāma karma*) performed for the welfare of the Earth, without depending on *karmaphala*, is the correct *kārya*. Actions are performed in this manner: for oneself and for others. "Sa sannyāsī ca yogī ca" -- Only one who acts in this manner is a *sannyasi* and a *yogi*. While performing actions, he remains detached (*nirlipta*); thus, he is a true *sannyasi*. While performing his prescribed duties (*kartavya-karma*), he is neither happy nor unhappy; therefore, he is a *yogi*. "Na niragniḥ" -- One does not become a *sannyasi* merely by abandoning fire rites. By outwardly renouncing objects but harboring possessiveness (*mamata*) or attachment (*rāga*) towards them internally, one cannot be a true *sannyasi*. "Na akriyaḥ" -- Bhagavan also states that as long as a person does not relinquish dependence on perishable objects and maintains attachment to them in the mind, they cannot be a *yogi*. The import is that no one becomes a *yogi* merely by external inaction. A *yogi* is one who performs their prescribed duties (*kartavya-karma*) with an unattached (*nirapekṣa*) attitude. The energy of action (*karma*) is pacified only through selfless action (*niṣkāma karma*) performed for the welfare of others, and equanimity (*samatā*) is attained. Special Note: The experience of ego (*ahaṁtā*) and possessiveness (*mamata*) in the body and the world is created by human beings and is always changing. The basis of *ahaṁtā-mamata*, which is a part of *Paramatma*, is permanent and has no place for *ahaṁtā-mamata*. One who recognizes the Self as distinct from these (body and world) firmly holds this understanding and becomes capable of breaking free. Connection: -- In the previous *śloka* it was stated that he who is a *sannyasi* is also a *yogi*. Now, the explanation of this unity is given in the following *śloka*.