यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: |
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते || 22||
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
yadṛichchhā—which comes of its own accord; lābha—gain; santuṣhṭaḥ—contented; dvandva—duality; atītaḥ—surpassed; vimatsaraḥ—free from envy; samaḥ—equipoised; siddhau—in success; asiddhau—failure; cha—and; kṛitvā—performing; api—even; na—never; nibadhyate—is bound
Translation:
Content with whatsoever he gets without efforts, free from the pairs of opposites, free from malice, balanced in success and failure, though acting, he is not bound.
Commentary:
Further attributes of the Karma yogi are mentioned here. He is thoroughly contented with what he obtains without any special effort on his part. He is not affected by the pains of opposites, like heat and cold, pleasure and pain etc. He is free from malice towards any being in the world. He is equal-minded in success and failure. These qualities distinguish the Jivanmukta and the perfect Karma yogi.
Work and wisdom, knowledge and action, are interdependent. It is only the man of knowledge who can be a perfect Karma yogi. Unless one acquires the knowledge of the Self, it is impossible to work without attachment, to go beyond the pairs of opposites, and to be free from the evil of malice. Thus the Jnani who is acting in the world is not bound by karma. How is this knowledge of Self to be attained? Unless a man undertakes selfless, desireless work, he cannot obtain purity of mind, and unless the mind is purified of all its evil tendencies of ‘raga and dvesha’, he cannot realise Atma. So these two aspects go together in the spiritual progress of man towards perfection. That is the reason why at the end of the Third Discourse on Karma yoga, the Lord declares the perfection of Self-realisation, and here in Jnana yoga, the secret of Karma yoga is emphasised prominently.
The Jnani is in a state of absorption in the Self, and so what he does with the bodily vehicle cannot bind him. He knows clearly that he has nothing to gain or lose by action or inaction because he is united with Brahman. As long as the body lasts, its maintenance is carried on automatically without any samkalpa on his part. In this way, the bodily vehicle and the mental instruments are used for the good of humanity without egotism or any sense of personal doership. Such a man is not bound by what he does.
Sometimes Ramakrishna tested M.’s understanding of specific terms that he used. On 3 August 1884 the Master talked about false and real renunciation. Because M. was a family man, it was not possible for him to renounce completely, so the Master asked him to renounce mentally.
M.: “Mental renunciation is prescribed for those who cannot give up the world outwardly. For superior devotees total renunciation is enjoined — both outer and inner.”
Ramakrishna was silent for a few minutes and then resumed the conversation.
Master: “How did you like what I said about renunciation a little while ago?”
M.: “Very much, sir.”
Master: “Tell me, what is the meaning of renunciation?”
M.: “Renunciation does not mean simply dispassion for the world. It means dispassion for the world and also longing for God.”
Master: “You are right. You no doubt need money for your worldly life; but don’t worry too much about it. Those who surrender their hearts and souls to God, those who are devoted to Him and have taken refuge in Him, do not worry much about money. As they earn so they spend. This is what the Gita describes as ‘accepting what comes of its own accord.’” (Source: Mahendra Nath Gupta (M.) the Recorder of the Gospel of Sri Ramakrishna, by Swami Chetanananda)
Bhagavad Gita: Chapter 4 🔻 (42 Verses)
