नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः।।3.18।।
naiva tasya kṛtena artho nākṛtena iha kaścana; na ca asya sarva‑bhūteṣu kaścit artha‑vyapāśrayaḥ
Translation
Such self‑realized souls have nothing to gain or lose whether they perform their duty or renounce it; nor do they depend on any other being for the sake of personal interest.
Word Meanings
na — never; eva — certainly; tasya — his; kṛtena — by discharge of duty; arthaḥ — purpose; na — nor; akṛtena — without discharge of duty; iha — in this world; kaścana — whatever; na — never; ca — and; asya — of him; sarva‑bhūteṣu — among all living beings; kaścit — any; artha — purpose; vyapā‑śrayaḥ — taking shelter of
Understanding the Verse
In this verse Krishna clarifies the attitude of a true yogi toward action and renunciation. The supreme wisdom expressed here is that a liberated being is untouched by the outcomes of both performing prescribed duties (kṛtena) and abstaining from them (akṛtena). The phrasing "naiva tasya kṛtena artho" – "there is no profit for him in action" – signals that the self‑realized person is beyond the dualities of gain and loss. Such a person has transcended the ego‑driven desire for personal reward, viewing duty merely as an expression of the divine will rather than a means to attain material advantage.
Conversely, "nā kṛtena iha kaścana" indicates that even in non‑action there is no loss. Renunciation here does not imply withdrawal from the world in a literal sense; it signifies a mental detachment from the fruits of deeds. The yogi acts without attachment, and when he refrains from acting, he does so without a sense of deficiency. Both states arise from the same inner equilibrium – a state of equanimity (titiksha) that is the hallmark of a person who has realized the Self (ātman) as identical with Brahman.
The second half of the verse, "na ca asya sarva‑bhūteṣu kaścit artha‑vyapāśrayaḥ," expands this teaching to the relational dimension. The liberated being does not seek to secure personal interests by relying on any other living entity. There is no dependence on external support (vyapāśrayaḥ) for one's own purpose (artha). This independence reflects the ultimate self‑sufficiency (purnatva) of the realized soul, which draws its sustenance directly from the Supreme, not from the transient world of beings.
Contextually, this verse follows Krishna's instruction on karma‑yoga – the path of selfless action. After explaining that all actions are ultimately performed for the benefit of the world, Krishna assures the seeker that when action is performed with devotion (bhakti) and without attachment, it does not bind the soul. The verse thus reassures Arjuna (and the reader) that the path of duty, when correctly understood, does not conflict with spiritual liberation. It dissolves the apparent dilemma of whether to act or renounce, presenting a higher synthesis where both are embraced in a spirit of non‑attachment.
Practically, this teaching invites a change in mindset. Instead of measuring success by external results, one cultivates an inner witness that observes actions as waves on the ocean of consciousness. Whether one is engaged in the responsibilities of a householder, a warrior, or a monk, the essential quality remains the same: performing one’s role with dedication to the Divine, free from the craving for personal gain, and maintaining an inner freedom that does not depend on any other being. This balanced approach is the essence of Karma Yoga and paves the way for lasting peace and spiritual fulfillment.
