टीका

Commentary

After several verses establishing the importance of performing one’s duty through yajna, Krishna now introduces an important exception — or rather, an important horizon. For one who has attained complete self-realization, who finds all their joy, all their satisfaction, all their completeness in the Self alone — for such a person, no external duty remains.

Three phrases define this person. Aatmaratih — one who delights in the atman, the Self, not in sense pleasures or worldly achievements. Aatmatriptah — satisfied in the Self, not seeking completion from anything external. Aatmani santushta — fully content in the Self, without lack, without craving, without deficiency.

For such a person, duty (kaaryam) has no binding force. This does not mean they become irresponsible or antisocial. It means that their actions, if they act, arise not from compulsion or karma but from fullness and love. The river that is already full does not need to be filled — it naturally overflows.

This verse is not a licence for spiritual bypassing — pretending one is self-realized in order to avoid responsibilities. The Gita addresses that trap directly in the surrounding verses. This verse describes a rare and genuine state: a person whose inner world is so completely at rest in the Self that the karmic machinery that drives ordinary action has simply ceased. They act, when they act, from freedom — not from need.

Historical Context

This verse echoes the Upanishadic teaching of the sthitaprajna — the one of steady wisdom — described extensively in Chapter 2. The idea that a fully liberated soul (jivanmukta) is beyond ordinary duty is found across the Vedanta traditions. Shankaracharya discusses this extensively: for such a person, all action becomes spontaneous and free, neither binding nor obligating.