त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।4.20।।
।।4.20।।जो कर्म और फलकी आसक्तिका त्याग करके आश्रयसे रहित और सदा तृप्त है वह कर्मोंमें अच्छी तरहसे लगा हुआ भी वास्तवमें कुछ भी नहीं करता।
4.20 With the help of the above-mentioned wisdom, tyaktva, having given up the idea of agentship; and phala-asangam, attachment to the results of action; he who is nitya-trptah, ever-trptah, ever-contented, i.e. has no hankering for objects; and nirasrayah, dependent on nothing-. Asraya means that on which a person leans, desiring to achieve some human goal. The idea is that he is dependent of any support which may be a means of attaining some coveted seen or unseen result. In reality, actions done by a man of Knowledge are certainly inactions, since he is endowed with the realization of the actionless Self. Actions together with their accessories must be relinished by one who has become thus, because they have no end to serve. This being so, api, even though; he remains abhi-pravrttah, engaged as before; karmani, in actions-getting out of those (actions) being impossible-, either with the intention of preventing people from going astray or with a view to avoiding the censure of the wise people; sah, he; eva, really; na karoti, does not do; kincit, anything, because he is endued with the realization of the actionless Self. [From the subjective standpoint of the enlightened there are no actions, but ordinary people mistakenly think them to be actions, which in reality are a mere semblance of it.] On the other hand, one who is the opposite of the above-mentioned one, (and) in whom, even before undertaking works, has dawned the realization of his identity with Brahman, the all-pervasive, inmost, actionless Self; who,being bereft of solicitation for desirable objects seen or unseen, has renounced actions along with their accessories, by virtue of seeing no purpose to be served by undertaking actions meant to secure some seen or unseen result, and makes effort only for the maintenance of the body, he, the monk steadfast in Knowledge, becomes free. Hence, in order to express this idea the Lord says:
4.20 See Comment under 4.21
4.20 Whoever performs actions, renouncing attachment to their fruits and is satisfied with the eternal, i.e., satisfied with his own self, and dependent on none, i.e., devoid of dependence on transient Prakrti (body and external nature) - such a perosn, even though fully engaged in actions, does not act at all. He is engaged in the practice of knowledge under the form of action. Again, Karma, having the form of knowledge, is examined:
Tyaktwaa karmaphalaasangam nityatripto niraashrayah; Karmanyabhipravritto’pi naiva kinchit karoti sah.
tyaktvā—having given up; karma-phala-āsaṅgam—attachment to the fruits of action; nitya—always; tṛiptaḥ—satisfied; nirāśhrayaḥ—without dependence; karmaṇi—in activities; abhipravṛittaḥ—engaged; api—despite; na—not; eva—certainly; kiñchit—anything; karoti—do; saḥ—that person
