यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।
।।4.22।।जो (कर्मयोगी) फलकी इच्छाके बिना अपनेआप जो कुछ मिल जाय उसमें सन्तुष्ट रहता है और जो ईर्ष्यासे रहित द्वन्द्वोंसे अतीत तथा सिद्धि और असिद्धिमें सम है वह कर्म करते हुए भी उससे नहीं बँधता।
4.22 Yadrccha-labha-santustah, remaining satisfied with what comes unasked for-yadrccha-labha means coming to possess something without having prayed for it; feeling contented with that-. Dvandva-atitah,having transcended the dualities-one is said to be beyond dualities when his mind is not distressed even when afflicted by such opposites as heat and cold, etc.-. Vimatsarah, being free from spite, from the idea of enmity; and samah, eipoised; siddhau ca asiddhau, is success and failure, with regard to things that come unasked for-. The monk who is such, who is eipoised, not delighted or sorrowful in getting or not getting food etc. for the sustenance of the body, who sees inaction etc. in action etc., who is ever poised in the realization of the Self as It is, who, with regard to the activities accomplished by the body etc. in the course of going about for alms etc. for the bare maintenance of the body, is ever clearly conscious of the fact, I certainly do not anything; the organs act on the objects of the organs (see 5.8; 3.28), he, realizing the absence of agentship in the Self, certainly does not do any actions like going about for alms etc. But when, abserving similarly with common human behaviour, agentship is attributed to him by ordinary poeple, then he (apparently) becomes an agent with regard to such actions as moving about for alms etc. However, from the standpoint of his own realization which has arisen from the valid means of knowledge presented in the scriptures, he is surely not an agent. He, to whom is thus ascribed agentship by others, na nibadhyate, is not bound; api, even; krtva, by performing such actions as moving about for alms merely for the maintenance of the body, because action which is a source of bondage has been burnt away along with its cause by the fire of wisdom. Thus, this is only a restatement of what has been said earilier. When a person who has already started works becomes endowed with the realization of the identity of the Self with the actionless Brahman, then it follows that in the case of that man, who has experienced the absence of agentship, actions and purposes in the Self, actions become relinished. But if this becomes impossible for some reason and he continues to be engaged in those acitons as before, still he certainly does not do anything. This absence of action has been shown in the verse, Having given up attachment to the results of action৷৷. (20). Of that very person with regard to whom has been shown the absence of aciton-
4.22 Yadrccha-etc. He does not get bound even when he acts : Here nibadhyate gets bound is a usage of transitive verb with its object functioning as the subject. [Hence] the meaning is : The Self binds Itself by undertaking the dirt of mental impressions for fruits [of action]. Otherwise [the usage would amount to attribute] freedom of actions to the insentient in binding [the Self] - a proposition which is not a very happy one.
4.22 Content with whatever chance may bring for the maintenance of the body; rising above the pairs of opposites means enduring cold, heat and such other experiences until one has completed the practice of Karma Yoga; free from ill-will? i.e., free from ill-will towards others, seeing his own Karma as the cause of his adversity; even-minded in success and failure, i.e., even-minded at success like victory in war, etc., and failure therein - such a person is not bound, i.e., he does not fall into Samsara, though devoted to action without any exclusive practice of Jnana Yoga.
Yadricchaalaabhasantushto dwandwaateeto vimatsarah; Samah siddhaavasiddhau cha kritwaapi 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
