Bhagavad Gita -Madhvacharya 108

Bhagavad Gita -Sri Madhvacharya

(Bhashya and Tatparya Nirnaya)


Chapter 3
Karma Yoga

17- 18 - 19. But he who revels in his owns self and is satisfied with his. Own Self, and being satisfied thus with his Self, there accrues for him no performance of action at all. Not for him, the satisfaction from performance of actions, nor, verily, by performance of actions. For him there remains nothing to be gained from performance of actions. Therefore, remaining ever unattached perform actions to be performed. By performance of unattached actions alone, does the person attain supreme state.
Bhashya :- If so, in case of intense equanimity of mind performance of action may not be necessary. Sri Krishna explains this in this verse. ramanam - reveling means having pleasure in the objects seen. तृप्ति is being satisfied, contented with things rather than merely being pleased with them. संतोष is satisfaction which comes as a result of contentment. संतोष which comes out of contentment is satisfaction. संतोष is what one gets at the sight of the Lord and in all things one becomes sufficiently contented.संतोष which one gets from the Lord is Supreme आनन्द. To show that as a result thereof one, indeed, becomes contented with other things also, the statement „by Self alone he is satisfied‟ is used. The one who abides therein (in the self) is „one who is contented‟. „Nothing else becomes the cause of satisfaction‟ is the restricted meaning. Contentment would also suggest sufficiency of satisfaction. „We are satisfied with listening to the success of the Lord‟ by such statements the word becomes clarified. „In no other things satisfaction is found‟ becomes then the restrictive sense. Due to the restrictive sense of „By Self alone he is satisfied‟ for the one who is in equanimous consciousness, the need for rituals etc. does not arise. „For the one who is well established in awareness स्थितप्रज्ञ, during the time he is conscious of the body etc., the ordained actions are to be performed for My satisfaction, because that is what is expected in all cases‟, thus, in Pancharatra