3.17 But for that man who rejoices only in the Self, who is satisfied with the Self and who is content in the Self alone, verily there is nothing to do.

3.17 See Comment under 3.19

**3.17** But for one who rejoices solely in the Self, who is satisfied in the Self alone, and who is content in the Self alone, there is no duty. **Commentary:** The word 'but' (tu) here is used to highlight the distinction of the great being, who attains perfection through the performance of duty, from the person described in the previous verse who neglects his duty. As long as a person believes his connection to be with the world, he considers his 'rejoicing' (rati) to be in the pleasures of the senses and in wife, children, family, etc.; his 'satisfaction' (tripti) to be in food and drink; and his 'contentment' (santushti) to be in wealth. However, in this, his rejoicing, satisfaction, and contentment are never complete nor do they last continuously. The reason is that the world is constantly changing, inert, and perishable, while the 'Self' is ever of one essence, conscious, and imperishable. The implication is that the 'Self' has not the slightest connection with the world. Therefore, how can the rejoicing, satisfaction, and contentment of the 'Self' be from the world? It is everyone's experience that a person's rejoicing in the world does not last forever. The mutual affection or attraction perceived between a man and a woman at the time of marriage does not remain after one or two children are born. In some cases, women even go so far as to say about their aged husbands, "It would be good if the old man died." The satisfaction derived from eating food is also perceived only for a short while. The contentment perceived by a person upon acquiring wealth is also momentary, because the desire for wealth always increases progressively. Therefore, a sense of lack persists continuously. The meaning is simply that in the world, rejoicing, satisfaction, and contentment can never be permanent. A person only perceives rejoicing, satisfaction, and contentment in worldly objects; in reality, they do not exist there. If they did, then disinterest, dissatisfaction, and discontent would not arise again. By its very nature, rejoicing, satisfaction, and contentment are self-evident in the Self. The Self is Existence (Sat). In Existence, there is never any lack—"Of the unreal there is no being; of the real there is no non-being" (Gita 2:16)—and without a sense of lack, no desire arises. Therefore, desirelessness is self-evident in the Self. However, when the individual soul, due to error, believes itself to be connected with the world, it begins to seek rejoicing, satisfaction, and contentment in the world and starts desiring worldly objects for this purpose. After desiring, when that object (like wealth, etc.) is obtained, then, upon the departure of the desire residing in the mind (before another desire arises), his state becomes desireless, and it is that desirelessness in which he experiences happiness. But, mistakenly, the person attributes that happiness to the acquisition of the worldly object and calls that happiness itself by the names of rejoicing, satisfaction, and contentment. If happiness came from obtaining the object, then after obtaining it, happiness would always remain as long as the object remained; sorrow would never occur, and desire for the object would not arise again. However, since complete (permanent) rejoicing, satisfaction, and contentment can never be obtained from worldly objects, and because the sense of 'mine' in relation to the world persists, he again begins to entertain new desires. When desire arises, he experiences a sense of lack within himself; and when the desired object is obtained, he experiences dependence upon it. Therefore, a person with desires always remains unhappy. It is important to note here that spiritual aspirants (sadhakas) consider desirelessness to be the root cause of happiness and desire to be the cause of sorrows. But people attached to the world consider the acquisition of objects as happiness and their non-acquisition as sorrow. If an attached person also sees with the same true vision as an aspirant, he can quickly experience the self-evident state of desirelessness. People with desires are said to be eligible for Karmayoga—"But Karmayoga is for those with desires" (Srimad Bhagavatam 11.20.7). For people with desires, rejoicing, satisfaction, and contentment are in the world. Therefore, describing the state of the desireless great beings perfected through Karmayoga, the Lord says that their rejoicing, satisfaction, and contentment, unlike those of people with desires, are not in the world but in the Self alone (Gita 2:55), which is inherently so from the very beginning. In reality, rejoicing, satisfaction, and contentment, though not separate from each other, appear separate due to the association with the world. That is why, upon the severance of connection with the world, that great being's rejoicing, satisfaction, and contentment—all three—become one in the same essence (the Self). In this verse, the Lord has used the words 'eva' (alone/indeed) and 'cha' (and) twice, and once more in the next (eighteenth) verse. This expresses the idea that in the Karmayogi, there remains no deficiency whatsoever in rejoicing, satisfaction, and contentment, nor any need for anything other than the Essence (Gita 6:22). "For him, there is no duty"—Whatever injunctions regarding obligatory duties have been prescribed for a human being, their sole purpose is to attain the Supreme Bliss that is the Supreme Self. When the goal is accomplished through any means (Karmayoga, Jnanayoga, or Bhaktiyoga), nothing remains for the person to do, know, or obtain, which is the ultimate success of human life. Even though there is not the slightest lack in a person's true nature, as long as he, due to his connection with the world, perceives a lack within himself and, identifying the body as 'I' and 'mine', acts 'for himself', duty remains for him. But when he does nothing 'for himself' and performs all actions 'for others'—that is, for the body, senses, mind, intellect, vital breaths; for mother, father, wife, children, family; for society, country, and the world—then his connection with the world is severed. Upon complete severance of connection with the world, no duty remains for him for himself. The reason is that no activity occurs in the Self. Whatever activity occurs, happens only due to connection with the world and through worldly objects. Therefore, duty exists only for those who have a connection with the world. Action occurs when there is a desire to obtain something, and desire arises from a sense of lack. In the perfected great being, there is no lack at all, so what need is there for him to act? When, through Karmayoga, the rejoicing, satisfaction, and contentment of the perfected great being are established in the Self alone, then, having accomplished all that is to be accomplished, known all that is to be known, and obtained all that is to be obtained, he rises above injunctions and prohibitions. Although scriptural injunctions no longer govern him, all his actions are naturally in accordance with the scriptures and serve as an ideal for others. Here, the phrase "for him, there is no duty" does not mean that no activity whatsoever proceeds from that great being. Even though nothing remains for him to do, activities for the welfare of the world (lokasangraha) proceed spontaneously through him. Just as activities like the blinking of eyelids, the inhalation and exhalation of breath, the digestion of food, etc., happen spontaneously (in nature), similarly, all actions that are ideal and in accordance with the scriptures also proceed spontaneously through that great being (due to the absence of the sense of doership).