3.20 Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.

3.20 Karman=aiva etc. Therefore, janaka and others are examples for the fact that emancipation is even for those who perform action.

**3.20** Many great beings such as King Janaka attained the supreme perfection through action alone. Therefore, even considering the welfare of the world, you are fit to perform action (with a desireless attitude). **Commentary:** The word 'ādi' (and so on) is understood to mean both 'beginning with' and 'type'. If the word 'ādi' here is taken to mean 'beginning with', then the phrase 'Janakādayaḥ' would mean: those beginning with King Janaka, i.e., King Janaka and the great beings who came after him. However, it does not seem correct to accept this meaning here; because even before King Janaka, many great beings had attained the supreme perfection through actions; such as Sūrya, Vaivasvata Manu, King Ikṣvāku, etc. (Gītā 4.12). Therefore, it is proper to take the word 'ādi' here to mean 'type', according to which the phrase 'Janakādayaḥ' means: great beings like King Janaka who, while remaining in the householder stage, performed all actions with a desireless attitude and attained the supreme perfection, who have existed before King Janaka and after him (up to the present day). Karmayoga is a very ancient yoga, through which many great beings like King Janaka have attained the Supreme Self. Therefore, if anyone in the present or future wishes to attain the Supreme Self through Karmayoga, they should never consider the acquired material objects (body, etc.) as their own or for themselves. Because in reality, they are not one's own or for oneself at all; rather, they are for the world and for the sake of the world. By accepting this reality and engaging the objects received from the world in the service of the world itself, one easily severs connection with the world and attains the Supreme Self. Therefore, Karmayoga is an easy, excellent, and independent means for attaining the Supreme Self—there is no doubt about it. Here, the words 'karmaṇā eva' (by action alone) are connected to the words 'asakto hyācaran karma' (performing action without attachment) from the previous verse; because only by performing action without attachment does a person become free from the bondage of action, not by merely performing action. By merely performing action, the being gets bound—'karmaṇā badhyate jantuḥ' (Mahābhārata, Śānti Parva 241.7). It is the style of the Gītā that the Lord briefly restates the main point of the subject described in a later verse (which is especially useful for aspirants) in a subsequent verse. For example, after instructing to perform action without attachment in the previous (nineteenth) verse, in this twentieth verse, He states the same point briefly with the words 'karmaṇā eva'. Similarly, the main point of the subject described in the sixth verse of the twelfth chapter ahead will be stated again briefly in the seventh verse with the phrase 'mayyāveśitacetasām' (devotees whose minds are fixed on Me). Here, the Lord could have said 'yogena eva' (by yoga alone) instead of 'karmaṇā eva'. However, because Arjuna was insistent on renouncing action in its very form, and because the topic of (action performed without attachment) was being discussed, the words 'karmaṇā eva' have been used. Therefore, the intended meaning of these words here (according to the previous verse) is indeed the Karmayoga performed without attachment. In truth, the attainment of the conscious Supreme Self does not occur through inert actions. The obstacles in experiencing the ever-attained Supreme Self are removed by performing action without attachment. Then, the experience of the all-pervading, self-evident, complete Supreme Self occurs everywhere. Thus, because it removes the obstacles coming in the way of experiencing the Supreme Principle, it is said here that the supreme perfection (the Supreme Principle) is attained through action. **The Crucial Point Regarding Attainment of the Supreme Self:** People consider the attainment of the Supreme Self to be produced by action, just like the attainment of worldly objects. They think that if so much effort is required to meet a great (high-ranking) person, then to meet the Lord of infinite universes, the Supreme Self, one will have to make a great deal of effort (austerities, vows, etc.). In fact, this is the aspirant's biggest mistake. The human birth has an intimate connection with actions. Therefore, the human birth is called 'karmasaṅgī', meaning 'attached to actions'—'rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate' (Gītā 14.15). This is the reason why a person has a special inclination towards actions and desires to attain desired objects through actions alone. When accompanied by destiny, he indeed attains desired worldly objects through actions, which strengthens his notion that every object is obtained and can be obtained only by performing action. He holds the same notion regarding the Supreme Self and strives to attain the conscious Supreme Self also through inert actions alone. But the reality is that the attainment of the Supreme Self does not occur through actions. This subject should be understood very deeply. Through actions, perishable objects (the world) are attained, not the imperishable object (the Supreme Self); because all actions are related only to the perishable (body, senses, mind, etc.), whereas the attainment of the Supreme Self occurs upon complete severance of connection with the perishable. Every action has a beginning and an end; therefore, the object attained as the fruit of action is also subject to production and destruction. Through actions, only that object is attained which is distant (unattained) from the perspective of space, time, etc. A worldly object exists in one space, time, etc., is subject to production and destruction, and changes every moment. Therefore, its attainment is achievable by action. But the Supreme Self is complete (ever-attained) in all space, time, objects, individuals, etc., and is entirely devoid of production, destruction, and change. Therefore, His attainment is self-evident, not achievable by action. This is why the attainment of worldly objects does not occur through contemplation, whereas in the attainment of the Supreme Self, contemplation is primary. Through contemplation, only that object can be attained which is nearest. In truth, the attainment of the Supreme Self does not occur even through the activity of contemplation. The significance of contemplating the Supreme Self lies only in causing the abandonment of other (worldly) contemplation. The moment worldly contemplation is completely abandoned, the experience of the ever-attained Supreme Self occurs. The all-pervading Supreme Self is not distant from us at all, and cannot be. He is extremely close even to that 'I'-ness from which we do not consider ourselves distant. 'I'-ness is limited (localized), but the Supreme Self is not limited. To experience such an extremely close, ever-attained Supreme Self, applying logic and reasoning similar to that for attaining worldly objects is nothing but deceiving oneself. The attainment of a worldly object does not occur by mere desire; but the attainment of the Supreme Self occurs by intense longing alone. In the awakening of this intense longing, only the desire for worldly enjoyment and accumulation is an obstacle; there is no other obstacle. If the intense longing for attaining the Supreme Self awakens right now, then the experience of the Supreme Self would occur right now. The purpose of human life is not to perform action and enjoy its fruit. The intense longing for attaining the Supreme Self can awaken only after renouncing the desire for worldly enjoyment and accumulation, when the aspirant's sole purpose for the entire life becomes—to attain the Supreme Self. Apart from attaining the Supreme Self, no other work should have any importance. In truth, apart from attaining the Supreme Self, there is no other purpose for human life. The need is only to recognize this purpose or aim and to fulfill it. Here, it is necessary to understand the difference between 'purpose' (uddeśya) and 'desire for fruit' (phalechā). The 'purpose' is to attain the eternal Supreme Principle, and the 'desire for fruit' is to attain imperishable (subject to production-destruction) objects. The purpose is fulfilled, but the desire for fruit is to be eradicated. Self-realization and attainment of God—both are purposes, not fruits. Action performed for attaining a purpose is not called desire-prompted (sakāma). Therefore, all actions of a desireless person (Karmayogī) are undertaken with a purpose, not with a desire for fruit. In Karmayoga, scripturally enjoined auspicious actions are performed with the purpose of severing connection with actions (inertia). A desire-prompted person performs action for himself with a desire for fruit, and a Karmayogī performs action (service) for others by renouncing the desire for fruit. Action itself transforms into the form of fruit. Therefore, fruit is related to action. Purpose is not related to action. By performing action solely for the welfare of others with a desireless attitude, the notion that 'the Supreme Self is distant' is removed. **'lokasaṅgraham evāpi sampaśyan kartum arhasi'**—The word 'loka' has three meanings: (1) Worlds like the human world, (2) The beings residing in those worlds, and (3) Scriptures (all scriptures other than the Vedas). 'Lokasaṅgraha' is the conduct of all activities (the entire way of life) according to the propriety of the human world, the beings residing in it, and the scriptures. The meaning of Lokasaṅgraha is—to perform action selflessly for turning people away from the unreal and towards the Real, in order to preserve worldly propriety. This is also called 'yajñārtha karma' (action for the sake of sacrifice) in the Gītā. Turning people away from the unreal and towards the Real through one's conduct and words is a great service; because upon facing the Real, people get reformed and liberated. Performing one's duty to show people is not Lokasaṅgraha. Whether anyone sees or not, Lokasaṅgraha happens automatically by performing one's respective duties (according to varṇa, āśrama, tradition, etc.) in accordance with worldly propriety. No duty-action is small or big. The smallest and the biggest action are equal when performed considering it merely as a duty (with a spirit of service). According to country, time, circumstance, opportunity, varṇa, āśrama, tradition, etc., whichever duty-action comes before one, that very action is the big one. From the perspective of the nature and fruit of action, action appears small or big, terrible or gentle. Upon renouncing the desire for fruit, all actions become means for accomplishing the purpose. Therefore, in severing connection with inertia, all actions, small and big, are equal. No person's life can run without the help of others. The body is received from parents, and knowledge, capability, education, etc., are received from teachers. The food one consumes is produced by others; the clothes one wears are made by others; the house one lives in is built by others; the road one walks on is made by others, etc., etc. Thus, every person's livelihood is dependent on others. Therefore, every person is indebted to others, and to repay this debt, it is necessary to serve (benefit) others selflessly according to one's capacity. By not considering the so-called one's own body, etc., all worldly objects as one's own or for oneself even in the slightest, a person becomes free from debt. **Connection:** How Lokasaṅgraha occurs by performing action—the Lord explains this in the next verse.