3.9 The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform action for that sake (for sacrifice alone), free from attachment.

3.9 Yajnarthat etc. Binding are the actions which are different from the one that is Yajnartha, i.e., the one that is to be performed necessarily. The action, that is to be performed necessarily, does not yield any fruit, if it is performed with no attachment for the fruit.

3.9. Commentary: "Yajñārthāt karmaṇo'nyatra" – According to the Gita, duty itself is called 'Yajña' (sacrifice). The term 'Yajña' encompasses all physical, worldly, and spiritual activities such as yajña (ritual sacrifice), charity, austerity, oblations, pilgrimage, vows, Vedic study, etc. Even occupations, service, study, teaching, etc., performed as a duty and sanctioned by the scriptures are also termed Yajña. All actions performed to give happiness and benefit to others are Yajñārtha Karma (actions for sacrifice). Performing Yajñārtha Karma quickly eradicates attachment and destroys all the Karma of the Karmayogi (Gita 4.23). That is, such actions themselves are not binding; on the contrary, they also annihilate the accumulated stock of past Karma. In truth, a person's state is according to their aim, not according to the action. For example, a merchant's primary aim is to earn wealth; therefore, in reality, his state abides in wealth, and as soon as he closes his shop, his inclination turns towards wealth. Similarly, while performing Yajñārtha Karma, the Karmayogi's state abides in his aim—God alone—and upon finishing the action, his inclination turns towards God. There are different duties for the various Varnas (social orders). An action that is one's own Dharma (Swadharma) for a particular Varna becomes another's Dharma (Paradharma), i.e., an 'anyatra karma' (action for something else) for other Varnas because it is not prescribed for them. For instance, sustaining life by alms is Swadharma for a Brahmin but Paradharma for a Kshatriya. In the same way, performing duty with Nishkāma Bhāva (desireless attitude) is the Swadharma of a human being, and performing action with Sakāma Bhāva (desirous attitude) is Paradharma. All Sakāma (desire-motivated) and forbidden actions fall into the category of 'anyatra-karma' alone. All actions performed for one's own pleasure, honor, prestige, comfort, etc., are also 'anyatra-karma' (see note p. 126). Therefore, whatever action is performed, be it the smallest or the greatest, the Sādhaka (spiritual aspirant) should remain vigilant that the action is not being done with any selfish motive. A Sādhaka is one who is constantly vigilant. Hence, a Sādhaka must remain alert and awake regarding his Sādhana (spiritual practice). Regarding 'anyatra-karma', there are two subtle sentiments: (1) If, upon someone's arrival, a person uses respectful words like "Please come! Please sit!" but inwardly attributes gentlemanliness to himself or speaks with the sentiment that "By saying this, I will create a good impression on the visitor," then due to the hidden selfish sentiment, this is 'anyatra-karma', not Yajñārtha Karma. (2) If in Satsanga (holy company), assemblies, etc., a person asks a question while harboring the sentiment that the speaker and listeners will consider me knowledgeable and I will create a good impression on them, then this is 'anyatra-karma', not Yajñārtha Karma. The essence is that a Sādhaka should perform action, but there should be no sentiment of selfishness, desire, etc., in it. Action is not prohibited; rather, the Sakāma Bhāva (desirous attitude) is prohibited. A Sādhaka should not perform any action with the intellect of enjoyment and luxury; because such an intellect contains attachment to enjoyment and desire, due to which the practice of Karmayoga is not possible. Even performing action with the intellect of mere sustenance keeps alive the desire to live. Therefore, the intellect of sustenance is also to be renounced. A Sādhaka should perform every action only with the intellect of Sādhana (spiritual practice). The best Sādhaka is one who does not perform any action even for his own liberation, but performs action only for the welfare of others. The reason is that one's own welfare is achieved by performing action for others, not by performing action for oneself. One's own welfare lies in the welfare of others. To consider one's own welfare as separate from the welfare of others is the mistake. Therefore, all worldly and scriptural actions performed should be solely for the welfare of the world. Action performed for one's own pleasure is certainly binding; even action performed for one's own personal welfare is binding. Merely keeping sight on one's own welfare sustains individuality. Therefore, not to speak of other actions, even Japa (chanting), contemplation, meditation, and Samadhi should be performed only for the welfare of the world. The meaning is that all activities performed through the three bodies—gross, subtle, and causal—should be for the world alone, not for oneself. 'Karma' is for the world, and upon severance of connection with the world, 'Yoga' with God is for oneself. This is called Karmayoga. "Loko'yaṁ karmabandhanaḥ" – The right to perform duty-bound action (Yajña) primarily belongs to human beings alone. The Lord has described this further in the context of the cycle of creation (3.14-16). Duty-bound actions are performed only by one whose aim is to benefit all beings and give them happiness. When a human being performs action not for the welfare of others but only for his own pleasure, then he becomes bound. Performing action with attachment and selfish sentiment is the cause of bondage. In the absence of attachment and selfishness, actions are automatically performed for the welfare of all. Bondage occurs due to sentiment, not due to action. A person is not bound by actions; rather, he is bound by the attachment and selfish sentiment he harbors towards actions. "Tadarthaṁ karma kaunteya muktasaṅgaḥ samācara" – Here, by the word "muktasaṅgaḥ" the Lord's intent is that bondage occurs only due to possessiveness-attachment towards actions, objects, and the instruments—body, mind, intellect, etc.—with which actions are performed. Due to possessiveness-attachment, even duty-bound actions are not performed naturally and properly. In the absence of possessiveness-attachment, duty-bound action for the welfare of others is performed spontaneously, and if duty-bound action is not available, then abidance in the natural state, in one's own essence, occurs spontaneously. Consequently, Sādhana (spiritual practice) continues uninterrupted and non-practice never occurs. Abandoning prescribed action due to laziness and negligence is called 'Tāmasa Tyāga' (renunciation in the mode of ignorance) (Gita 18.7), whose fruit is foolishness, i.e., attainment of deluded species—"Ajñānaṁ tamasaḥ phalam" (Gita 14.16). Renouncing actions considering them as sorrowful is called 'Rājasa Tyāga' (renunciation in the mode of passion) (Gita 18.8), whose fruit is the attainment of sorrows—"Rajasastu phalaṁ duḥkham" (Gita 14.16). Therefore, here the Lord does not tell Arjuna to renounce action; rather, He instructs him to perform duty-bound actions enthusiastically and perfectly according to scriptural injunctions, free from selfishness, possessiveness, attachment to results, desire, craving, partiality, etc., which is called 'Sāttvika Tyāga' (renunciation in the mode of goodness) (Gita 18.9). The Lord Himself further says that nothing remains to be done for Me, yet I engage in action with care (3.22-23). Laxity in properly performing duty-bound actions arises due to two reasons: (1) It is human nature to engage in action only after desiring the result first. When he sees that according to Karmayoga, desire for the result should not be harbored, then he thinks, "Why should I perform action at all?" (2) After commencing action, when he later realizes that its result will be adverse, then he thinks, "Even if I perform the action in the best possible way, if I get an adverse result, then why should I perform action at all?" A Karmayogi neither harbors any desire nor desires any perishable result; he performs duty-bound action solely keeping the welfare of the world in view. Therefore, due to the above two reasons, laxity cannot arise in his duty-bound actions. The Poignant Point: It has generally become human nature to perform with great eagerness only that action in which he perceives his own selfish interest. But that very action becomes binding for him. Therefore, to be free from this bondage, it is very necessary for him to conduct himself according to Karmayoga. In Karmayoga, all actions are performed only for others, never for oneself. Who are these 'others'? It is very essential to understand this too. Besides one's own body, other beings and objects are certainly 'others'. But even these so-called 'own' gross body, subtle body (senses, mind, intellect, vital airs), and causal body (in which the assumed 'I' resides) are also separate from the Self (see note p. 127). The reason is that the Self (Jīvātmā) is a fragment of the conscious Supreme Soul, and these bodies etc. are fragments of inert Nature. All activities occur in and for the inert alone. No activity ever occurs in and for the Conscious. Therefore, 'doing' is not for the Self at all, never has been, and never can be. However, to the extent the Conscious considers these inert objects like the body etc., received from the world, as 'I', 'mine', and 'for me', to that extent its nature becomes that of 'doing for oneself'. Therefore, by performing action for others, possessiveness-attachment is easily eradicated. Even when the states of the body (childhood, youth, etc.) change, every being experiences his own continuous existence in the form "I am the same." This unchanging existence (one's being-ness) is automatically one with the Supreme Reality, and the changing body, senses, mind, intellect, etc., are automatically one with the world. Whatever action is performed by us is performed only through the body, senses, etc.; because all activity is related to Nature and Nature-born objects, not with the Self (one's own essence). Therefore, without the connection of the body, we cannot perform any action. This conclusively proves that we have nothing to do for ourselves; whatever is to be done is to be done only for the world. The reason is that 'doing' applies only to that which can do by itself. For that which cannot do anything by itself, there is no provision for 'doing' at all. Whatever is done is done only with the help of the world. Therefore, 'doing' is only for the world. By doing for oneself, a person becomes bound by actions—"Yajñārthāt karmaṇo'nyatra loko'yaṁ karmabandhanaḥ." There is no connection between one's indestructible and unchanging essence and the perishable and changing body, senses, mind, intellect, etc. Therefore, there is nothing of one's own and nothing for oneself. Without the help of the body etc., we can do nothing; therefore, there is nothing to be done for oneself. In one's true essential nature, no deficiency ever arises, and without deficiency arising, there is no desire; therefore, nothing is desired for oneself. Thus, when all connection with action and objects is completely severed (which is actually the case), then if there are impressions of Jñāna (knowledge), direct realization of one's essence occurs; and if there are impressions of Bhakti (devotion), love for God arises. Connection: In the previous verse, the Lord said that actions other than Yajña (duty-bound action) are binding. Therefore, to be free from this bondage, it is necessary to perform action with the sense of duty, not to renounce action in essence. Now, to further establish the essential obligatory nature of actions, He gives more reasons.