Gita 04.22 – See scriptural principle in the light of its social context to find its practicability
yadṛcchā-lābha-santuṣṭo
dvandvātīto vimatsaraḥ
samaḥ siddhāv asiddhau ca
kṛtvāpi na nibadhyate (Bg 4.22)
Word-for-word:
yadṛcchā — out of its own accord; lābha — with gain; santuṣṭaḥ — satisfied; dvandva — duality; atītaḥ — surpassed; vimatsaraḥ — free from envy; samaḥ — steady; siddhau — in success; asiddhau — failure; ca — also; kṛtvā — doing; api — although; na — never; nibadhyate — becomes affected.
Translation:
He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.
Explanation:
yadṛcchā-lābha-santuṣṭo: Satisfied with whatever comes of its own accord (arrangement of providence),
dvandvātīto vimatsaraḥ: beyond dualities and free from envy,
samaḥ siddhāv asiddhau ca: steady in success and failure alike,
kṛtvāpi na nibadhyate: though acting, such a person doesn’t become bound.
This verse states that one will not become bound if one’s consciousness is properly situated. It continues the theme of action without reaction and explains how that can be accomplished.
The previous verse mentioned “śārīraṁ kevalaṁ karma”—acting solely for the purpose of maintaining the body. A similar theme of simplicity in living is conveyed here through the phrase “yadṛcchā-lābha-santuṣṭaḥ”—being content with whatever comes of its own accord by the arrangement of providence.
We may wonder”—is this practical? For that matter, was this principle even practiced by Arjuna? If Arjuna was meant to be satisfied with whatever comes by providence, shouldn’t he have simply stayed in the forest, thinking, “If it is the will of providence, then providence will grant us the kingdom. If we are not getting the kingdom, there is no need to fight. We should accept the will of providence and remain in the forest.”
Arjuna did not adopt such an attitude, and Kṛṣṇa repeatedly urged him to perform his duty to reclaim the kingdom they had lost—a kingdom that rightfully belonged to them.
Scriptural principles cannot be simplistically divorced from the social context in which their practicality is demonstrated. They need to be thoughtfully translated into our present social context so that we can understand their relevance and applicability today.
The phrase “yadṛcchā-lābha-santuṣṭaḥ”—being satisfied with whatever comes of its own accord—does not mean that we abandon our duties to fate. We have to perform our duties diligently. Arjuna, as a warrior and a martial guardian of society, had the duty to protect the citizens, and he carried out that duty conscientiously. However, while performing his duty, whatever results came, Arjuna would not be attached to them.
Even an honorable kṣatriya may sometimes be physically hurt and require relief, or may be acting in accordance with duty to protect those connected with him from harm. This protection extends not just to family members but also to society at large. In particular, it includes the kingdom’s citizens, for the king is traditionally considered the father of all the citizens. It is the king’s duty to protect them and to be assertive in carrying out that duty, even to the extent of fighting when necessary.
Hence, “yadṛcchā-lābha-santuṣṭaḥ” does not imply passivity towards one’s duties. Rather, it refers to detachment from unnecessary desires.
Duty is necessary as part of one’s contribution to society. However, the exact conception of duty and the definition of success within that conception can vary from person to person. Here, Kṛṣṇa advises Arjuna through the phrase yadṛcchā-lābha-santuṣṭaḥ—be satisfied with whatever comes of its own accord. This means—don’t get caught up in endless permutations and combinations of possible outcomes. Simply understand that if he does his duty as a kṣatriya warrior, whatever results may come—whether he regains the kingdom or not, whether he has to fight against relatives or others—he should not be overly concerned.
The essential point is—just do your duty, regardless of the situation or the circumstances that providence has placed you in.
Kṛṣṇa also gives the instruction to rise above dualities—dvandvātīto vimatsaraḥ. He has already conveyed a similar message earlier in Bhagavad-gītā 2.38:
sukha-duḥkhe same kṛtvā
lābhālābhau jayājayau
tato yuddhāya yujyasva
naivaṁ pāpam avāpsyasi
This instruction of equanimity amidst dualities is a recurring theme in the Gītā. Kṛṣṇa repeatedly reminds Arjuna of this principle. This highlights the profoundly paradoxical message of the Bhagavad-gītā.
After all, war is a situation where dualities are emphasized to the extreme—victory is eagerly desired, and defeat is dreaded. Defeat often means not just loss, but even death—sometimes a painful death if captured by a cruel enemy.
Hence, the Bhagavad-gītā’s instruction to remain equipoised amidst happiness and distress, success and failure, demonstrates the depth and profundity of its message. Once we develop a genuine inner connection with Kṛṣṇa at the spiritual level, that connection becomes so comforting, so strengthening, and so uplifting that even the gravest or grimmest of dualities—the most emotionally turbulent experiences in material life, such as those encountered during war—can be faced with equanimity.
Of course, we don’t often experience war in our daily lives. A synthetic or symbolic version of war can often be seen in sports, where two competitors—whether individuals or teams—compete against each other, and emotions run high. In such situations, as in war, the stakes may feel intense. Just as playing a game while remaining indifferent to success or failure seems quite difficult, so too is maintaining such detachment in the context of war.
However, just as we may understand that if a player deeply loves the game, then that person plays out of love for the game. Certainly, it is not that the person is indifferent to winning the game; the person is definitely concerned about offering the best performance and thereby winning.
So, it is not that Arjuna, as a kṣatriya, is unconcerned about the outcome of the battle, nor is that what Kṛṣṇa expects of him. However, Arjuna’s primary purpose in fighting is not merely to secure victory; rather, it is to see the act of fighting as an expression of his devotion—not merely the kṣatriya’s natural affinity for combat, as a cricketer might have for cricket, but as the soul’s loving service to his beloved Lord, Kṛṣṇa.
When one works with such a vision, kṛtvāpi na nibadhyate—even while performing actions, one remains free from bondage to material existence.
Thank you.
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