Gita 04.21 – Nirasha is not disappointment in fulfilling desire, but detachment from the fever to fulfill desire
nirāśīr yata-cittātmā
tyakta-sarva-parigrahaḥ
śārīraṁ kevalaṁ karma
kurvan nāpnoti kilbiṣam (Bg 4.21)
Word-for-word:
nirāśīḥ — without desire for the result; yata — controlled; citta-ātmā — mind and intelligence; tyakta — giving up; sarva — all; parigrahaḥ — sense of proprietorship over possessions; śārīram — in keeping body and soul together; kevalam — only; karma — work; kurvan — doing; na — never; āpnoti — does acquire; kilbiṣam — sinful reactions.
Translation:
Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.
Explanation:
nirāśīr yata-cittātmā: One who is free from desires and has controlled the mind and intelligence,
tyakta-sarva-parigrahaḥ: one who has given up all possessive mentality,
śārīraṁ kevalaṁ karma: and one who works only for the maintenance of the body,
kurvan nāpnoti kilbiṣam: such a person does not incur sinful reactions.
Kṛṣṇa continues with the theme of non-entangling work and explains how one can stay free from karmic bondage. The phrase “nirāśīr yata-cittātmā” refers to one who works without desire. In vernacular usage, the word “nirāśa” often carries a negative connotation, referring to one who is disappointed. However, in Sanskrit usage, it is seen more positively—not as frustration arising from unfulfilled desires, but as freedom from bondage to desires altogether.
As long as we believe that fulfilling our desires is the key to happiness, the frustration of unfulfilled desires will inevitably weigh on us. In such a mindset, we keep striving to transition from unfulfilled to fulfilled desires. However, as we become more spiritually mature, we come to realize that it is desire itself that lies at the root of our bondage. It is desire itself that causes our tribulation.
It is not the unfulfillment of desire that causes frustration; rather, it is the very desire to fulfill desires that leads to frustration. When we grasp this truth, it marks a significant breakthrough in our spiritual growth. This breakthrough may not be dramatic in the sense of lightning flashing across the sky or a thunderbolt striking our head, but it is dramatic in the profound reorientation it brings within our inner world.
When we reflect on how much time and energy we have spent wondering whether to fulfill this desire or that desire, we begin to realize an important truth—it is not that fulfilled desires will necessarily bring happiness and unfulfilled desires will inevitably cause frustration. Rather, it is the very craving to fulfill desires that leads to frustration.
By the word “desire” in this context, we refer specifically to material desires. The urge to fulfill such desires keeps us locked in material consciousness. As long as we remain trapped in material consciousness, we are deprived of spiritual consciousness—deprived of Kṛṣṇa. And when we are deprived of Kṛṣṇa, we cannot experience any higher, lasting happiness.
In this way, it is the lack of higher happiness—happiness that comes from our relationship with Kṛṣṇa—that is the real cause of frustration. Understanding this single point is a crucial milestone in our spiritual life. It’s like a fish that has come out of water—whether the fish finds something desirable outside the water or not doesn’t matter. Once the fish is out of the ocean, misery is inevitable.
And perhaps if there appears to be a mirage, the misery intensifies. Even if the fish finds a small puddle of water, there might be some temporary relief, but that does not change the reality. The fundamental cause of the fish’s suffering is not the failure to find a mirage or a puddle—it is simply that it has come out of the water. That separation from its natural environment is the root cause of its suffering.
When we look at things from this philosophical perspective, the state of nirāśā becomes very positive. One understands that there is no point in a fish searching for solace or shelter on land. Instead, the fish naturally begins to seek water, and returning to the water brings it true and lasting happiness.
When we become disappointed (nirāśā) with material life, it marks the true beginning of our journey towards spiritual life—towards Kṛṣṇa and towards genuine spiritual realization. This realization is vital for our spiritual growth and for sustaining steady progress on the path. In this sense, nirāśā is indeed positive.
The pastime of Piṅgalā in the Uddhava-gītā (Śrīmad Bhāgavatam) concludes with the profound statement: āśā hi paramaṁ duḥkhaṁ, nairāśyaṁ paramaṁ sukham (SB 11.8.44)—desire is the cause of great misery, and freedom from desire is the cause of great happiness. This is because freedom from material desires forms the foundation for turning away from matter and turning towards Kṛṣṇa. It is also the basis for shifting our pursuit from material happiness to seeking spiritual happiness.
Hence, we should not equate the word “nirāśā” as used in everyday parlance, where it commonly refers to disappointment, with its usage in scriptural texts. In scripture, when a person becomes nirāśā, it does not imply disappointment; rather, it signifies detachment—a distancing from material desires. It reflects the realization that these desires will not bring true happiness, and thus, one consciously chooses to no longer pursue them.
Our inner consciousness, due to past conditioning, may still keep seeking pleasures and pursuing desires. However, a wise person deliberately refuses to indulge in such pursuits. Becoming nirāśā does not mean one stops working altogether. It does not imply giving up activity. Rather, it means giving up attachment to working merely for bodily gratification and instead engaging in work for the purpose of spiritual realization.
One works simply to maintain the body—śārīraṁ kevalaṁ karma—without thinking, “If I wear better clothes or have a more attractive physique, then I will be happy.” When a person acts in this way, making spiritual realization, not sensual gratification, the goal of life, then even while performing actions, such a person does not accumulate karmic reactions—kurvan nāpnoti kilbiṣam.
Can Arjuna be nirāśīḥ while fighting the war? One may wonder—won’t he naturally desire victory in the war? Yes, he will. But it is not the desire for victory that is the driving force for him. The driving desire is to serve Kṛṣṇa. That service can manifest in many forms, and Kṛṣṇa will accept that service, whatever form it takes.
Specifically for Arjuna, that service takes the form of fighting. Arjuna will fight, but neither the desire to win nor the desire to fight is his dominating motivation. The desire to serve Kṛṣṇa is his primary, driving desire. Such a desire will not cause disconnection from Kṛṣṇa; rather, it will deepen his connection with Him. In this way, Arjuna can act without becoming entangled.
Thank you.
Leave A Comment