न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana | nānavāptam avāptavyaṃ varta eva ca karmaṇi ||
Krishna: I have nothing to gain anywhere — yet I act. The model for pure action done for the world.
Word by word (3)
- na me kartavyam triṣu lokeṣu
- — I have no duty in the three worlds · Me = for Me (Krishna). Kartavya = that which must be done, duty. Triṣu lokeṣu = in the three worlds (heaven, earth, netherworld — all of creation). Krishna declares that He has no karmic obligation in any realm — the same condition as the fully realized person of V17-18.
- na anavāptam avāptavyam
- — there is nothing unobtained that I need to obtain · Anavāpta = unobtained. Avāptavya = that which should be obtained (gerundive of āpnoti). Na = not. Nothing has been left un-obtained that Krishna needs. He is pūrṇa (completely full) — the śreṣṭha of all śreṣṭhas.
- varta eva ca karmaṇi
- — yet I engage in action · Varta = I move, I engage (from vṛt, to be active). Eva = certainly, still. Ca = and. Despite having nothing to gain or lose anywhere in creation, Krishna continues to act. This is the supreme model for lokasaṃgraha: action from total fullness, for the world's benefit alone.
There is nothing I need to do in all three worlds, O Arjuna. Nothing is left unattained that I need to attain. Yet I engage in action.
A modern analogy
The most accomplished surgeon who could retire comfortably continues to operate — not for income, not for status, not for anything they lack. They continue for the patients, for the students watching, for the craft. This is V22 in human form. Krishna models cosmic lokasaṃgraha.
Take with you
- The highest model: action from complete fullness, for the world alone.
- Krishna's self-disclosure here is unusual — 'I have nothing to gain yet I act' — to show Arjuna what pure lokasaṃgraha looks like.
- Varta eva ca karmaṇi — 'yet I engage in action' — the paradox that unlocks karma-yoga.
- You don't need to be spiritually perfect to serve the world. But you can orient your action toward this ideal.
V22 is Krishna's self-application of the principle established in V17-21. He describes His own condition: no duty in any world, nothing to gain. This matches perfectly with the ātma-tṛpta, ātma-ratiḥ description of V17. Then the paradox: 'yet I engage in action.' V23-24 will explain why. But first V22 establishes the precedent: the Supreme itself acts from fullness, not from need. This is the strongest possible basis for karma-yoga — if even the Supreme engages in action for lokasaṃgraha, what excuse has the karma-yogi to withdraw?
Public-domain translations (5) compare all →
I have nothing to do in the three worlds, O son of Pritha; there is nothing unattained that ought to be attained; yet I engage in action. [1]
There is nothing in the three worlds, O Partha, that needs to be done by Me, nor anything unattained that should be attained; yet I engage in action. [4]
There is nothing, O Partha, in the three worlds which I am required to do, nor anything unattained which I should attain; yet I continue in action. [6]
Nought have I, Pritha's son! to gain by deeds; No height remaineth which I have not climbed, Yet I act. [7]
There is nothing whatsoever, O son of Pritha, which I have to do in the three worlds, nothing to obtain which has not been obtained; yet I engage in action. [9]
This verse speaks to
Where this thread continues
If even I stopped acting, humans would follow. The great one's withdrawal is never neutral.
Four varnas arise by guna and karma — not by birth. Though creator, I remain the non-doer, imperishable.
Fools in human form disregard Me, not knowing My supreme nature as the great Lord of all beings.
Janaka attained perfection through action — not despite it. Act for the welfare of the world (lokasaṃgraha).
If the great one withdraws, the worlds collapse and they become the cause of chaos — not a neutral bystander.
The wise act like the unwise — same actions, same engagement — but without attachment, for the world's welfare.