karmaṇi karmayoginām saṅgaḥ syāt tat akartari

karmayoginām (of those who are in union with the divine) karmaṇi (in action) saṅgaḥ (attachment) syāt (let there be) tat (that) akartari (who does not act)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as underscoring the non-dual nature of reality. He argues that the yogin of action (karmayogin) is one who has transcended the egoistic notion of doership (kartṛtva), realizing that all actions are ultimately performed by the guṇas of prakṛti. This understanding is in line with the concept of naiṣkarmya, or the state of being beyond action, where one performs actions without the sense of being the doer. Śaṅkarācārya's reasoning on this verse is that the sense of doership (akartari) arises only in relation to actions that are motivated by a sense of ego, but not in relation to those actions that are performed selflessly, as a sacrifice to the Supreme. This selfless performance of actions is what leads to the realization of the brahman-ātman identity, where the individual self (ātman) is seen as non-different from the ultimate reality (brahman).

Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, views this verse as highlighting the importance of devotion (bhakti) in the performance of actions. He argues that the yogin of action is one who performs actions as an offering to Īśvara, the Supreme Lord, and thereby transcends the sense of doership. This devotion is characterized by a sense of self-surrender (prapatti), where the individual recognizes their dependence on Īśvara and performs actions as a means of pleasing Him. Rāmānujācārya cites this verse as an example of the śāstric injunction to perform actions without attachment, and to cultivate a sense of detachment (vairāgya) from the fruits of those actions. In this way, the jīva (individual self) can develop a deeper relationship with Īśvara, recognizing that all actions are ultimately performed by Īśvara, and that the jīva is merely an instrument (nimitta) in His hands.

Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of this verse in contemporary life. He argued that the yogin of action is one who performs actions with a sense of purpose and direction, but without being attached to the outcome. This detachment (vairāgya) is not a rejection of the world, but rather a recognition that the world is an illusion (māyā), and that true freedom lies in transcending this illusion. Vivekānanda saw this verse as a call to action, where individuals can cultivate a sense of inner strength and self-discipline, and use this to perform actions that benefit society as a whole. He believed that this sense of selfless action (niṣkāma karma) is essential for personal growth and transformation, as it allows individuals to transcend their egoistic limitations and realize their true potential. In this way, the verse can be seen as a universal principle, applicable to people of all backgrounds and cultures, and offering a pathway to greater freedom, happiness, and fulfillment.

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