Bhagavad Gita - Chapter 3 - Shloka (Verse) 5

व्याख्या-- 'न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्'-- कर्मयोग, ज्ञानयोग और भक्तियोग--किसी भी मार्गमें साधक कर्म किये बिना नहीं रह सकता। यहाँ 'कश्चित् क्षणम्' और 'जातु'--ये तीनों विलक्षण पद हैं। इनमें 'कश्चित्' पदका प्रयोग करके भगवान् कहते हैं कि कोई भी मनुष्य कर्म किये बिना नहीं रहता, चाहे वह ज्ञानी हो या अज्ञानी। यद्यपि ज्ञानीका अपने कहलानेवाले शरीरके साथ कोई सम्बन्ध नहीं रहता, तथापि उसके कहलानेवाले शरीरसे भी हरदम क्रिया होती रहती है। 'क्षणम्'पदका प्रयोग करके भगवान् यह कहते हैं कि यद्यपि मनुष्य 'मैं हरदम कर्म करता हूँ' ऐसा नहीं मानता, तथापि जबतक वह शरीरके साथ अपना सम्बन्ध मानता है, तबतक वह एक क्षणके लिये भी कर्म किये बिना नहीं रहता। 'जातु' पदका प्रयोग करके भगवान् कहते हैं कि जाग्रत्, स्वप्न्, सुषुप्ति, मूर्च्छा आदि किसी भी अवस्थामें मनुष्य कर्म किये बिना यह नहीं रह सकता। इसका कारण भगवान् इसी श्लोकके उत्तरार्धमें 'अवशः' पदसे बताते हैं कि प्रकृतिके परवश होनेके कारण उसे कर्म करने ही पड़ते हैं। प्रकृति निरन्तर परिवर्तनशील है। साधकको अपने लियेकुछ नहीं करना है। जो विहित कर्म सामने आ जाय, उसे केवल दूसरोंके हितकी दृष्टिसे कर देना है। परमात्मप्राप्तिका उद्देश्य होनेसे साधक निषिद्ध-कर्म तो कर ही नहीं सकता।बहुत-से मनुष्य केवल स्थूलशरीरकी क्रियाओंको कर्म मानते हैं, पर गीता मनकी क्रियाओंको भी कर्म मानती है। गीताने शारीरिक, वाचिक और मानसिक रूपसे की गयी मात्र क्रियाओंको कर्म माना है-- 'शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः' (गीता 18। 15)। जिस शारीरिक अथवा मानसिक क्रियाओंके साथ मनुष्य अपना सम्बन्ध मान लेता है, वे ही सब क्रियाएँ 'कर्म' बनकर उसे बाँधनेवाली होती हैं, अन्य क्रियाएँ नहीं।मनुष्योंकी एक ऐसी धारणा बनी हुई है, जिसके अनुसार वे बच्चोंका पालन-पोषण तथा आजीविका-व्यापार, नौकरी, अध्यापन आदिको ही कर्म मानते हैं और इनके अतिरिक्त खाना-पीना, सोना, बैठना, चिन्तन करना आदिको कर्म नहीं मानते। इसी कारण कई मनुष्य व्यापार आदि कर्मोंको छोड़कर ऐसा मान लेते हैं कि मैं कर्म नहीं कर रहा हूँ। परन्तु यह उनकी भारी भूल है। शरीर-निर्वाह-सम्बन्धी स्थूलशरीरकी क्रियाएँ; नींद, चिन्तन आदि सूक्ष्म-शरीरकी क्रियाएँ और समाधि आदि कारण-शरीरकी क्रियाएँ ये सब कर्म ही हैं। जबतक शरीरमें अहंता-ममता है तबतक शरीरसे होनेवाली मात्र क्रियाएँ कर्म हैं। कारण कि शरीर प्रकृतिका कार्य है और प्रकृति कभी अक्रिय नहीं होती। अतः शरीरमें अहंताममता रहते हुए कोई भी मनुष्य किसी भी अवस्थामें क्षणमात्र भी कर्म किये बिना नहीं रह सकता, चाहे वह अवस्था प्रवृत्तिकी हो या निवृत्तिकी।
'कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः'-- प्रकृतिजन्य गुण (प्रकृतिके) परवश हुए प्राणियोंसे कर्म कराते हैं। परवश होनेपर प्रकृतिके गुणोंद्वारा कर्म कराये जाते हैं; क्योंकि प्रकृति एवं उसके गुण निरन्तर क्रियाशील हैं (गाता 3। 27 13। 29)। यद्यपि आत्मा स्वयं अक्रिय, असंग, अविनाशी, निर्विकार तथा निर्लिप्त है, तथापि जबतक वह प्रकृति एवं उसके कार्य--स्थूल, सूक्ष्म और कारण-शरीरमें किसी भी शरीरके साथ अपना सम्बन्ध मानकर उससे सुख चाहता है, तबतक वह प्रकृतिके परवश रहता है (गीता 14। 5)। इसी परवशताको यहाँ 'अवशः' पदसे कहा गया है। नवें अध्यायके आठवें श्लोकमें और आठवें अध्यायके उन्नीसवेँ श्लोकमें भी प्रकृतिके साथ सम्बन्ध माननेसे परवश हुए जीवके द्वारा कर्म करनेकी बात कही गयी है।स्वभाव बनता है वृत्तियोंसे, वृत्तियाँ बनती हैं गुणोंसे और गुण पैदा होते हैं प्रकृतिसे। अतः चाहे स्वभावके परवश कहो, चाहे गुणोंके परवश कहो और चाहे प्रकृतिके परवश कहो, एक ही बात है। वास्तवमें सबके मूलमें प्रकृति-जन्य पदार्थोंकी परवशता ही है। इसी परवशतासे सभी परवशताएँ पैदा होती हैं। अतः प्रकृतिजन्य पदार्थोंकी परवशताको ही कहीं कालकी, कहीं स्वभावकी, कहीं कर्मकी और कहीं गुणोंकी परवशता कह दिया है। तात्पर्य यह है कि यह जीव जबतक प्रकृति और उसके गुणोंसे अतीत नहीं होता, परमात्माकी प्राप्ति नहीं कर लेता, तबतक यह गुण, काल, स्वभाव आदिके अवश (परवश) ही रहता है अर्थात् यह जीव जबतक प्रकृतिके साथ अपना सम्बन्ध मानता है, प्रकृतिमें स्थित रहता है, तबतक यह कभी गुणोंके, कभी कालके, कभी भोगोंके और कभी स्वभावके परवश होता रहता है कभी स्ववश (स्वतन्त्र) नहीं रहता। इनके सिवाय यह परिस्थिति, व्यक्ति, स्त्री, पुत्र, धन, मकान आदिके भी परवश होता रहता है। परन्तु जब यह गुणोंसे अतीत अपने स्वरूपका अथवा परमात्मतत्त्वका अनुभव कर लेता है, तो फिर इसकी यह परवशता नहीं रहती और यह स्वतःसिद्ध स्वतन्त्रताको प्राप्त हो जाता है।

बिना ज्ञानके केवल कर्मसंन्यासमात्रसे मनुष्य निष्कर्मतारूप सिद्धिको क्यों नहीं पाता इसका कारण जाननेकी इच्छा होनेपर कहते हैं कोई भी मनुष्य कभी क्षणमात्र भी कर्म किये बिना नहीं रहता क्योंकि सभी प्राणी प्रकृतिसे उत्पन्न सत्त्व रज और तमइन तीन गुणोंद्वारा परवश हुए अवश्य ही कर्मोंमें प्रवृत्त कर दिये जाते हैं। यहाँ सभी प्राणीके साथ अज्ञानी ( शब्द ) और जोड़ना चाहिये ( अर्थात् सभी अज्ञानी प्राणी ऐसे पढ़ना चाहिये ) क्योंकि आगे जो गुणोंसे विचलित नहीं किया जा सकता इस कथनसे ज्ञानियोंको अलग किया है अतः अज्ञानियोंके लिये ही कर्मयोग है ज्ञानियोंके लिये नहीं। क्योंकि जो गुणोंद्वारा विचलित नहीं किये जा सकते उन ज्ञानियोंमें स्वतः क्रियाका अभाव होनेसे उनके लिये कर्मयोग सम्भव नहीं है। ऐसे ही वेदाविनाशिनम् इस श्लोककी व्याख्यामें विस्तारपूर्वक कहा गया है।

To state the desired reason for the previously mentioned meaning, he introduces the subsequent verse (3.5) with "Kasmaditi". "For what reason does one not attain perfection merely by the renunciation of action?"—this connects with the preceding.

Regarding "No one remains even for a moment without doing action," he explains the second half [of the verse] as the reason, with "Kasmaditi". (Objection) If by the word "Sarva" (All/Everyone) it is implied that even a Knower (Jnanavan) is made to perform action helplessly by the Gunas, then the scriptural injunction regarding Renunciation for the Knower would become void (have no scope)? Anticipating this, he says "Ajna iti" (It refers to the ignorant). He clarifies that very remainder of the sentence (vakyashesha) relying on the context with "Yata iti".

Because it is stated that the Self-knower is "transcendental to Gunas" (Gunatita) due to being unshakable by the Gunas; therefore, it is only the "Ignorant" (Ajna)—who is unable to [voluntarily] engage the aggregate of body and senses through the diversity of desires born of Gunas like Sattva, and whose aggregate of body and senses is uncontrolled (ajita)—who engages in actions. This is the meaning. He states that the consistency of the sentence-remainder is established by the logic stated in "Jnanayogena" (3.3) etc., with "Sankhyanamiti".

(Objection) Even though there is an absence of movement instigated by Gunas for the Knowers, Karma Yoga might occur due to the force of "natural movement" (svabhavika chalana)? Anticipating this, he says "Jnaninam tviti". Regarding the impossibility of spontaneous/natural movement in the Inner Self (Pratyagatman), he recalls the logic stated earlier with "Tatha cheti".

Regarding the expectation of a reason in that matter, He says "Na hi" etc. "Hi" (Because) some "Ajna" (ignorant person)—one of impure mind—does not remain, even for a moment of time, "jatu" meaning ever or in any state, as a non-performer of action ("akarmakrit"). "Hi" (Because) the entire world of ignorant people (ajna-loka), being indeed dependent (helpless), is made to perform action by the Gunas—Sattva, Rajas, and Tamas—born of Prakriti.

(Objection: This implies that renunciation is merely non-attachment, not physical abandonment, since that is impossible).

By this, the view that "Anyone, whether Knower (Jnani) or Ignorant (Ajna), [is forced to act]" is refuted. Because this view has been refuted by the Bhagavatpada (Shankaracharya) with hundreds of arguments; and because the contradiction with the future statement "He who is not shaken by the Gunas" (Gita 14.23) has been mentioned right here by the Acharya. Therefore, (in the next verse) "Karmendriyani...", He criticizes the ignorant renouncer of action, and also because (otherwise) there would be a contradiction with His own and others' texts.

But actions are not capable of being abandoned entirely (sarvatmana); this He says with "Na hi" etc.

He expands on this very point with "Na hi". "Avashah" (Helpless)—one whose mind is uncontrolled due to the absence of purification born of action—does not remain, "jatu" meaning at any time, even during the time of deep concentration (Samadhi), as a non-performer of action ("akarmakrit") even for a moment—meaning (not remaining) without doing actions like evil thoughts etc. This is "hi" (indeed) well-known.

"Hi" (Because) everyone is made to perform action—bodily, verbal, or mental—by the Gunas born of Prakriti, namely Sattva, Rajas, and Tamas, or by attachment and aversion etc. born of one's nature; they are inevitably engaged in them.

For indeed, no person existing in this world remains even for a moment without performing action. Even every person who has resolved "I shall do nothing" is helplessly made to perform action—impelled towards action suitable to himself—by the qualities (Gunas) born of Prakriti (Nature), namely Sattva, Rajas, and Tamas, which have increased in accordance with past karma.

Therefore, Jnana-yoga is to be accomplished by one with a pure mind, having destroyed the ancient accumulation of sins through Karma-yoga of the described characteristic, and having brought the Gunas like Sattva under control.

Otherwise, even one who has set out for Jnana-yoga becomes a hypocrite (Mithyachara); this He says (in the next verse).

And Renunciation of actions is merely non-attachment to them, not (renunciation) in their literal form, because that is impossible; this He says with "Na hi" etc.

"Jatu" means in any state whatsoever; even for a single moment, no one—whether a Knower (Jnani) or Ignorant (Ajna)—remains "Akarmakrit," meaning not performing actions.

The reason there is: Every person is made to perform action—engages in action—being "Avasha" (helpless/dependent), by the qualities like attachment and aversion born of nature (svabhava), which are born of Prakriti.

Removing the doubt regarding the lack of connection, he introduces the subsequent verse with "Etadeva" (This very thing...). The meaning is that upon the abandonment of action which acts as the guise for the worship of the Supreme Person, Steadfastness in Knowledge is indeed difficult to achieve.

The first word "hi" indicates the justification of the meaning of the previous verse. The second ("hi") is for the justification of what is stated in the first half of this verse. "Asmin loke" (In this world) is said to indicate that the diversity of qualified aspirants mentioned at the beginning of the context in "Loke'smin" (3.3) is intended by the words "kashchit" (someone) and "sarvah" (all).

The word "Jatu" refers to gross time like days etc. The word "Kshana" (moment) here—based on the lexicon reading "Kshana refers to cessation of activity, a division of time, and a minute duration"—refers to the minute duration included within that; thus there is no repetition. By combining both, "Kadachidapi" (at any time whatsoever) is stated. Meaning: In all times except states like dissolution (Pralaya). For indeed, even for one sleeping, there is the action called "sleep"; that is precisely why permissions and prohibitions regarding place, time, etc., apply there. In "Akarmakrit," the "doer of non-action" is not intended, but rather the "non-doer of action"; to imply this, it is stated as "Karma akurvanah" (Not performing action). He states the intended meaning of the word "Sarva" (All) with "Even one who has resolved 'I shall do nothing'." And this meaning will become clear in the next verse "Restraining the organs of action...". By the qualification "born of Prakriti," the specific [qualities] Sattva, Rajas, and Tamas are obtained. (Objection) How can those eternally existing in Prakriti be "born of Prakriti"? To this, it is said "Prachina" (Ancient/Past karma...) etc. And thus they say: "O Lord of the Earth, these qualities Sattva etc. are subject to Karma" (Vishnu Purana 2.13.70). By this, the Jnana-nishtha (one established in Knowledge) whose Gunas have been attenuated by Karma-yoga is excluded [from this verse's scope]. By the word "Svochita" (suitable to oneself), the mode to be described in the third sextet (chapters 13-18) is shown. The word "Sva" here refers to the Gunas. To dispel the error that "Avashah sarvah" (All are helpless) is an adjective of the subject, it is stated "Avashah karyate" (Helplessly made to do). To dispel the notion that "Karyate" refers to the object of instigation, and to clarify that it refers to the agent being instigated, it is stated "Pravartyate" (Is impelled/engaged).

He states the purport of the two verses explained with "Ata" (Therefore). Therefore, because of dependence on the Gunas, without Karma-yoga, Jnana-yoga is difficult to achieve; this is the meaning. "Control of Gunas" comes from the destruction of sin; and that means being favorable to the effort for liberation. "Purity" (Nirmalatva) here implies the cessation of the preponderance of Rajas and Tamas, or the absence of their effects like attachment and aversion.

प्रकृति के सत्त्व रज और तम इन तीन गुणों के प्रभाव में मनुष्य सदैव रहता है। क्षणमात्र भी पूर्णरूप से निष्क्रिय होकर वह नहीं रह सकता। निष्क्रियता जड़ पदार्थ का धर्म है। शरीर से कोई कर्म न करने पर भी हम मन और बुद्धि से क्रियाशील रहते ही हैं। विचार क्रिया केवल निद्रावस्था में लीन हो जाती है। जब तक हम इन गुणों के प्रभाव में रहते हैं तब तक कर्म करने के लिए हम विवश होते हैं।इसलिए कर्म का सर्वथा त्याग करना प्रकृति के नियम के विरुद्ध होने के कारण असम्भव है। शारीरिक कर्म न करने पर भी मनुष्य व्यर्थ के विचारों में मन की शक्ति को गँवाता है। अत गीता का उपदेश है कि मनुष्य शरीर से तो कर्म करे परन्तु समर्पण की भावना से इससे शक्ति के अपव्यय से बचाव होने के साथसाथ उसके व्यक्तित्व का भी विकास होता है।आत्मस्वरूप को नहीं जानने वाले पुरुष के लिए कर्तव्य का त्याग उचित नहीं है।भगवान् कहते हैं

Tatha hi — It is indeed so, as stated in "Na karmanam" etc. "Na hi" etc. Knowledge is not devoid of action, and action endowed with skill is not devoid of knowledge; thus, Knowledge and Action are one and the same reality.

And so it has been said: "There is no knowledge without action, nor action without knowledge. The Teacher (Acharya) who is accomplished in both Knowledge and Action is the destroyer of the bonds (pasha) of the bound soul (pashu)."

Therefore, action inherent within knowledge is unavoidable. Because, being indeed helpless (or under control of nature), one inevitably does something, since body, speech, and mind are of the nature of vibration (parispanda).

"One does not attain perfection from the stage of Renunciation (Yati-ashrama) characterized by the abandonment of action and devoid of Knowledge" (3.4) — this was indeed stated earlier. The explanation that "In expectation of the reason for that, the verse 'Na hi kashchit' (3.5) is spoken" is incorrect (asat); with this sentiment, he states the purport of the verse with "Na tu" (But not...) etc.

For indeed, nothing is said here regarding the necessity of Knowledge. Nor is the impossibility of not performing actions like Yajna etc. being stated, by which there would be consistency with the context; but rather, the unavoidability of actions for the purpose of maintaining the body etc. (is being stated). Therefore, this explanation is not correct.

Rather, relying on the Smriti "By action, the living being is bound" (Mahabharata 12.241.7), and anticipating the third position (that all action binds), He will speak of the restriction of the meaning of that Smriti later with "Yajnarthat" (3.9). There, the expectation "Why restrict the meaning of the Smriti?" might arise. To remove that, by the logic of introduction (upoddhata), and to demonstrate that "even by others (opponents), it is impossible to accept the word 'Karma' in its unrestricted (literal/total) sense," He has stated with this (verse) that "Actions are indeed not capable of being abandoned entirely." This is the purport.

Therefore, being extroverted due to the absence of purification born of action — "Hi" (Because) not even for a "moment" of time, "jatu" (ever/at any time), does "any" person of uncontrolled senses (ajitendriya) remain "akarmakrit" (without performing action); rather, he remains engaged indeed in the performance of worldly and Vedic actions. Therefore, Renunciation is not possible for one of impure mind; this is the meaning.

For what reason, again, does the non-knower (avidvan) not remain without performing actions? "Hi" (Because) every living being — devoid of mind-purification — being indeed "avasha" (helpless/dependent), is made to perform action, whether worldly or Vedic, by the "Gunas born of Prakriti"—born from Nature and manifested in the form of effects, namely Sattva, Rajas, and Tamas—or by the qualities like attachment and aversion born of one's own nature. Therefore, no one remains without performing action; this is the meaning.

Since the natural Gunas are the drivers (movers), therefore, for the one of impure intellect who is always performing actions due to helplessness, total renunciation of action is not possible; thus, Steadfastness in Knowledge (Jnana-nishtha) which is based on Renunciation is not possible (for him). This is the meaning.

If one performs action without knowing, even the renunciation of it does not occur; whether knowing or not knowing, one indeed performs action—this He says with "Na hi".

No one, "jatu" meaning at any time, remains even for a moment as an "Akarmakrit"—not performing actions. Why? To this He says: Everyone is made to perform action—is engaged in action—by the Gunas born of Prakriti, i.e., Sattva etc.

He states the reason for that with "Hi avashah". "Hi" means certainly. "Avashah" means one who is not a devotee under My control.

Therefore, the sentiment is: from the commencement of that (action), and after the knowledge of the true nature (Self-knowledge), realizing the "nature of being effects of Prakriti" in those (actions), and becoming under My control (My devotee), one should renounce.

"Na hi" — Because not even for a moment of time, "jatu" meaning ever/at any time, does anyone remain being a non-performer of action ("akarmakrit"). Why is one made to act or impelled? "Hi" — Because, being indeed "Avasha" — dependent/helpless — every living being is made to perform action by the Gunas "Prakritija" — born from Nature — namely Sattva, Rajas, and Tamas. "The Ignorant one" (Ajna) is the remainder of the sentence (vakyashesha - the implied subject); because He will say later, "He who is not shaken by the Gunas" (Gita 14.23).

Due to the separation of the "Sankhyas" (Knowers), Karma-yoga is indeed for the ignorant, not for the Knowers. For the Knowers, who are not moved by the Gunas and for whom spontaneous movement (action) is absent, Karma-yoga is not logical. And so it has been explained in the verse "Vedavinashinam" (Gita 2.21).

However, if one who is not a knower of the Self does not commence the ordained action, that is indeed "Asat" (wrong/false); this He says (in the next verse).

Therefore, being "Avasha" (helpless), everyone is indeed made to perform action by the Gunas born of Prakriti (or by the Gunas).

नहि not? कश्चित् anyone? क्षणम् a moment? अपि even? जातु verily? तिष्ठति remains? अकर्मकृत् without performing action? कार्यते is made to do? हि for? अवशः helpless? कर्म action? सर्वः all? प्रकृतिजैः born of Prakriti? गुणैः by the alities.Commentary The Gunas (alities of Nature) are three? viz.? Sattva? Rajas and Tamas. Sattva is harmony or light or purity Rajas is passion or motion Tamas is inertia or darkness. Sattvic actions help a man to attain to Moksha. Rajasic and Tamasic actions bind a man to Samsara.These alities cannot affect a man who has knowledge of the Self. He has crossed over these alities. He has become a Gunatita (one who has transcended the alities of Nature). The ignorant man who has no knowledge of the Self and who is swayed by Avidya or nescience is driven helplessly to action by the Gunas. (Cf.IV.16?XVIII.11).

Hi, because; na kascit, no one; jatu, ever; tisthati, remains; api, even; for so much time as a ksanam, moment; akarma-krt, without doing work. Why? Hi, for; sarvah, all creatures; karyate karma, are made to work; verily avasah, under compulsion; gunaih, by the gunas-sattva (goodness); rajas (activity), and tamas (mental darkness); prakrti-jaih, born of Nature. The word 'unenlightened' has to be added to the sentence, since the men of realzation have been spoken of separately in, 'who is not distracted by the three gunas (alities)' (14.23). For Karma-yoga is meant only for the unenlightened, nor for the men of Knowledge. Karma-yoga, on the other hand, is not pertinent for the men of Knowledge who, because of their not moving away from their own Self, are not shaken by the gunas. This has been explained similarly in, 'he who has known this One as indestructible' (2.21).
But, if one who is not a knower of the self does not perform prescribed action, then this is certainly bad. Hence the Lord says:

In this world, no man can rest without doing work; for every person, even though he may have determined, 'I will not do anything,' is caused to act, i.e., is compelled to act according to the Gunas born of Prakrti. The Gunas are Sattva, Rajas and Tamas which increase in accordance with his old Karma. Conseently, Jnana Yoga can be attained only by means of a purified inner organ after annulling the old accumulation of sins by means of Karma Yoga of the aforesaid characteristics and bringing Sattva and other Gunas under control.
Otherwise, one who engages oneself in Jnana Yoga becomes a hypocrite: