Bhagavad Gita - Chapter 4 - Shloka (Verse) 17

व्याख्या--'कर्मणो ह्यपि बोद्धव्यम्'-- कर्म करते हुए निर्लिप्त रहना ही कर्मके तत्त्वको जानना है, जिसका वर्णन आगे अठारहवें श्लोकमें 'कर्मण्यकर्म यः पश्येत्' पदोंसे किया गया है।कर्म स्वरूपसे एक दीखनेपर भी अन्तःकरणके भावके अनुसार उसके तीन भेद हो जाते हैं--कर्म, अकर्म और विकर्म। सकामभावसे की गयी शास्त्रविहित क्रिया 'कर्म' बन जाती है। फलेच्छा, ममता और आसक्तिसे रहित होकर केवल दूसरोंके हितके लिये किया गया कर्म 'अकर्म' बन जाता है। विहित कर्म भी यदि दूसरेका हित करने अथवा उसे दुःख पहुँचानेके भावसे किया गया हो तो वह भी 'विकर्म' बन जाता है। निषिद्ध कर्म तो 'विकर्म' है ही।

तुझे यह नहीं समझना चाहिये कि केवल देहादिकी चेष्टाका नाम कर्म है और उसे न करके चुपचाप बैठ रहनेका नाम अकर्म है उसमें जाननेकी बात ही क्या है यह तो लोकमें प्रसिद्ध ही है। क्यों ( ऐसा नहीं समझना चाहिये ) इस पर कहते हैं कर्मकाशास्त्रविहित क्रियाका भी ( रहस्य ) जानना चाहिये विकर्मकाशास्त्रवर्जित कर्मका भी ( रहस्य ) जानना चाहिये और अकर्मका अर्थात् चुपचाप बैठ रहनेका भी ( रहस्य ) समझना चाहिये। क्योंकि कर्मोंकी अर्थात् कर्म अकर्म और विकर्मकी गति उनका यथार्थ स्वरूप तत्त्व बड़ा गहन है समझनेमें बड़ा ही कठिन है।

He introduces the subsequent verse, preceded by the desire for the reason, with "kasmad" (why) [referring to the question at the end of 4.16].

The completion of the sentence (adhyahara) is "since there is something to be understood in all three—action, inaction, and forbidden action (vikarma)—therefore My exposition is meaningful."

He states the reason for the existence of something to be understood with "yasmad" (since) etc.

Apprehending that "since all three are the subject matter, stating the profundity of only one is inappropriate," He accepts the mention of 'anyatama' (any one) as indicative (upalakshana) of the whole, and states the intended meaning with "of actions, etc."

Objection: "Can action be known simply by worldly understanding as the activity of the body, and inaction as sitting silently?" To this, He replies with "karmanah" (of action) etc.

"Hi" (For) because the essential reality (tattva) of action—even prescribed by the scriptures—must be understood. And the essential reality of vikarma—which is prohibited—must be understood. And the essential reality of akarma—which is silence/non-doing—must also be understood.

The word 'tattvam asti' (the essential reality exists) is supplemented (adhyahara) everywhere. In the Bhashya, however, the statement that asti is supplemented is indicative, so there is no contradiction.

"Yasmad gahana karmanah" (Because the course of action is profound)—this is indicative. The meaning of 'gati' (course) of action, inaction, and forbidden action is 'tattva' (essential reality) or 'yathatmyam' (true nature).

The intention is not merely "knowing that you shall be liberated," but "only by knowing"; with this intention, He says "karmanah" etc. And that has been stated: "O sage, without knowing action, inaction, and forbidden action, how does one attain the vision of the Lord? And where is liberation without that?"

Akarma (inaction) is the non-performance of action. Vikarma is that which is other than action and inaction, being prohibited action, because it is binding. Therefore, action etc., must be distinguished from that [Vikarma] and known.

And it is not that the "kavayah are deluded here" (4.16) due to a curse or similar reason; and that this is impossible to know—this He states with "gahana" (profound) etc.

He says this knowledge is necessary with "karmanah" (of action) etc.

The supplementation of the two words 'tattvam asti' (the essential reality exists) is present in all three places [karma, vikarma, akarma], meaning the reality exists.

Karmanah—of prescribed action. Vikarmanah—of prohibited action. Akarmanah—of silence/non-doing.

In the phrase "gahana karmanah" (the course of action is profound), the word karmanah is indicative of all three. The gati (course)—meaning the true nature (yathatmyam) or reality (tattva)—of action, forbidden action, and inaction is profound.

Since there is something to be understood regarding the nature of action which serves as the means to liberation; and also regarding vikarma—which is action that has attained diversity in the form of obligatory (Nitya), occasional (Naimittika), and desired (Kamya) rituals, and in the form of acquiring the wealth/materials for those means—[something must be understood]. And there is something to be understood regarding akarma (Knowledge). The course (gati) of action for the seeker of liberation is "gahana" (profound), meaning difficult to know.

"Something must be understood regarding vikarma": In the action of acquiring materials for Nitya, Naimittika, and Kamya rituals, etc., abandoning the diversity caused by the difference in fruits and focusing on moksha as the sole fruit, thus considering them all as relating to a single scriptural teaching—this was already stated in "Buddhirdveka" (2.41); therefore, it is not being elaborated upon here.

[Now] He states what is to be understood regarding action and inaction.

Objection: "Action is simply that which consists of the activity of the body, etc., and inaction is the non-activity of that—this is well-known in the world; therefore, how is it said that 'even the wise are deluded here'?" To this, He replies with "karmanah" (of action) etc.

The essential reality (tattva) of action—which is prescribed activity—must be understood, not merely the worldly definition. The essential reality of akarma—which is non-prescribed activity—must be understood. And the essential reality of vikarma—which is prohibited action—must also be understood. Because the course (gati) of action is profound.

The word karmanah is indicative. The essential reality of action, inaction, and forbidden action must be understood, because it is difficult to know—this is the meaning.

The phrase "tat te karma pravakshyami" (I shall explain that action to you, 4.16) having been stated, action alone is subsequently to be taught. Why then is "karmano hi api" etc. stated? To this, He replies with "kuto'sya" (what is the necessity for this question). The meaning of the word 'hi' is 'yasmad' (since).

The statement in the form "karmano boddhavyam" (action must be understood) etc., is intended to ascertain the distinct conclusion regarding the parts to be known; this is indicated by "there is something to be understood regarding the nature of action." Here, the sixth case ending is in the sense of general relation. In "gahana karmono gatih" (profound is the course of action), the word 'gati' (course) refers to the mode/manner of understanding; this is also the intention of the word 'svarupa' (nature).

Here, the word 'vikarma' does not mean prohibited action, as in "pashandino vikarmasthan" (Manu 4.30), because that has no use here. Therefore, the prefix 'vi' here refers to the diversity (vaividhyam) of actions to be performed. And that diversity is well-known in the form of Nitya (obligatory) etc.; with this intention, He says "Nitya" etc. The word 'adi' (etc.) includes [actions like] preservation and the endeavor towards its means.

The interpretation by others that the words 'vikarma' and 'akarma' refer to prohibited action and silence is contradicted by the conclusion "gahana karmono gatih." Furthermore, the use of upalakshana (indicative usage) for Vikarma etc., in that interpretation is cumbersome (klishtam). In this way, the intended meaning of other verses is also refuted.

Since "yasmad" was stated earlier, "tasmat" (therefore) should be understood in "gahana." Profundity is difficulty of entry (dushpraveshatvam); and here, it relates to knowledge, with this intention, He said "durvijnana" (difficult to know).

To the doubt: "For the seeker of liberation, what is there to be understood even in action aimed at other fruits?"—to ensure that the statement is complete, He states that subject matter with "vikarmani" (in forbidden action). What is the proof for this here? To this, He says "tadetat" (that is this) etc. "Na iha prapanchyate" (It is not elaborated here)—in this, "by us" or "by the Lord" is the remainder (to be supplied).

जीवन क्रियाशील है। क्रिया की समाप्ति ही मृत्यु का आगमन है। क्रियाशील जीवन में ही हम उत्थान और पतन को प्राप्त हो सकते हैं। एक स्थान पर स्थिर जल सड़ता और दुर्गन्ध फैलाता है जबकि सरिता का प्रवाहित जल सदा स्वच्छ और शुद्ध बना रहता है। जीवन शक्ति की उपस्थिति में कर्मो का आत्यन्तिक अभाव नहीं हो सकता।चूँकि मनुष्य को जीवनपर्यन्त क्रियाशील रहना आवश्यक है इसलिये प्राचीन मनीषियों ने जीवन के सभी सम्भाव्य कर्मों का अध्ययन किया क्योंकि वे जीवन का मूल्यांकन उसके पूर्णरूप में करना चाहते थे। निम्नांकित तालिका में उनके द्वारा किये गये कर्मों का वर्गीकरण दिया हुआ है।क्रिया ही जीवन है। निष्क्रियता से उन्नति और अधोगति दोनों ही सम्भव नहीं। गहन निद्रा अथवा मृत्यु की कर्म शून्य अवस्था मनुष्य के विकास में न साधक है न बाधक।कर्म के क्षण मनुष्य का निर्माण करते हैं। यह निर्माण इस बात पर निर्भर करता है कि हम कौन से कर्मों को अपने हाथों में लेकर करते हैं। प्राचीन ऋषियों के अनुसार कर्म दो प्रकार के होते हैं निर्माणकारी (कर्तव्य) और विनाशकारी (निषिद्ध)। इस श्लोक के कर्म शब्द में मनुष्य के विकास में साधक के निर्माणकारी कर्तव्य कर्मों का ही समावेश है। जिन कर्मों से मनुष्य अपने मनुष्यत्व से नीचे गिर जाता है उन कर्मों को यहाँ विकर्म कहा है जिन्हें शास्त्रों ने निषिद्ध कर्म का नाम दिया है।कर्तव्य कर्मों का फिर तीन प्रकार से वर्गीकरण किया गया है और वे हैं नित्य नैमित्तिक और काम्य। जिन कर्मों को प्रतिदिन करना आवश्यक है वे नित्य कर्म तथा किसी कारण विशेष से करणीय कर्मों को नैमित्तिक कर्म कहा जाता है। इन दो प्रकार के कर्मों को करना अनिवार्य है। किसी फल विशेष को पाने के लिए उचित साधन का उपयोग कर जो कर्म किया जाता है उसे काम्य कर्म कहते हैं जैसे पुत्र या स्वर्ग पाने के लिये किया गया कर्म। यह सबके लिये अनिवार्य नहीं होता।आत्मविकास के लिये विकर्म का सर्वथा त्याग और कर्तव्य का सभी परिस्थितियों में पालन करना चाहिये। वैज्ञानिक पद्धति से किये हुए इस विश्लेषण में श्रीकृष्ण अकर्म की पूरी तरह उपेक्षा करते हैं।यह आवश्यक है कि अपने भौतिक अभ्युदय तथा आध्यात्मिक उन्नति के इच्छुक साधक कर्मों के इस वर्गीकरण को भली प्रकार समझें।भगवान् श्रीकृष्ण इस बात को स्वीकार करते हैं कि कर्मों के इस विश्लेषण के बाद भी सामान्य मनुष्य को कर्मअकर्म का विवेक करना सहज नहीं होता क्योंकि कर्म की गति गहन है।उपर्युक्त कथन से यह स्पष्ट होता है कि कर्म का मूल्यांकन केवल उसके वाह्य स्वरूप को देखकर नहीं बल्कि उसके उद्देश्य को भी ध्यान में रखते हुये करना चाहिये। उद्देश्य की श्रेष्ठता एवं शुचिता से उस व्यक्ति विशेष के कर्म श्रेष्ठ एवं पवित्र होंगे। इस प्रकार कर्म के स्वरूप का निश्चय करने में जब व्यक्ति का इतना प्राधान्य है तो भगवान् का यह कथन है कि कर्म की गति गहन है अत्यन्त उचित है।कर्म और अकर्म के विषय में और विशेष क्या जानना है इस पर कहते हैं

Now, if it is argued that perfection arises simply from non-performance [of action], that is not so. Because [of the question] "What is action?". The distinction between action and inaction is difficult to comprehend.

So, even in prescribed action, there is faulty action within it, like the killing of an animal in the Agnishtoma sacrifice. And even in prohibited (opposed) action, there is auspicious action. For example, in the killing of violent animals, there is the absence of suffering for the subjects.

And even in non-performance, there is auspicious and inauspicious action, because actions performed by speech and mind are inevitable, and without Knowledge, they are difficult to avoid.

Therefore, because of its profundity, action is not understood even by the skillful, thinking "by this auspicious action good will come to us, and by the non-commencement of actions, our liberation will occur."

Therefore, the Lord's intention is that the "fire of special knowledge" (Vijnana) to be described hereafter, which alone is capable of consuming the fuel of all auspicious and inauspicious actions, must be sought as the refuge.

Objection: "By the statement 'knowing which you shall be liberated from the inauspicious' (4.16), the necessity for the seeker of liberation to know the nature of action is already attained; then why is 'karmano hi' etc. stated?" To this, He replies with "na kevalam" (not merely) etc. 'Tat karmadikam' (that action etc.). The sentiment is that although [necessity] was established earlier, the repetition here is for the sake of niyama (strict determination/rule).

He states the proof for this with "tat cha" (and that). The usage of the suffix 'ktva' (having done) indicates that the agent is the same, in relation to the seeing (darshana).

The meaning of the word 'karma' will be explained by the Lord Himself. He explains the meaning of the word 'akarma' with "akarma" etc. What is that vikarma? To this, He replies "nishiddham" (prohibited action). If so, where does action performed with desire etc., fall? To this, we say—in vikarma. Why is that prohibited? To this, He replies "bandhakatvat" (because it is binding).

If the word-meaning is thus, how is the sentence structure (yojana)? For the sake of brevity (laghavartha), He first states the structure of the second line: "tatah" (from that) etc. By stating "karma adi (action etc.) from that vikarma," He indicates the structure of the first and third lines. "Vikarma and the rest must be known distinctly from action," and "action and the rest must be known distinctly from inaction."

Objection: The difficulty in knowing action etc., was stated by "even the wise are deluded here" (4.16); why is that repeated again? To this, He says "na cha" etc. "To know by nature" is understood (the remainder). And this should be understood to be for the purpose of generating greater respect/attention in the listener (Arjuna).

Objection: "Since it is universally known that action is the activity of the body, senses, etc., and inaction is sitting silently, I myself know this; what is there for You to speak?"

To this, He replies: "Hi" (For) because the essential reality (tattva) of action—even the action prescribed by the scriptures—must be understood. And [the reality] of vikarma—which is prohibited—must [also be understood]. And [the reality] of akarma—which is silence/non-doing—must also be understood.

Here, in all three sentences, "tattvam boddhavyam asti" (the essential reality must be understood) is the supplement. Because the course is "gahana" (profound), meaning difficult to know (durjnana). The word "karmanah" is indicative. The course (gati) of action, inaction, and forbidden action means the essential reality (tattva).

He states that very point with "karmanah" (of action) etc. 'Hi' means certainly: the nature of karma (action)—which is duty—must be understood (known); meaning, having known it, it should be performed.

[He states that] for the knowledge of My nature, the nature of [pure] action, and for the sake of rejection, the nature of vikarma and akarma must be known.

And further, the nature of vikarma—which is prohibited action, or action that accomplishes worldly results—is likewise [to be known]. And further, the nature of akarma—which is non-duty, or of an Asuric nature—must be understood.

The gati (course) of action—meaning the attainment of the final result (paryavasana-phalapti) of the three duties—is "gahana" (profound), meaning difficult to know (durvijnana).

For, there is indeed something to be understood regarding karma (action) prescribed by the scriptures; and there is certainly something to be understood regarding vikarma (prohibited action); and similarly, there is something to be understood regarding akarma (silence/non-doing). Thus, supplementation [of 'boddhavyam asti'] must be done in all three.

Since the course (gati) of action is "gahana" (profound), meaning vishama (complex) and durjñeya (difficult to know). The word karmanah is indicative of action, etc. The meaning is: the course (gati)—which is the true nature (yathatmyam) or essential reality (tattva)—of action, inaction, and forbidden action. ||

What then is that essential reality of action, etc., which was promised by "I shall explain"? That is now stated—

[He states] with "karmano hi api" etc. And because the path of action (karmamarga) is exceedingly difficult to traverse.

Therefore, devotional service (bhajana) should be performed, for by bhajana, such [a result] occurs. And the tendency of actions to destroy each other occurs somewhere. Therefore, the result in the path of action should by no means be determined.

"Be born" and "die"—this third [type of result] that is stated is declared to be the fruit of all miscellaneous (scattered) actions.

Therefore, [the knowledge of] the nature of prescribed action is [to be understood]—this is the remainder. The essential reality of non-prescribed action, and also of prohibited action, must be understood. Among those [three], the course of action alone is profound; what then [to speak of the profundity] of the others?—thus the singular mention [of karmanah] is for the intended meaning.

Hi, for; there is something boddhavyam, to be known; api, even; karmanah, about action enjoined by the scriptures; and there is certainly something to be known vikarmanah, about prohibited action; so, also, there is something to be known akarmanah, about inaction, about sitting ietly. (The words 'there is' are to be supplied in all the three cases.) Because gatih, the true nature, i.e. the essential nature; karmanah, of action-implying karma etc., viz action, prohibited action and inaction; is gahana, inscrutable, hard to understand.
'What, again, is the essential nature of action etc. which has to be understood, and about which it was promised, "I shall tell you৷৷." (16)?' This is being stated:

There is something which ought to be known in regard to action (Karma) which forms the means of attaining release. So also is the case in regard to 'multi-form or varied forms of action' (Vikarma). These are what have acired variegation as obligatory, occasional and desire-prompted works reiring numerous reisites. There is also something to be known about non-action, i.e., knowledge of the self. Therefore, deep, i.e., difficult to understand, is the way of action to be pursued by the seeker after release. What should be known as regards multi-form or variegated forms of Karma is that the attribution of differences leading to differences of fruits in obligatory, occasional and desire-prompted rites and acisition of things reired for their performace, etc., must be renounced, realising that the Sastras aim at only one result, i.e., release (and not several results said to accrue from these works). This has been declared in connection with the teaching, 'The resolute mind is one-pointed' (2.41) and is not elaborated here.
Sri Krsna explains what must be known in regard to action and non-action.