Bhagavad Gita - Chapter 5 - Shloka (Verse) 8

व्याख्या--'तत्त्ववित् युक्तः'--यहाँ ये पद सांख्ययोगके विवेकशील साधकके वाचक हैं, जो तत्त्ववित् महापुरुषकी तरह निर्भ्रान्त अनुभव करनेके लिये तत्पर रहता है। उसमें ऐसा विवेक जाग्रत् हो गया है कि सब क्रियाएँ प्रकृतिमें ही हो रही हैं, उन क्रियाओंका मेरे साथ कोई सम्बन्ध है ही नहीं।जो अपनेमें अर्थात् स्वरूपमें कभी किञ्चिन्मात्र भी किसी क्रियाके कर्तापनको नहीं देखता, वह 'तत्त्ववित्' है। उसमें नित्य-निरन्तर स्वाभाविक ही यह सावधानी रहती है कि स्वरूपमें कर्तापन है ही नहीं। प्रकृतिके कार्य शरीर, इन्द्रियाँ, मन बुद्धि, प्राण आदिके साथ वह कभी भी अपनी एकता स्वीकार नहीं करता, इसलिये इनके द्वारा होनेवाली क्रियाओंको वह अपनी क्रियाएँ मान ही कैसे सकता है?वास्तवमें उपर्युक्त स्थिति स्वरूपसे सभी मनुष्योंकी है; परन्तु वे भूलसे स्वरूपको क्रियाओंका कर्ता मान लेते हैं (गीता 3। 27)। परमात्माकी जिस शक्तिसे समष्टि संसारकी क्रियाएँ हो रही हैं, उसी शक्तिसे व्यष्टि शरीरकी क्रियाएँ भी हो रही हैं। परन्तु समष्टिके ही क्षुद्र अंश व्यष्टिके साथ अपना सम्बन्ध मान लेनेके कारण मनुष्य व्यष्टिकी कुछ क्रियाओँको अपनी क्रियाएँ मानने लग जाता है। इस मान्यताको हटानेके ही लिये भगवान् कहते हैं कि साधक अपनेको कभी कर्ता न माने। जबतक किसी भी अंशमें कर्तापनकी मान्यता है, तबतक वह साधक कहा जाता है। जब अपनेमें कर्तापनकी मान्यताका सर्वथा अभाव होकर अपने स्वरूपका अनुभव हो जाता है, तब वह तत्त्ववित् महापुरुष कहा जाता है। जैसे स्वप्नसे जगनेपर मनुष्यका स्वप्नसे बिलकुल सम्बन्ध नहीं रहता, ऐसे ही तत्त्ववित् महापुरुषका शरीरादिसे होनेवाली क्रियाओंसे बिलकुल सम्बन्ध (कर्तापन) नहीं रहता।यहाँ 'तत्त्ववित्'वही है, जो प्रकृति और पुरुषके विभागको अर्थात् गुण और क्रिया सब प्रकृतिमें है, प्रकृतिसे अतीत तत्त्वमें गुण और क्रिया नहीं है--इसको ठीक-ठीक जानता है। प्रकृतिसे अतीत निर्विकार तत्त्व तो सबका प्रकाशक और आधार है। सबका प्रकाशक होता हुआ भी वह प्रकाश्यके अन्तर्गत ओतप्रोत है। प्रकाश्य (शरीर आदि) में घुला-मिला रहनेपर भी प्रकाशक प्रकाशक ही है और प्रकाश्य प्रकाश्य ही है। ऐसे ही वह सबका आधार होता हुआ भी सबके (आधेयके) कण-कणमें व्याप्त है; पर वह कभी आधेय नहीं होता। कारण कि जो प्रकाशक और आधार है, उसमें करना और होना नहीं है। करना और होनारूप परिवर्तन तो प्रकाश्य अथवा आधेयमें ही है। इस तरह प्रकाशक और प्रकाश्य आधार और आधेयके भेद-(विभाग-) को जो ठीक तरहसे जानता है, वही 'तत्त्ववित्' है। इसी प्रकृति (क्षेत्र) और पुरुष-(क्षेत्रज्ञ-) के विभागको जाननेकी बात भगवान्ने पहले दूसरे अध्यायके सोलहवें श्लोकमें और आगे सातवें अध्यायके चौथे-पाँचवें तथा तेरहवें अध्यायके दूसरे, उन्नीसवें, तेईसवें और चौंतीसवें श्लोकमें कही है।
'पश्यञ्शृण्वन्स्पृशन् ৷৷. उन्मिषन्निमिषन्नपि'--यहाँ देखना, सुनना, स्पर्श करना, सूँघना और खाना--ये पाँचों क्रियाएँ (क्रमशः नेत्र, श्रोत्र, त्वचा, घ्राण और रसना --इन पाँच) ज्ञानेन्द्रियोंकी हैं। चलना, ग्रहण करना, बोलना और मल-मूत्रका त्याग करना--ये चारों क्रियाएँ (क्रमशः पाद, हस्त, वाक्, उपस्थ और गुदा--इन पाँच) कर्मेन्द्रियोंकी हैं (टिप्पणी प0 290)। सोना--यह एक क्रिया अन्तःकरणकी है। श्वास लेना--यह एक क्रिया प्राणकी और आँखें खोलना तथा मूँदना--ये दो क्रियाएँ 'कूर्म 'नामक उपप्राणकी हैं।उपर्युक्त तेरह क्रियाएँ देकर भगवान्ने ज्ञानेन्द्रियाँ, कर्मेन्द्रियाँ, अन्तःकरण, प्राण और उपप्राणसे होनेवाली सम्पूर्ण क्रियाओँका उल्लेख कर दिया है। तात्पर्य यह है कि सम्पूर्ण क्रियाएँ प्रकृतिके कार्य शरीर, इन्द्रियाँ, मन, बुद्धि, प्राण आदिके द्वारा ही होती हैं, स्वयंके द्वारा नहीं। दूसरा एक भाव यह भी प्रतीत होता है कि सांख्ययोगीके द्वारा वर्ण, आश्रम, स्वभाव, परिस्थिति आदिके अनुसार शास्त्रविहित शरीर-निर्वाहकी क्रियाएँ, खान-पान, व्यापार करना, उपदेश देना, लिखना ,पढ़ना, सुनना, सोचना आदि क्रियाएँ न होती हों--ऐसी बात नहीं है। उसके द्वारा ये सब क्रियाएँ हो सकती हैं।मनुष्य अपनेको उन्हीं क्रियाओँका कर्ता मानता है, जिनको वह जानकर अर्थात् मन-बुद्धिपूर्वक करता है; जैसे पढ़ना, लिखना, सोचना, देखना, भोजन करना आदि। परन्तु अनेक क्रियाएँ ऐसी होती हैं, जिन्हें मनुष्य जानकर नहीं करता; जैसे--श्वासका आना-जाना, आँखोंका खुलना और बंद होना आदि। फिर इन क्रियाओंका कर्ता अपनेको न माननेकी बात इस श्लोकमें कैसे कही गयी? इसका उत्तर यह है कि सामान्यरूपसे श्वासोंका आना-जाना आदि क्रियाएँ स्वाभाविक होनेवाली हैं; किन्तु प्राणायाम आदिमें मनुष्य श्वास लेना आदि क्रियाएँ जानकर करता है। ऐसे ही आँखोको खोलना और बंद करना भी जानकर किया जा सकता है। इसलिये इन क्रियाओंका कर्ता भी अपनेको न माननेके लिये कहा गया है। दूसरी बात, जैसे मनुष्य 'श्वसन् उन्मिषन् निमिषन्' (श्वास लेना, आँखोंको खोलना और मूँदना)--इन क्रियाओंको स्वाभाविक मानकर इनमें अपना कर्तापन नहीं मानता, ऐसे ही अन्य क्रियाओंको भी स्वाभाविक मानकर उनमें अपना कर्तापन नहीं मानना चाहिये।यहाँ 'पश्यन्' आदि जो तेरह क्रियाएँ बतायी हैं, इनका बिना किसी आधारके होना सम्भव नहीं है। ये क्रियाएँ जिसके आश्रित होती हैं अर्थात् इन क्रियाओंका जो आधार है, उसमें कभी कोई क्रिया नहीं होती। ऐसे ही प्रकाशित होनेवाली ये सम्पूर्ण क्रियाएँ बिना किसी प्रकाशके सिद्ध नहीं हो सकतीं। जिस प्रकाशसे ये क्रियाएँ प्रकाशित होती है, जिस प्रकाशके अन्तर्गत होती हैं, उस प्रकाशमें कभी कोई क्रिया हुई नहीं, होती नहीं, होगी नहीं, हो सकती नहीं और होनी सम्भव भी नहीं। ऐसा वह तत्त्व सबका आधार, प्रकाशक और स्वयं प्रकाशस्वरूप है। वह सबमें रहता हुआ भी कुछ नहीं करता। उस तत्त्वकी तरफ लक्ष्य करानेमें ही उपर्युक्त इन तेरह क्रियाओँका तात्पर्य है।

तत्त्वको समझकर कब और किस प्रकार ऐसे माने सो कहते हैं ( देखता सुनता छूता सूँघता खाता चलता सोता श्वास लेता बोलता त्याग करता ग्रहण करता तथा आँखोंको खोलता और मूँदता हुआ भी इन्द्रियाँ इन्द्रियोंके विषयमें बर्त रही हैं ऐसे समझकर ) ऐसे माने कि मैं कुछ भी नहीं करता। इस प्रकार इसका पहलेके आधे श्लोकसे सम्बन्ध है। जो इस प्रकार तत्त्वज्ञानी है अर्थात् सब इन्द्रियाँ और अन्तःकरणोंकी चेष्टारूप कर्मोंमें अकर्म देखनेवाला है वह अपनेमें कर्मोंका अभाव देखता है इसलिये उस यथार्थ ज्ञानीका सर्वकर्मसंन्यासमें ही अधिकार है। क्योंकि मृगतृष्णिकामें जल समझकर उसको पीनेके लिये प्रवृत्त हुआ मनुष्य उसमें जलके अभावका ज्ञान हो जानेपर फिर भी वही जल पीनेके लिये प्रवृत्त नहीं होता।

Having accepted actions (as apparent), it was stated that there is no bondage for this knower by them; now, He states that in reality, actions do not exist at all for him—with "Na cha" (referring to 'Naiva' - Not at all) etc.

Anticipating the doubt that even for a knower actions exist from the worldly perspective, and intending the absence of those (actions) from his own perspective, He says "Naiva" (Not at all...).

"Why is he not tainted even while acting?"—anticipating this, He says "Because in reality he does not act"—through the two verses beginning with "Naiva". "Yuktah" means being collected/composed; or (it means) "Endowed with Karma Yoga" (is implied) at the beginning—this view is disregarded by the Acharyas because it depends on 'supplying words' (Adhyahara). The "Tattvavit"—the seer of the Supreme Reality—"Manyeta"—thinks "I do nothing at all."

In anticipation of "When?", He says "Pashyan" (Seeing) etc. The word "Api" (even/also) is connected everywhere. "Pashyan" etc. are the functions of the organs of knowledge; "Gacchan" (moving) is the function of the feet; "Svapan" (sleeping) of the intellect (Buddhi); "Shvasan" (breathing) of the Prana; "Pralapan" (speaking) of the organ of speech; "Visrijan" (letting go) of the anus and generative organ; "Grihnan" (grasping) of the hands; "Unmishan-Nimishan" (opening and closing eyes) of the Prana named Kurma. Even while doing (these), holding that "The senses are acting among the objects of the senses, not I, the unattached Self"—determining this by the intellect, the knower of Truth thinks "I do nothing"; therefore he is not tainted—this is the meaning.

Or (Alternative view): "Objection: If he is thus devoid of the pride of agency, he might perform even forbidden acts with the senses"—anticipating this, He says "Indriyani" etc. "The senses act among sense-objects"—i.e., desired objects; for this reason they might do what is unjust—thinking thus, "Dharayan" (Holding/Restraining) the senses under his control, turning them away from wandering as they please, "Kurvan" (acting/doing)... In this view, the contradiction with the context and the strain of syntax/connection (Anushaklesha) must be resolved.

He clarifies Renunciation (Sannyasa) again by the two verses.

He justifies the statement "He is not tainted" with the two verses beginning with "Naiva". The "Tattvavit"—knower of Truth—"Manyeta"—thinks "I do nothing at all."

The reason there is: "Indriyani" (The senses...) etc. "Indriyani" is an indicator (Upalakshana) for the Pranas (vital airs) etc. as well. "Dharayan"—holding/determining that "The senses etc. are acting among the objects of the senses—their own objects," and not thinking "I am acting among the objects." In "Dharayan" (Holding), the suffix 'Shatri' is used in the sense of 'cause' (Hetu).

Here, "Seeing" etc. are the functions of the five senses of knowledge. "Moving, letting go, speaking, grasping" are of the senses of action. And they are indicators of "Ananda" (Procreation/pleasure) as well. "Breathing" is of the Prana; "Sleeping" is of the Intellect (Buddhi); "Opening and closing eyes" is of the Prana named Kurma—this is the classification. However, the sequence is not intended (is not specific/rigid).

The meaning is that "even while doing these," due to the absence of ego/identification, he is not tainted.

Thus, the knower of the reality of the Self—holding, i.e., contemplating, that the organs of knowledge like the ear, the organs of action like speech, and the vital airs (Pranas) are acting among their own objects—should think, "I do nothing at all."

The meaning is that he should consider: "For me, whose sole nature is Knowledge, such agency is caused by the connection with the senses and vital airs which have Karma as their root, and is not derived from my intrinsic nature."

"Even while performing action, he is not tainted"—anticipating that this is contradictory, He says it is not contradictory due to the absence of the pride of agency—through the two verses beginning with "Naiva".

Being endowed with Karma Yoga, and having gradually become a knower of the Truth, even while performing seeing, hearing, etc., "holding"—i.e., determining by the intellect—that "the senses are acting among the objects of the senses," he "should think" (thinks) that "I do nothing at all."

There, the discrimination is as follows: seeing, hearing, touching, smelling, and eating are functions of the organs of knowledge like the eye etc.; moving is of the feet; sleeping is of the intellect; breathing is of the Prana; speaking is of the organ of speech; letting go is of the anus and generative organ; grasping is of the hands; opening and closing the eyes is of the Prana named Kurma.

Even while performing these actions, the knower of Brahman is not tainted due to the absence of egoism. And such is the Aphorism of the Great Sage (Brahma Sutra 4.1.13): "Upon the attainment of That, there is non-clinging and destruction of subsequent and previous sins respectively, because it is so declared."

"Such things are indeed stated immediately after"—this is the purport.

Regarding "He is not tainted," the intention is the negation of connection along with latent impressions (Vasanas)—so he says "He is not connected."

He concludes it as the subject matter under discussion with "Atah" (Therefore...).

See commentary under 5.9

"Yogayukta" etc. continues up to "for the attainment of the Self" (Atmasiddhaye - 5.11). He whose Self has become the Self of all beings, even while doing everything, is not tainted, because he has ascended to the negation of non-action.

Therefore, even while performing seeing etc., he "holds" thus—he determines with the firmness of understanding: "If the senses like the eye etc. act among their own objects, what is that to me? Indeed, the taint of what is done by one does not affect another."

This indeed is the offering of actions to Brahman. The sign here is his "freedom from attachment" (Gatasangata). Therefore, he is not tainted.

And Yogis perform actions with "mere"—attachment-free and mutually independent—body etc., due to the absence of attachment.

He states that the subject matter of the verse beginning with "Naiva kinchit" (I do nothing at all...) is 'Sannyasa' (Renunciation)—with "Sannyasam" etc.

Since it was (already) clarified by "Jneyah..." (5.3) and "Vishuddhatma..." (5.7), he (Madhvacharya) used the word "Punah" (Again - implying He clarifies Sannyasa again).

And this is clear because the 'abandonment of Sankalpa' (mental resolve/intention), which was not mentioned before, is stated here.

He explains this very point with the two (verses)—While the respective actions are being performed by the organs of knowledge like the eyes, organs of action like speech, varieties of vital airs like Prana, and the fourfold inner instrument—"Dharayan," i.e., determining that "The senses—meaning the senses etc. alone—are 'vartante' (acting/engaging) among the objects of the senses—their respective objects—and not I"; he "Manyeta," i.e., thinks, "I do nothing at all."

"Tattvavit" means the seer of the Supreme Reality; "Yuktah" means one with a concentrated mind.

Or, the connection is: First being "Yuktah" (engaged) in Karma Yoga, and subsequently having become a "Tattvavit" (knower of Truth) through the purification of the mind, he thinks "I do nothing at all."

"How can there be no fruit for the obligatory action performed?"—anticipating this doubt, He answers with the three verses beginning with "Naiva kinchit."

"Tattvavit"—the knower of the Lord's intent; "Yuktah"—endowed with My (the Lord's) feeling/mood; "Naiva kinchit karomi"—"I do nothing at all; but by the Lord's will, by His command, just as He makes me act—like the movement of grass under the control of water—some action happens through me, but I do not do it"—he who thinks thus is not tainted by "sin"—i.e., the fruit born of action.

He describes the state of one of such a nature with "Pashyan" (Seeing) etc. With senses like the eyes etc. made supernatural (alaukika) by the mind filled with emotion (Bhava); "Pashyan"—seeing the Lord's form; "Shrinvan"—hearing the sounds of the flute etc. played by the Lord; "Sprishan"—touching the Lord's lotus feet; "Jighran"—smelling the fragrance of the Lord's face etc.; "Ashnan" (Eating...); "Gacchan"—going along in the sports (Leela) like cow-grazing; "Svapan"—closing eyes during the Leela times; "Shvasan"—releasing sighs due to separation etc.; "Pralapan"—singing like a bee in an intoxicated state due to that feeling; "Visrijan"—giving from a distance in that very state; "Grihnan"—doing embracing etc. of the feet in that very state; "Unmishan"—experiencing His nature by abandoning the intoxicated state (opening eyes); "Nimishan"—closing the eyes due to the experience of that bliss; "Dharayan"—holding that "the senses are acting among the objects of the senses—i.e., the limbs/features of the Lord."

"I do nothing at all"—thus "Yuktah," meaning being composed/concentrated, he "Manyeta," meaning should think/reflect. "Tattvavit"—he who knows the reality, i.e., the true nature of the Self, is the Tattvavit; meaning the Seer of the Supreme Reality.

When or determining the Truth in what manner should he think? This is stated with "Pashyan" (Seeing) etc. "Manyeta" (Should think) connects with the previous (verse).

For such a "Tattvavit"—the true seer who sees only 'inaction' in actions consisting of all the movements of the body (karya) and senses (karana)—his qualification is indeed in the Renunciation of all actions (Sarva-karma-sannyasa), because he sees the absence of action. For indeed, one who proceeded to drink from a mirage thinking it to be water, does not proceed there for the purpose of drinking even after knowing the absence of water.

But he who is again a non-knower of Truth (Atattvavit) and is engaged in Karma Yoga...

Anticipating the objection that "Even while acting, he is not tainted" (5.7) is contradictory, He states that it is not contradictory because of his being "free from dualities" (Nirdvandva) due to the absence of the pride of agency etc., even while the activities of all senses exist—with "Naiva kinchit" (Not anything at all...).

The activities of the mind and senses are specified up to "Unmishan nimishan api" (Even opening and closing the eyes). "Indeed, these senses are acting among their own objects, not I".

holding this view like a Sankhya (Knower), he is not tainted. And so it has been stated by the Sutra-maker (Vyasa): "Upon the attainment of That, there is non-clinging and destruction of subsequent and previous sins..." (Brahma Sutra 4.1.13). He is not bound by actions—this is the meaning.

Yuktah, remaining absorbed in the Self; tattva-vit, the knower of Reality-knower of the real nature of Truth, of the Self, i.e., the seer of the supreme Reality; manyeta, should think; 'na karomi eva, I certainly do not do; kincit, anything.'
Having realized the Truth, when or how should he think? This is being answered; Api, even; pasyan, while seeing; srnvan, hearing; sprsan, touching; jighran, smelling; asnan, eating; gacchan, moving; svapan, sleeping; svasan, breathing; pralapan, speaking; visrjan, releasing; grhnan, holding; unmisan, opening; nimisan, closing the eyes. All these are to be connected with the above manyeta (should think).
For the man who has known the Truth thus, who finds nothing but inaction in action-in all the movements of the body and organs-, and who has full realization, there is competence only for giving up all actions because of his realization of the nonexistence of actions. Indeed, one who proceeds to drink water in a mirage thinking that water is there, surely does not go there itself for drinking water even after knowing that no water exists there!

Thus he who knows the truth concerning the self should reflect in mind that the ear and the other organs of sensation (Jnanendriyas) as also organs of action (Karmendriyas) and the vital currents (the Pranas) are occupied with their own respective objects. Thus he should know, 'I do not do anything at all.' He should reflect, 'My intrinsic nature is one of knowledge. The sense of agency comes because of the association of the self with the senses and the Pranas which are rooted in Karma. It does not spring from my essential nature.'