Bhagavad Gita - Chapter 5 - Shloka (Verse) 9

व्याख्या--'तत्त्ववित् युक्तः'--यहाँ ये पद सांख्य-योगके 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?

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।

He introduces the immediately following verse (along with the half-verse, treating 8-9 as a unit) with an expectation—beginning with "Kada" (When/How...).

In the state of performing various actions through the organs of knowledge like eyes, organs of action like speech, varieties of vital airs like Prana, and the fourfold inner instrument; contemplating that "all engagement in those respective objects belongs to the senses alone," the knower understands that "I do nothing at all"—this is the meaning.

Even in the absence of an injunction for the stated knower, due to the power of Knowledge, he desires the 'Renunciation of action' which is of the nature of the fruit (of knowledge) and which has become the resulting act of his realization—(referring to Bhashya) "Yasya" (Of whom...).

Anticipating the doubt, "Since engagement in actions is possible for the knower just like the ignorant, how can there be qualification for Sannyasa?"—he says "Na hi" (For indeed not...).

"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."

Thus, having stated the answer to the direct question asked by Arjuna, he now shows the 'intentional' statement of the Lord—who knows Arjuna's inner mind—for the sake of connection with the answer, beginning with "Yata" (Since...) etc. "Yuktah" here means one established in Yoga; "Tattvavit" means one possessing the special knowledge of the reality of the Self included therein. He states that with "Evam atmatattvavit" (Thus the knower of the Self-reality...).

"Seeing, hearing, touching, smelling, eating"—these are the functions of the organs of knowledge named eye, ear, skin, nose, and tongue. "Moving, speaking, letting go, grasping"—these are the functions of the organs of action like feet etc. There, "Visrijan" (Letting go) includes the functions of the anus and the generative organ. And it is said (Yajnavalkya Smriti 3.93-94): "The anus and the generative organ are senses for 'visarga' (letting go) and are equal in action; (one) in the discharge of feces and (other) in the discharge of desire (semen)."

"Sleeping, breathing, opening eyes, closing eyes"—these are indeed functions of the Prana. Although sleep is a modification of Tamas, its dependence on Prana is established. "Unmishan, Nimishan"—this is the function of the Prana named Vyana. "Shvasan"—this is the function of the specific Prana named 'Prana'. "Grihnan" (Grasping)—though referring to the function of the hand, by 'Tantra' (extension/implication) it also grasps the function of the Apana. As per the Shruti: "He sought to grasp it by the Apana... he who is the Vayu is the grasper of food" (Aitareya Upanishad 3.10).

Thus, to make known this classification, it was stated (in the Bhashya): "The organs of knowledge like the ear, the organs of action like speech, and the Pranas." The purport is that the word "Indriya" here, due to being the cause of the activity etc. of all senses, indicates the 'Chief Prana' (Mukhya Prana)—well known in the Dialogue of Pranas etc.—through 'Ajahal-lakshana' (indication where the primary meaning is not abandoned). To manifest that "Indriyartheshu" (among sense objects) is also indicative in the same way, it was stated "Svavishayeshu" (among their own objects).

(Objection): "Since agency belongs to the Self alone as established by 'The agent, on account of scripture having a purport' (Brahma Sutra 2.3.33) etc., would not the superimposition of agency on the inert senses and Pranas, and the idea of non-agency in oneself, be merely a delusion?"—To this (Ramanuja) says "Jnanaikasvabhavasya" (Of one whose sole nature is Knowledge...).

Here, the contemplation of the "falsity of actions"—as stated by others (Shankara)—is incorrect; because that would lead to the contingency of not being able to contemplate even "The senses act among sense objects" (since in absolute falsity/Maya, such distinction is moot). The word "Karma-mula" (Rooted in Karma) is used to distinguish this from the senses etc. accepted by the Liberated soul out of his own will, and to manifest the adventitious nature (Aupadhikatva) of the limiting adjuncts. "Idrisham" (Such agency)—means of the nature of merit and demerit—this is the meaning. Here, the term "Tattvavit" refers to the unconditioned (Nirupadhika) nature; therefore, unlike in "The effect and the cause..." (Gita 13.20), there is no statement here regarding the division of the activities of the Sentient (Chit) and Insentient (Achit).

एक ज्ञानी सिद्ध पुरुष भी जगत् में औरों के समान ही कुशलतापूर्वक कर्म करते हुए रहता है न कि पाषाण की प्रतिमा के समान निष्क्रिय होकर। सर्व सामान्य और स्वाभाविक क्रियायों की एक सूची ही इन दो श्लोकों में दी हुई है जैसे देखता हुआ सुनता हुआ৷৷.आदि। भगवान् कहते हैं कि जीवन की इन अपरिहार्य क्रियायों में ज्ञानी पुरुष किसी प्रकार का कर्तृत्व अभिमान नहीं रखता।निद्रा अवस्था में अहंकार के अभाव में हमें अपनी श्वसन क्रिया का कोई भान नहीं रहता। इसी प्रकार अहंकार के नष्ट होने पर उपर्युक्त सभी क्रियाएँ अपने स्वाभाविक रूप से होती रहती हैं। परन्तु ज्ञानी पुरुष को सदा यह भान रहता है कि मैं किंचिन्मात्र कर्म नहीं करता हूँ। इसका अर्थ यह नहीं हुआ कि सिद्ध पुरुष उपचाररहित नींद में चलने वाला रोगी बन जाता है दोनों में मुख्य भेद यह है कि नींद में चलने वाले को किसी प्रकार का भान नहीं रहता जबकि ज्ञानी पुरुष अपने चैतन्य स्वरूप के प्रति सदा जागरूक रहता है।युक्त अर्थात् आत्मस्वरूप में स्थित इस शब्द के द्वारा यह सूचित करते हैं कि अहंकार का पूर्ण त्याग करना केवल आत्मज्ञानी के लिये ही संभव हो सकता है। इस युक्तता में साधक तथा सिद्ध पुरुषों के भेद से कुछ तारतम्य होता है। जहाँ साधकगण अध्ययन श्रवण मनन आदि की सहायता से बौद्धिक स्तर पर स्वस्वरूप के प्रति सजग रहने का प्रयत्न करते हैं वहाँ सिद्ध पुरुष के लिए तो स्वस्वरूपानुभूति सदा सहज रूप में बनी ही रहती है।अत अहंकार का त्याग करने के लिए हमको आत्मज्ञान प्राप्त करना चाहिए। जाग्रत अवस्था के अपने व्यक्तित्व का विस्मरण होने पर ही हम अपने ही बनाये स्वप्न के शिकार बन जाते हैं। स्वप्नावस्था के दुखों का अन्त तभी होगा जब हम पुन अपने जाग्रत अवस्था के स्वरूप का साक्षात्कार कर लेंगे।इसी प्रकार मैं कर्ता हूँ इस अविद्या जनित कर्तृत्व भाव की निवृत्ति आत्मस्वरूप के सम्यक् ज्ञान से ही होगी कि आत्मा अर्थात् मैं अकर्ता हूँ। इसी तथ्य को इस श्लोक में दर्शाया गया है कि ज्ञानी पुरुष जानता है कि इन्द्रियाँं अपनेअपने विषयों में विचरण करती हैं जबकि आत्मा सदा अकर्त्ता ही है।यदि समुद्र चेतन होता तो वह स्वयं में ही उत्पन्न और नष्ट होती हुई लहरों को देख सकता। आत्मस्वरूप में स्थित ज्ञानी पुरुष शरीरादि उपाधियों द्वारा किये जा रहे कर्मों को साक्षी भाव से देखता रहता है। टंकण (टाइप) करते हुए हम अपनी उँगलियों को कार्यरत देख सकते हैं और तब टाइप राइटर पर चलती उँगलियों की क्रिया एक क्रीड़ा बन जाती है। यही स्थिति है ज्ञानी पुरुष की। चिन्ता और विक्षेप से रहित हुआ आत्मानुभूति में स्थित पुरुष का यह निश्चयात्मक ज्ञान होता है कि मैं किंचिन्मात्र कर्म नहीं करता हूँ।परन्तु कर्म में ही प्रवृत्त अतत्त्ववित् पुरुष को किस प्रकार कर्म करने चाहिये भगवान् कहते हैं

"Yogayukta" (Endowed with Yoga) etc.—this 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 (Akaranapratisedha).

Therefore, even while seeing etc. (referring to verse 5.8-9), he holds thus—he determines with the firmness of understanding: "If the senses like the eye etc. move 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.

There, stated as "Pashyan, shrinvan, sprishan, jighran, ashnan" (seeing, hearing, touching, smelling, eating)—these are the functions of the five organs of knowledge: eye, ear, skin, nose, and tongue; namely sight, hearing, touch, smell, and eating.

Stated as "Gacchan, pralapan, visrijan, grihnan" (moving, speaking, letting go, grasping)—these are the functions of the five organs of action: feet, speech, anus, generative organ, and hands; namely motion, speech, excretion, and grasping.

"Shvasan" (breathing)—this is an indicator (Upalakshana) for the functions of the pentad of Pranas (vital airs). "Unmishan nimishan" (opening and closing eyes)—for the pentad of subsidiary pranas like Naga, Kurma, etc. "Svapan" (sleeping)—for the fourfold inner instrument (Antahkarana).

These two verses (8 and 9) have been explained by breaking the textual order in favor of the order of meaning.

Since he sees only the non-agency of the Self even within all activities, therefore "Even while acting, he is not tainted"—this has been stated quite logically; this is the purport.

"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... (is discussed next).

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.

प्रलपन् speaking? विसृजन् letting go? गृह्णन् seizing? उन्मिषन् opening (the eyes)? निमिषन् closing (the eyes)? अपि also? इन्द्रियाणि the senses? इन्द्रियार्थेषु amongst the senseobjects? वर्तन्ते move? इति thus? धारयन् being convinced.Commentary The liberated sage or a Jnani always remains as a witness of the activities of the senses as he identifies himself with the Self or Brahman. He thinks and says? I do not see the eyes perceive. I do not hear the ears hear. I do not smell? the nose smells? etc. He beholds,inaction in action as he has burnt his actions in the fire of wisdom. (Cf.XIV.1923)

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.'