विवेचन सारांश
Bhagavān's Wisdom on Action That Liberates the Soul
Chapter 4 of Śrīmad Bhagavad Gītā is Jñāna Karma Sanyāsa Yoga - The Yoga of Knowledge and the Disciplines of Action
The session commenced with a serene invocation, offering prayers to the revered Guru Paramparā and Bhagavān Śrī Kṛṣṇa:
Guru Brahmā Guru Viṣhṇuḥ Guru Devo Maheśvaraḥ
Guru Sākṣāt Paraṁ Brahma Tasmai Śrī Gurave Namaḥ
Krishnāya Vāsudevāya Haraye Paramātmane
Praṇatakleśanāśāya Govindāya Namo Namaḥ
Om Pārthāya pratibodhitāṁ bhagavatā nārāyaṇena svayam
Vyāsena grathitāṁ purāṇamuninā madhye mahābhārate|
Advaitāmṛtavarṣiṇīṁ bhagavatīṁ aṣṭādaśādhyāyinīṁ
Ambatvāmanusandadhāmi bhagavadgīte bhavadveṣiṇīm||
Verses 10 to 18 of Chapter 4 fall in the midst of one of the most profound and captivating sections of the Bhagavad Gītā. This chapter, often referred to as Jñāna Karma Sannyāsa Yoga, is especially significant, as Śrī Kṛṣṇa compassionately reveals the subtle art of action — what must be done, and what must be consciously avoided.
This discourse holds particular relevance for all of us, as it directly addresses the nature of Karma — the actions we perform in our daily lives. In the preceding verses, Bhagavān declares the very essence of His divine manifestations:
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām |
dharma-saṃsthāpanārthāya sambhavāmi yuge yuge || 4 - 8 ||
The session commenced with a serene invocation, offering prayers to the revered Guru Paramparā and Bhagavān Śrī Kṛṣṇa:
Guru Brahmā Guru Viṣhṇuḥ Guru Devo Maheśvaraḥ
Guru Sākṣāt Paraṁ Brahma Tasmai Śrī Gurave Namaḥ
Krishnāya Vāsudevāya Haraye Paramātmane
Praṇatakleśanāśāya Govindāya Namo Namaḥ
Om Pārthāya pratibodhitāṁ bhagavatā nārāyaṇena svayam
Vyāsena grathitāṁ purāṇamuninā madhye mahābhārate|
Advaitāmṛtavarṣiṇīṁ bhagavatīṁ aṣṭādaśādhyāyinīṁ
Ambatvāmanusandadhāmi bhagavadgīte bhavadveṣiṇīm||
Verses 10 to 18 of Chapter 4 fall in the midst of one of the most profound and captivating sections of the Bhagavad Gītā. This chapter, often referred to as Jñāna Karma Sannyāsa Yoga, is especially significant, as Śrī Kṛṣṇa compassionately reveals the subtle art of action — what must be done, and what must be consciously avoided.
This discourse holds particular relevance for all of us, as it directly addresses the nature of Karma — the actions we perform in our daily lives. In the preceding verses, Bhagavān declares the very essence of His divine manifestations:
paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām |
dharma-saṃsthāpanārthāya sambhavāmi yuge yuge || 4 - 8 ||
The central purpose of His Avatāra — His divine descent — is the establishment of Dharma in the world.
As human beings, our lives are entangled in countless desires — wealth, fame, power, pleasures. Yet, amidst this endless chase, there inevitably comes a moment when one begins to reflect on a desire truly worth pursuing: the longing for Mokṣa — liberation from the cycle of birth and death, the escape from the entrapment of this world.
Bhagavān paints a powerful metaphor: we are like fish caught in a net. Each of us clings to our own understanding of Mukti and treads paths that seem promising, but the mind often finds itself trapped in confusion. In this state of helplessness, Śrī Kṛṣṇa offers a remarkably simple yet profound teaching.
In this chapter, Bhagavān gently assures us that liberation need not be distant or difficult. If one performs every action — however ordinary — with perfection, with the right understanding and attitude, that very action becomes the means to freedom.
Śrī Kṛṣṇa reveals several key insights in this adhyaya:
As human beings, our lives are entangled in countless desires — wealth, fame, power, pleasures. Yet, amidst this endless chase, there inevitably comes a moment when one begins to reflect on a desire truly worth pursuing: the longing for Mokṣa — liberation from the cycle of birth and death, the escape from the entrapment of this world.
Bhagavān paints a powerful metaphor: we are like fish caught in a net. Each of us clings to our own understanding of Mukti and treads paths that seem promising, but the mind often finds itself trapped in confusion. In this state of helplessness, Śrī Kṛṣṇa offers a remarkably simple yet profound teaching.
In this chapter, Bhagavān gently assures us that liberation need not be distant or difficult. If one performs every action — however ordinary — with perfection, with the right understanding and attitude, that very action becomes the means to freedom.
Śrī Kṛṣṇa reveals several key insights in this adhyaya:
- The divine purpose behind His Avatāra — His birth and presence in this world.
- The secret of performing Karma in a manner that purifies and liberates.
While Bhagavān’s Janma (birth) and Karma (actions) are divine, beyond all binding, our own birth and actions are shaped by the residue of desires accumulated over countless lifetimes. Our present Janma and Karma are fruits born of those very impressions.
Bhagavān moves through the cycles of appearance and withdrawal in this world as a king would — freely, by choice. In contrast, our existence is comparable to that of a prisoner confined within the walls of a cell, bound by the iron chains of past actions and desires.
Beyond the grand cosmic purpose of re-establishing Dharma, Bhagavān’s Avatāra has a more intimate and loving reason — to meet His Bhaktas, His devout devotees. Śrī Hanumānjī, the embodiment of devotion and service, was fully aware of this hidden purpose. Bhagavān descends so that His devotees might witness, learn, and walk the path that leads them from ordinary human existence to Puruṣottama — the best among men.
Through His own divine life — His Divya Janma — Bhagavān has demonstrated how one can live as an ideal son, an ideal friend, husband, father, and leader. And through the Bhagavad Gita, He has graciously laid open the path that leads to Him.
Verse 9 beautifully encapsulates the essence: by understanding the nature of Bhagavān’s birth and actions, one is freed from the cycle of rebirth.
Just as a student must pass an entrance examination to qualify for a place among doctors or engineers, so too must the seeker gain the qualification for liberation — and that qualification is none other than the knowledge and deep contemplation upon the life and actions of Śrī Kṛṣṇa.
Bhagavān, with boundless compassion, reveals this timeless wisdom — Vetti Tattva (Knowledge of Truth) — to Arjuna, and through Arjuna, to each one of us.
Bhagavān moves through the cycles of appearance and withdrawal in this world as a king would — freely, by choice. In contrast, our existence is comparable to that of a prisoner confined within the walls of a cell, bound by the iron chains of past actions and desires.
Beyond the grand cosmic purpose of re-establishing Dharma, Bhagavān’s Avatāra has a more intimate and loving reason — to meet His Bhaktas, His devout devotees. Śrī Hanumānjī, the embodiment of devotion and service, was fully aware of this hidden purpose. Bhagavān descends so that His devotees might witness, learn, and walk the path that leads them from ordinary human existence to Puruṣottama — the best among men.
Through His own divine life — His Divya Janma — Bhagavān has demonstrated how one can live as an ideal son, an ideal friend, husband, father, and leader. And through the Bhagavad Gita, He has graciously laid open the path that leads to Him.
Verse 9 beautifully encapsulates the essence: by understanding the nature of Bhagavān’s birth and actions, one is freed from the cycle of rebirth.
Just as a student must pass an entrance examination to qualify for a place among doctors or engineers, so too must the seeker gain the qualification for liberation — and that qualification is none other than the knowledge and deep contemplation upon the life and actions of Śrī Kṛṣṇa.
Bhagavān, with boundless compassion, reveals this timeless wisdom — Vetti Tattva (Knowledge of Truth) — to Arjuna, and through Arjuna, to each one of us.
4.10
vītarāgabhayakrodhā, manmayā māmupāśritāḥ,
bahavo jñānatapasā, pūtā madbhāvamāgatāḥ. 4.10
Completely rid of attachment, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom, many have become one with Me even in the past.
In this verse, Śrī Kṛṣṇa beautifully reveals that to understand and attain Him, one must possess certain inner qualifications. Just as a student must meet specific criteria to secure admission into a school or college, a seeker must prepare and qualify oneself to receive the highest spiritual knowledge.
One of the foremost qualifications is Tapa — austerity. Here, Tapa does not merely imply enduring physical hardships, but rather the capacity to happily and willingly embrace challenges, without mental agitation or resistance. It is the cheerful endurance of difficulties for a noble purpose.
However, Śrī Kṛṣṇa emphasizes a specific kind of austerity — Jñāna Tapa — the austerity of knowledge. This involves the sincere and often challenging pursuit of spiritual understanding; the effort one puts into studying scriptures like the Bhagavad Gītā and other Śāstras is itself a form of Jñāna Tapa. The struggle to comprehend the subtle truths of the Gītā, the commitment to reflect deeply upon its teachings, and the perseverance to apply them in life — all these are steps in this sacred discipline.
Even Sage Śukadeva, before beginning the narration of the Śrīmad Bhāgavatam, declares that he is embarking upon a journey of Jñāna Tapa. The study of texts like the Bhagavad Gītā and the Purāṇas is itself a form of intellectual austerity, one that gradually purifies the mind and leads it closer to realization.
Another vital qualification highlighted in this verse is freedom from attachment, fear, and anger — vītarāgabhayakrodha. Life must be approached with the spirit of penance and surrender. Saints like Mīrābāī, Tukārām, and countless others exemplified this. Despite facing immense worldly struggles, they remained unshaken in their devotion and surrendered themselves entirely at the feet of Bhagavān.
Such wholehearted surrender and devotion gradually dissolve attachment, fear, and anger from the heart. This inner transformation prepares the seeker for true Jñāna Tapa. Bhagavān Himself refers to this as Jñāna Ki Tapasyā — the penance of knowledge — which purifies the heart, leading the aspirant, step by step, toward divine realization.
Ultimately, it is this process of purification, born of austerity, surrender, and study, that enables one to attain madbhāvam — oneness with Bhagavān.
One of the foremost qualifications is Tapa — austerity. Here, Tapa does not merely imply enduring physical hardships, but rather the capacity to happily and willingly embrace challenges, without mental agitation or resistance. It is the cheerful endurance of difficulties for a noble purpose.
However, Śrī Kṛṣṇa emphasizes a specific kind of austerity — Jñāna Tapa — the austerity of knowledge. This involves the sincere and often challenging pursuit of spiritual understanding; the effort one puts into studying scriptures like the Bhagavad Gītā and other Śāstras is itself a form of Jñāna Tapa. The struggle to comprehend the subtle truths of the Gītā, the commitment to reflect deeply upon its teachings, and the perseverance to apply them in life — all these are steps in this sacred discipline.
Even Sage Śukadeva, before beginning the narration of the Śrīmad Bhāgavatam, declares that he is embarking upon a journey of Jñāna Tapa. The study of texts like the Bhagavad Gītā and the Purāṇas is itself a form of intellectual austerity, one that gradually purifies the mind and leads it closer to realization.
Another vital qualification highlighted in this verse is freedom from attachment, fear, and anger — vītarāgabhayakrodha. Life must be approached with the spirit of penance and surrender. Saints like Mīrābāī, Tukārām, and countless others exemplified this. Despite facing immense worldly struggles, they remained unshaken in their devotion and surrendered themselves entirely at the feet of Bhagavān.
Such wholehearted surrender and devotion gradually dissolve attachment, fear, and anger from the heart. This inner transformation prepares the seeker for true Jñāna Tapa. Bhagavān Himself refers to this as Jñāna Ki Tapasyā — the penance of knowledge — which purifies the heart, leading the aspirant, step by step, toward divine realization.
Ultimately, it is this process of purification, born of austerity, surrender, and study, that enables one to attain madbhāvam — oneness with Bhagavān.
ye yathā māṃ prapadyante, tāṃstathaiva bhajāmyaham,
mama vartmānuvartante, manuṣyāḥ(ph) pārtha sarvaśaḥ. 4.11
Completely rid of attachment, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom, many have become one with Me even in the past.
This verse beautifully highlights the categories — the varied types — of seekers who turn toward Bhagavān, and also the fruit they receive as a result of offering their time, love, and devotion to Him.
Those who approach Bhagavān with sincerity are never left unanswered, for He, in turn, reaches out to them with equal grace and compassion. The relationship between the devotee and Bhagavān is always reciprocal.
When a devotee loves Śrī Kṛṣṇa as a mother would love her child — waking Him, feeding Him (Bhojan), singing to Him, adorning Him (Śṛṅgār), and serving Him in countless loving ways (Sevā) — Bhagavān too assumes the role of a child and offers His devotee the affection and attention a mother longs for.
When approached as a friend, as in the case of Sudāmā, Bhagavān welcomes and treasures the devotee with the same warmth and loyalty. Śrī Kṛṣṇa Himself declares that, however one approaches Him — whatever the intention, whatever the emotion — He accepts it, embraces it, and responds in kind.
Thus, the path of worship and the bhāvanā (emotional attitude) behind it are of great importance in realizing Bhagavān as Param Tattva — the Ultimate Truth.
The Bhagavad Gītā itself is a perfect example of this relationship. It was spoken by Śrī Kṛṣṇa to Arjuna, not as a distant master to a student, but as a compassionate friend (Sakhā). To truly understand the essence of the Gītā, one must place oneself in Arjuna’s position — only then will its wisdom come alive and enter one’s heart in a personal and transformative way.
The love and devotion Arjuna held for Śrī Kṛṣṇa are rooted in profound bhāvanā — pure and selfless emotion — and it is this attitude we must aspire to nurture in our own hearts.
Those who approach Bhagavān with sincerity are never left unanswered, for He, in turn, reaches out to them with equal grace and compassion. The relationship between the devotee and Bhagavān is always reciprocal.
When a devotee loves Śrī Kṛṣṇa as a mother would love her child — waking Him, feeding Him (Bhojan), singing to Him, adorning Him (Śṛṅgār), and serving Him in countless loving ways (Sevā) — Bhagavān too assumes the role of a child and offers His devotee the affection and attention a mother longs for.
When approached as a friend, as in the case of Sudāmā, Bhagavān welcomes and treasures the devotee with the same warmth and loyalty. Śrī Kṛṣṇa Himself declares that, however one approaches Him — whatever the intention, whatever the emotion — He accepts it, embraces it, and responds in kind.
Thus, the path of worship and the bhāvanā (emotional attitude) behind it are of great importance in realizing Bhagavān as Param Tattva — the Ultimate Truth.
The Bhagavad Gītā itself is a perfect example of this relationship. It was spoken by Śrī Kṛṣṇa to Arjuna, not as a distant master to a student, but as a compassionate friend (Sakhā). To truly understand the essence of the Gītā, one must place oneself in Arjuna’s position — only then will its wisdom come alive and enter one’s heart in a personal and transformative way.
The love and devotion Arjuna held for Śrī Kṛṣṇa are rooted in profound bhāvanā — pure and selfless emotion — and it is this attitude we must aspire to nurture in our own hearts.
kāṅkṣantaḥ(kh) karmaṇāṃ(m) siddhiṃ(m), yajanta iha devatāḥ,
kṣipraṃ(m) hi mānuṣe loke, siddhirbhavati karmajā. 4.12
In this world of human beings, men seeking the fruition of their activities, worship the gods; for success born of actions follows quickly.
Śrī Kṛṣṇa further acknowledges a deep truth about human life — that many approach Him or other deities with desires to be fulfilled. He does not condemn this, for human life is inherently complex, entangled with unavoidable duties, responsibilities, and needs.
It is not wrong to seek the fulfillment of genuine desires. Just as every household has its basic necessities, the human heart, too, seeks security, comfort, and success in worldly life. Bhagavān has appointed various devatās (deities) to distribute and facilitate the fulfillment of such desires.
A mother lovingly plays many roles within the family to meet the needs of her children; similarly, the Vedas, revered as Veda Mātā, lay out various paths of worship tailored to specific desires.
Based on our aspirations, we worship different deities in different ways. We invoke Gaṇeśa for success, Durgā Mā for strength, Satyanārāyaṇa Swāmy for auspiciousness, and Lakṣmī Devī for wealth and prosperity. These forms of worship, when performed with faith, often yield results swiftly (śīghram).
Bhagavān does not specifically mention these ritualistic pūjās in the Gītā, nor does He prohibit anyone from following the traditions of their family or culture. Such pūjās indeed hold their own merits and make worldly life smooth and meaningful.
Yet, Śrī Kṛṣṇa gently reminds us that the ultimate purpose of life is not merely the fulfillment of worldly desires, but liberation (Mokṣa). The temporary blessings received through these pūjās should ultimately guide us toward the highest goal — union with Him.
It is not wrong to seek the fulfillment of genuine desires. Just as every household has its basic necessities, the human heart, too, seeks security, comfort, and success in worldly life. Bhagavān has appointed various devatās (deities) to distribute and facilitate the fulfillment of such desires.
A mother lovingly plays many roles within the family to meet the needs of her children; similarly, the Vedas, revered as Veda Mātā, lay out various paths of worship tailored to specific desires.
Based on our aspirations, we worship different deities in different ways. We invoke Gaṇeśa for success, Durgā Mā for strength, Satyanārāyaṇa Swāmy for auspiciousness, and Lakṣmī Devī for wealth and prosperity. These forms of worship, when performed with faith, often yield results swiftly (śīghram).
Bhagavān does not specifically mention these ritualistic pūjās in the Gītā, nor does He prohibit anyone from following the traditions of their family or culture. Such pūjās indeed hold their own merits and make worldly life smooth and meaningful.
Yet, Śrī Kṛṣṇa gently reminds us that the ultimate purpose of life is not merely the fulfillment of worldly desires, but liberation (Mokṣa). The temporary blessings received through these pūjās should ultimately guide us toward the highest goal — union with Him.
cāturvarṇyaṃ(m) mayā sṛṣṭaṃ(ṅ), guṇakarmavibhāgaśaḥ,
tasya kartāRāmapi māṃ(m), viddhyakartāRāmavyayam. 4.13
The four orders of society (viz., the Brāhmana, the Kṣatriya, the Vaiśya and the śūdra) were created by Me, classifying them according to the Guṇas predominant in each and apportioning corresponding duties to them; though the originator of this creation, know Me, the Immortal Lord, to be a non-doer.
In this verse, Bhagavān Śrī Kṛṣṇa discusses an essential aspect of societal order — the creation of the fourfold system known as Varṇa Vyavasthā. This system, often misunderstood, is established not merely based on Janma (birth) but primarily on the foundation of Guṇa (qualities) and Karma (actions).
The term Guṇa is a significant and technical term used throughout the Bhagavad Gītā, referring to the three fundamental qualities — Sattva (purity and harmony), Rajas (passion and activity), and Tamas (inertia and ignorance). Each individual, based on the predominance of these Guṇas, performs actions (Karma) that shape their role and contribution to society.
Bhagavān's design of this system is both precise and purposeful, intended for the smooth functioning and upliftment of society. Much like a well-governed nation divides its responsibilities into distinct departments — for defense, economy, social welfare, and education — this divine structure assigns roles for the collective benefit.
The Varṇa system comprises four broad categories: Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra. Each is a manifestation of one's inherent Guṇas and corresponding Karma. Bhagavān clearly states that He is the originator of this system — Māṃ Viddhi — yet He remains unattached to it, beyond the sense of doership.
This is a subtle but profound truth: though the system is established by Him, He is not bound by its workings. Similarly, the outcomes of our actions are shaped by our efforts and qualities. Bhagavān is like an impartial examiner — the one who has designed the framework but is not responsible for the student's performance. The student's success or failure rests solely on their preparation and effort.
This idea is elaborated further in the 14th Chapter, especially in the verse:
ūrddhvaṃ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ |
jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ || 14 - 18 ||
The term Guṇa is a significant and technical term used throughout the Bhagavad Gītā, referring to the three fundamental qualities — Sattva (purity and harmony), Rajas (passion and activity), and Tamas (inertia and ignorance). Each individual, based on the predominance of these Guṇas, performs actions (Karma) that shape their role and contribution to society.
Bhagavān's design of this system is both precise and purposeful, intended for the smooth functioning and upliftment of society. Much like a well-governed nation divides its responsibilities into distinct departments — for defense, economy, social welfare, and education — this divine structure assigns roles for the collective benefit.
The Varṇa system comprises four broad categories: Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra. Each is a manifestation of one's inherent Guṇas and corresponding Karma. Bhagavān clearly states that He is the originator of this system — Māṃ Viddhi — yet He remains unattached to it, beyond the sense of doership.
This is a subtle but profound truth: though the system is established by Him, He is not bound by its workings. Similarly, the outcomes of our actions are shaped by our efforts and qualities. Bhagavān is like an impartial examiner — the one who has designed the framework but is not responsible for the student's performance. The student's success or failure rests solely on their preparation and effort.
This idea is elaborated further in the 14th Chapter, especially in the verse:
ūrddhvaṃ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ |
jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ || 14 - 18 ||
which explains how beings evolve or devolve based on the dominance of the Guṇas.
na māṃ(ṅ) karmāṇi limpanti, na me karmaphale spṛhā,
iti māṃ(m) yo'bhijānāti, karmabhirna sa badhyate. 4.14
Since I have no craving for the fruit of actions, actions do not taint Me. Even he who thus knows Me in reality is not bound by actions.
Moving forward, Bhagavān Śrī Kṛṣṇa shifts focus to His actions. He introduces a beautiful term — karmaphale spṛhā — the longing or attachment toward the fruits of one's actions.
Bhagavān declares that although He engages in Karma, His actions do not bind Him, nor does He harbor any attachment to their results. His actions are performed in perfect detachment, free from personal desire or expectation. This freedom keeps Him untouched, untainted, and unaffected by the outcomes of His deeds.
In contrast, human beings are usually bound by attachment to the fruits of their actions. The desire for success, fear of failure, and attachment to results create bondage and entangle one in the endless cycle of action and reaction, leading to repeated birth and death.
As Ādi Śaṅkarācārya beautifully reminds us in Bhaja Govindam:
“punarapi jananam punarapi maraṇam
punarapi jananī jaṭhare śayanam”
This cycle continues endlessly until one learns the art of detached action — acting without being enslaved by karmaphale spṛhā.
Bhagavān assures Arjuna that many seekers in the past have adopted this path and attained liberation. Those who understand this wisdom and emulate Bhagavān’s example of selfless action become free from the bonds of Karma, transcending both fear and desire.
Bhagavān declares that although He engages in Karma, His actions do not bind Him, nor does He harbor any attachment to their results. His actions are performed in perfect detachment, free from personal desire or expectation. This freedom keeps Him untouched, untainted, and unaffected by the outcomes of His deeds.
In contrast, human beings are usually bound by attachment to the fruits of their actions. The desire for success, fear of failure, and attachment to results create bondage and entangle one in the endless cycle of action and reaction, leading to repeated birth and death.
As Ādi Śaṅkarācārya beautifully reminds us in Bhaja Govindam:
“punarapi jananam punarapi maraṇam
punarapi jananī jaṭhare śayanam”
This cycle continues endlessly until one learns the art of detached action — acting without being enslaved by karmaphale spṛhā.
Bhagavān assures Arjuna that many seekers in the past have adopted this path and attained liberation. Those who understand this wisdom and emulate Bhagavān’s example of selfless action become free from the bonds of Karma, transcending both fear and desire.
evaṃ(ñ) jñātvā kṛtaṃ(ṅ) karma, pūrvairapi mumukṣubhiḥ,
kuru karmaiva tasmāttvaṃ(m), pūrvaiḥ(ph) pūrvataraṃ(ṅ) kṛtam. 4.15
Having known thus, action was performed even by the ancient seekers for liberation; therefore, do you also perform actions as have been performed by the ancients from antiquity.
Bhagavān Śrī Kṛṣṇa reminds Arjuna that this profound path of right action — of understanding how to act without being bound by one’s actions — is not a newly revealed teaching, but an eternal truth, followed and mastered by the great ones of the past.
He says that many noble souls in earlier ages perfected the art of detached action, understanding the subtle difference between outward activity and inward non-attachment. By doing so, they freed themselves from bondage and attained Mokṣa (liberation). These seekers, who earnestly longed for freedom from this endless cycle of birth and death, are referred to as Mumukṣus — those who seek Mukti.
Bhagavān encourages Arjuna to follow in the footsteps of these great souls, walk the same time-tested path, and uplift his own life. The ultimate aim, He says, must not be mere worldly success but true liberation, just as the Mumukṣus of the past have achieved.
He says that many noble souls in earlier ages perfected the art of detached action, understanding the subtle difference between outward activity and inward non-attachment. By doing so, they freed themselves from bondage and attained Mokṣa (liberation). These seekers, who earnestly longed for freedom from this endless cycle of birth and death, are referred to as Mumukṣus — those who seek Mukti.
Bhagavān encourages Arjuna to follow in the footsteps of these great souls, walk the same time-tested path, and uplift his own life. The ultimate aim, He says, must not be mere worldly success but true liberation, just as the Mumukṣus of the past have achieved.
kiṃ(ṅ) karma kimakarmeti, kavayo'pyatra mohitāḥ,
tatte karma praVākṣyāmi, yajjñātvā mokṣyase'śubhāt. 4.16
What is action and what is inaction? Even men of intelligence are puzzled over this question. Therefore, I shall expound to you the truth about action, knowing which you will be freed from its evil effects i.e., the shackles of karma.
In this verse, Bhagavān further deepens the discussion by introducing the subtle and often misunderstood nature of Karma. He addresses the confusion that even the most learned — the Kavayaḥ (wise seers) — have faced over time.
These highly intelligent and scholarly sages, despite their knowledge, often grappled with the question: "What truly is Karma (Action) and what is Akarma (Inaction)?" Bhagavān points out how easy it is to fall into illusion regarding this distinction, as the truth of action is not always what it appears to be on the surface.
To dispel this confusion, Bhagavān promises to explain the secret (rahasya) of Karma, enabling one to discern between Punya (meritorious actions) and Pāpa (sinful actions), and ultimately helping the seeker transcend the cycle of cause and effect. By understanding this wisdom, one can avoid being bound by undesirable consequences and instead cultivate actions that are pure and liberating.
These highly intelligent and scholarly sages, despite their knowledge, often grappled with the question: "What truly is Karma (Action) and what is Akarma (Inaction)?" Bhagavān points out how easy it is to fall into illusion regarding this distinction, as the truth of action is not always what it appears to be on the surface.
To dispel this confusion, Bhagavān promises to explain the secret (rahasya) of Karma, enabling one to discern between Punya (meritorious actions) and Pāpa (sinful actions), and ultimately helping the seeker transcend the cycle of cause and effect. By understanding this wisdom, one can avoid being bound by undesirable consequences and instead cultivate actions that are pure and liberating.
karmaṇo hyapi boddhavyaṃ(m), boddhavyaṃ(ñ) ca vikarmaṇaḥ,
akarmaṇaśca boddhavyaṃ(ṅ), gahanā karmaṇo gatiḥ. 4.17
The truth about action must be known and the truth of inaction also must be known; even so, the truth about prohibited action (Vikarma) must be known. For, mysterious are the ways of action.
In this verse, Bhagavān Śrī Kṛṣṇa elaborates on the profound concept of Karma. What truly is Karma? It refers to righteous and appropriate action — actions that are in alignment with one’s Dharma.
Bhagavān emphasizes the need to understand three distinct categories of action:
Bhagavān emphasizes the need to understand three distinct categories of action:
- Karma — prescribed and rightful actions, duties that are worthy and recommended.
- Akarma — the state of inaction within action, where one performs without attachment or ego.
- Vikarma — actions that are forbidden, those which should never be done.
Along with this, Śrī Kṛṣṇa highlights two essential terms: Bodhavyam and Kartavyam.
Kartavyam signifies the duty one must perform, whereas Bodhavyam refers to the knowledge one must acquire to truly understand the subtlety of action.
This distinction is delicate and often difficult to grasp, but through consistent contemplation and reflection, one gradually develops clarity. Karma refers to all the external duties performed by the physical body. Akarma is a fascinating concept — it refers to actions that happen without the doer being attached to the sense of 'I am doing.' On the other hand, Vikarma represents actions that are to be avoided, or those which are prohibited.
Saint Jñāneśvar and Acharya Vinoba Bhave have beautifully spoken about Special Karma — actions performed without attachment. When actions are executed without the sense of ownership or ego, the mind remains pure and free. But if attachment creeps in, it gives rise to pride and jealousy.
Consider an example: a senior assigns a task to a junior at work. The junior delivers an excellent presentation, but the senior's ego is hurt instead of being pleased. In truth, attachment to personal credit or status leads to suffering. The ideal approach is to be glad the work was done well, regardless of who performed it — that is the spirit of detached action.
Kartavyam signifies the duty one must perform, whereas Bodhavyam refers to the knowledge one must acquire to truly understand the subtlety of action.
This distinction is delicate and often difficult to grasp, but through consistent contemplation and reflection, one gradually develops clarity. Karma refers to all the external duties performed by the physical body. Akarma is a fascinating concept — it refers to actions that happen without the doer being attached to the sense of 'I am doing.' On the other hand, Vikarma represents actions that are to be avoided, or those which are prohibited.
Saint Jñāneśvar and Acharya Vinoba Bhave have beautifully spoken about Special Karma — actions performed without attachment. When actions are executed without the sense of ownership or ego, the mind remains pure and free. But if attachment creeps in, it gives rise to pride and jealousy.
Consider an example: a senior assigns a task to a junior at work. The junior delivers an excellent presentation, but the senior's ego is hurt instead of being pleased. In truth, attachment to personal credit or status leads to suffering. The ideal approach is to be glad the work was done well, regardless of who performed it — that is the spirit of detached action.
karmaṇyakarma yaḥ(ph) paśyed, akarmaṇi ca karma yaḥ,
sa buddhimānmanuṣyeṣu, sa yuktaḥ(kh) kṛtsnakarmakṛt. 4.18
He who sees inaction in action, and action in inaction, is wise among men; he is a Yogī, who has performed all actions.
This is one of the most significant verses in this chapter, where Bhagavān unfolds the real essence of Karma and Akarma.
Bhagavān says:
“One who perceives action in inaction, and inaction in action, is indeed the wisest among humans (Buddhimān). Such a person is the perfect doer of all actions.”
In the ordinary world, most people remain deeply entangled in material pursuits (Saṃsāra) and are unable to comprehend these subtle truths. From a practical viewpoint, humanity can broadly be divided into four categories:
Bhagavān says:
“One who perceives action in inaction, and inaction in action, is indeed the wisest among humans (Buddhimān). Such a person is the perfect doer of all actions.”
In the ordinary world, most people remain deeply entangled in material pursuits (Saṃsāra) and are unable to comprehend these subtle truths. From a practical viewpoint, humanity can broadly be divided into four categories:
- Those who have a lot to do, but do nothing.
- Those who have a lot to do, and are striving to complete it (this includes sincere seekers like us).
- Those who have nothing left to do and thus do nothing.
- Those who have nothing left to do, yet continue to act selflessly — these are the Kṛtsna-Karma-Kṛt — the ones who have attained complete knowledge (Pūrṇatā) and remain established in the Supreme.
Bhagavān teaches that one must develop the vision to see both action and inaction in their true essence:
- 1. Recognizing Action in Inaction: This is easier to grasp. For instance, consider a person who hires another to commit a murder. Although the killer physically commits the act, the mastermind who facilitated the crime is equally responsible. When the case is judged, the court punishes the killer. However, when the judge pronounces the punishment, his action is not driven by personal motive or attachment. The murderer’s act is Karma (a sinful action), whereas the judge’s role is Akarma, as he acts purely following duty, free from personal desire.
- 2. Recognizing Inaction in Action: This is a subtler and more challenging concept. Here, the evaluation of Karma goes beyond physical movement — it depends entirely on the mental state.
For example, suppose one longs to visit Ayodhyā for Darśan and worship, but circumstances prevent the journey. However, through deep concentration and faith, one closes the eyes and visualizes the journey, the Darśan, and the entire ritual with heartfelt sincerity. Though physically no action took place, the mind completed the worship — this mental offering (Mānasika Pūjā) becomes the real Karma.
Another example: Children are creating chaos in a classroom. The moment the teacher steps in, order is instantly restored — without her saying a word or taking any direct action. Her presence alone initiates the desired change. Here, action is accomplished without visible movement, through the influence of her inner state.
Those who master this art, who can discern these subtle truths of Karma and Akarma, are known as Kṛtsna-Karma-Kṛt — the truly wise.
Another example: Children are creating chaos in a classroom. The moment the teacher steps in, order is instantly restored — without her saying a word or taking any direct action. Her presence alone initiates the desired change. Here, action is accomplished without visible movement, through the influence of her inner state.
Those who master this art, who can discern these subtle truths of Karma and Akarma, are known as Kṛtsna-Karma-Kṛt — the truly wise.
Question & Answer
P B Anjaneyulu Ji
Question: What is the difference between pravṛttiṁ and nivṛittāni?
Answer: Pravṛtti refers to actions that we should engage in or pursue, while nivṛittāni refers to actions or behaviors we should avoid. The Bhagavad Gītā encourages the pursuit of righteous and beneficial actions, while advising against indulgence in harmful or distracting behaviors.
For example, studying the Bhagavad Gītā is an example of pravṛtti, as it is a recommended, positive action that fosters spiritual growth and wisdom. In contrast, excessive use of mobile phones or watching too much Netflix can be considered examples of nivṛittāni, things we should avoid to prevent distractions and misuse of time.
In essence, these terms guide us on the path of right conduct, helping us distinguish between actions that lead to growth and those that hinder it. The Bhagavad Gītā emphasizes this distinction, urging us to discern and align our actions accordingly. As seen in these verses:
śrī bhagavān uvāca
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava |
na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati || 14 - 22 ||
udāsīna-vad āsīno guṇair yo na vicālyate guṇā |
vartanta ity evaṃ yo'vatiṣṭhati neṅgate || 14 - 23 ||
In these verses, Bhagavān Śrī Kṛṣṇa explains that those who are transcendental to the three gunas (modes of nature) do not desire the presence or absence of sattva, rajas, or tamas. They remain neutral, undisturbed by these forces and remain grounded in their true self, free from attachment or aversion to the fluctuations of nature.
In contrast, Asuric (demoniac) natures fail to distinguish between pravṛtti and nivṛitti and indulge in inappropriate actions. As Bhagavān mentions:
pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ |
na śaucaṃ nāpi cācāro na satyaṃ teṣu vidyate || 16 - 7 ||
Such individuals, whose actions lack discernment, possess neither purity, nor good conduct, nor truthfulness.
Mukund Ji
Question: How do you define akarma?
Answer: Akarmā refers to the state of inaction within action — a state where one is performing actions, yet remains detached from the results of those actions. In essence, akarma can be understood as a state of profound non-attachment, where the action is carried out without any personal desire for the outcome.
karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ |
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt || 14 - 18 ||
The verse indicates that those who are wise see action in inaction and inaction in action. They perform actions, yet remain detached from the ego and the fruits of those actions. Such individuals are yogis, established in true wisdom, and are masters of all their actions.
To elaborate, akarma does not mean a literal absence of action, but rather the state where one remains unaffected by the attachment to results while performing actions. A prime example of akarma can be seen in the sun. The sun provides light and energy for all life, but it does not actively 'do' anything. It simply exists, and in its presence, everything functions — it does not desire the fruits of its light.
Similarly, a leader or teacher, like Swamiji, may not be personally involved in every action, yet the foundation and vision they established continue to guide and shape the results. The actions continue, and their influence remains, even in apparent inaction. Swamiji’s foresight, which initiated the teachings decades ago, is an example of how akarma can lead to a profound impact without direct involvement in every step.
Thus, akarma reflects a state of profound wisdom, where the individual performs actions without attachment to the results, aligning with divine will and the ultimate goal of self-realization.
The session concluded with prayers and chanting Hanuman Chalisa.
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