||4.18|| karmaṇi kriyate iti karma vyāpāramātram tasmin karmaṇi akarma karmābhāvaṃ yaḥ paśyet akarmaṇi ca karmābhāve kartṛtantratvāt pravṛttinivṛttyoḥ vastu aprāpyaiva hi sarva eva kriyākārakādivyavahāraḥ avidyābhūmau eva karma yaḥ paśyet paśyati saḥ buddhimān manuṣyeṣu saḥ yuktaḥ yogī ca kṛtsnakarmakṛt samastakarmakṛcca saḥ iti stūyate karmākarmaṇoritaretaradarśī||
nanu kimidaṃ viruddhamucyate karmaṇi akarma yaḥ paśyet iti akarmaṇi ca karma iti na hi karma akarma syāt akarma vā karma| tatra viruddhaṃ kathaṃ paśyet draṣṭā na akarma eva paramārthataḥ sat karmavat avabhāsate mūḍhadṛṣṭeḥ lokasya tathā karmaiva akarmavat| tatra yathābhūtadarśanārthamāha bhagavān karmaṇyakarma yaḥ paśyet (gītā 4.18) ityādi| ato na viruddham| buddhimattvādyupapatteśca| boddhavyam iti ca yathābhūtadarśanamucyate| na ca viparītajñānāt aśubhāt mokṣaṇaṃ syāt yat jñātvā mokṣyase'śubhāt (gītā 4.16) iti ca uktam| tasmāt karmākarmaṇī viparyayeṇa gṛhīte prāṇibhiḥ tadviparyayagrahaṇanivṛttyarthaṃ bhagavato vacanam karmaṇyakarma yaḥ ityādi| na ca atra karmādhikaraṇamakarma asti kuṇḍe badarāṇīva| nāpi akarmādhikaraṇaṃkarmāsti karmābhāvatvādakarmaṇaḥ| ataḥ viparītagṛhīte eva karmākarmaṇī laukikaiḥ yathā mṛgatṛṣṇikāyāmudakaṃ śuktikāyāṃ vā rajatam| nanu karma karmaiva sarveṣāṃ na kvacit vyabhicarati tat na nausthasya nāvi gacchantyāṃ taṭastheṣu agatiṣu nageṣu pratikūlagatidarśanāt dūreṣu cakṣuṣā asaṃnikṛṣṭeṣu gacchatsu gatyabhāvadarśanāt evam ihāpi akarmaṇi karmadarśanaṃ karmaṇi ca akarmadarśanaṃ viparītadarśanaṃ yena tannirākaraṇārthamucyatekarmaṇyakarma yaḥ paśyet ityādi||tadetat uktaprativacanamapi asakṛt atyantaviparītadarśanabhāvitatayā momuhyamāno lokaḥ śrutamapi asakṛt tattvaṃ vismṛtya vismṛtya mithyāprasaṅgam avatāryāvatārya codayati iti punaḥ punaḥ uttaramāha bhagavān durvijñeyatvaṃ ca ālakṣya vastunaḥ|avyakto'yamacintyo'yam na jāyate mriyate ityādinā ātmani karmābhāvaḥ śrutismṛtinyāyaprasiddhaḥ uktaḥ vakṣyamāṇaśca| tasmin ātmani karmābhāve akarmaṇi karmaviparītadarśanam atyantanirūḍham yataḥ kiṃ karma kimakarmeti kavayo'pyatra mohitāḥ (gītā 4.16)| dehādyāśrayaṃ karma ātmanyadhyāropya ahaṃ kartā mama etat karma mayā asya karmaṇaḥ phalaṃ bhoktavyam iti ca tathā ahaṃ tūṣṇīṃ bhavāmi yena ahaṃ nirāyāsaḥ akarmā sukhī syām iti kāryakaraṇāśrayaṃ vyāpāroparamaṃ tatkṛtaṃ ca sukhitvam ātmani adhyāropya na karomi kiṃcit tūṣṇīṃ sukhamāse iti abhimanyate lokaḥ| tatredaṃ lokasya viparītadarśanāpanayāya āha bhagavān karmaṇyakarma yaḥ paśyet ityādi||atra ca karma karmaiva sat kāryakaraṇāśrayaṃ karmarahite avikriye ātmani sarvaiḥ adhyastam yataḥ paṇḍito'pi ahaṃ karomi iti manyate| ataḥ ātmasamavetatayā sarvalokaprasiddhe karmaṇi nadīkūlastheṣviva vṛkṣeṣu gatiprātilomyena akarma karmābhāvaṃ yathābhūtaṃ gatyabhāvamiva vṛkṣeṣu yaḥ paśyet akarmaṇi ca kāryakaraṇavyāpāroparame karmavat ātmani adhyāropite tūṣṇīṃ akurvan sukhaṃāse ityahaṃkārābhisaṃdhihetutvāt tasmin akarmaṇi ca karma yaḥ paśyet yaḥ evaṃ karmākarmavibhāgajñaḥ saḥ buddhimān paṇḍitaḥ manuṣyeṣu saḥ yuktaḥ yogī kṛtsnakarmakṛcca saḥ aśubhāt mokṣitaḥ kṛtakṛtyo bhavati ityarthaḥ||ayaṃ ślokaḥ anyathā vyākhyātaḥ kaiścit| katham nityānāṃ kila karmaṇām īśvarārthe anuṣṭhīyamānānāṃ tatphalābhāvāt akarmāṇi tāni ucyante gauṇyā vṛttyā| teṣāṃ ca akaraṇam akarma tacca pratyavāyaphalatvāt karma ucyate gauṇyaiva vṛttyā| tatra nitye karmaṇi akarma yaḥ paśyet phalābhāvāt yathā dhenurapi gauḥ agauḥ ityucyate kṣīrākhyaṃ phalaṃ na prayacchati iti tadvat| tathā nityākaraṇe tu akarmaṇi ca karma yaḥ paśyet narakādipratyavāyaphalaṃ prayacchati iti||naitat yuktaṃ vyākhyānam| evaṃ jñānāt aśubhāt mokṣānupapatteḥ yajjñātvā mokṣyase'śubhāt iti bhagavatā uktaṃ vacanaṃ bādhyeta| katham nityānāmanuṣṭhānāt aśubhāt syāt nāma mokṣaṇam na tu teṣāṃ phalābhāvajñānāt| na hi nityānāṃ phalābhāvajñānam aśubhamuktiphalatvena coditam nityakarmajñānaṃ vā| na ca bhagavataivehoktam| etena akarmaṇi karmadarśanaṃ pratyuktam| na hi akarmaṇi karma iti darśanaṃ kartavyatayā iha codyate nityasya tu kartavyatāmātram| na ca akaraṇāt nityasya pratyavāyo bhavati iti vijñānāt kiñcit phalaṃ syāt| nāpi nityākaraṇaṃ jñeyatvena coditam| nāpi karma akarma iti mithyādarśanāt aśubhāt mokṣaṇaṃ buddhimattvaṃ yuktatā kṛtsnakarmakṛttvādi ca phalam upapadyate stutirvā| mithyājñānameva hi sākṣāt aśubharūpam| kutaḥ anyasmādaśubhāt mokṣaṇam na hi tamaḥ tamaso nivartakaṃ bhavati||nanu karmaṇi yat akarmadarśanam akarmaṇi vā karmadarśanaṃ na tat mithyājñānam kiṃ tarhi gauṇaṃ phalabhāvābhāvanimittam na karmākarmavijñānādapi gauṇāt phalasya aśravaṇāt| nāpi śrutahānyaśrutaparikalpanāyāṃ kaścit viśeṣa upalabhyate| svaśabdenāpi śakyaṃ vaktum nityakarmaṇāṃ phalaṃ nāsti akaraṇācca teṣāṃ narakapātaḥ syāt iti tatra vyājena paravyāmoharūpeṇakarmaṇyakarma yaḥ paśyet ityādinā kim tatra evaṃ vyācakṣāṇena bhagavatoktaṃ vākyaṃ lokavyāmohārthamiti vyaktaṃ kalpitaṃ syāt| na ca etat chadmarūpeṇa vākyena rakṣaṇīyaṃ vastu nāpi śabdāntareṇa punaḥ punaḥ ucyamānaṃ subodhaṃ syāt ityevaṃ vaktuṃ yuktam| karmaṇyevādhikāraste ityatra hi sphuṭatara uktaḥ arthaḥ na punarvaktavyo bhavati| sarvatra ca praśastaṃ boddhavyaṃ ca kartavyameva| na niṣprayojanaṃ boddhavyamityucyate||na ca mithyājñānaṃ boddhavyaṃ bhavati tatpratyupasthāpitaṃ vā vastvābhāsam| nāpi nityānām akaraṇāt abhāvāt pratyavāyabhāvotpattiḥ nāsato vidyate bhāvaḥ (gītā 2.16) iti vacanāt kathaṃ asataḥ sajjāyeta (bṛ0 u0 6.2.2) iti ca darśitam asataḥ sajjanmapratiṣedhāt| asataḥ sadutpattiṃ bruvatā asadeva sadbhavet saccāpi asat bhavet ityuktaṃ syāt| tacca ayuktamsarvapramāṇavirodhāt| na ca niṣphalaṃ vidadhyāt karma śāstram duḥkhasvarūpatvāt duḥkhasya ca buddhipūrvakatayā kāryatvānupapatteḥ| tadakaraṇe ca narakapātābhyupagamāt anarthāyaiva ubhayathāpi karaṇe ca akaraṇe ca śāstraṃ niṣphalaṃ kalpitaṃ syāt| svābhyupagamavirodhaśca nityaṃ niṣphalaṃ karma iti abhyupagamya mokṣaphalāya iti bruvataḥ| tasmāt yathāśruta evārthaḥ karmaṇyakarma yaḥ ityādeḥ| tathā ca vyākhyātaḥ asmābhiḥ ślokaḥ||tadetat karmaṇi akarmadarśanaṃ stūyate
English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda
4.18 Since engagement and non-engagement (in action) depend on an agent, therefore, yah, he who; pasyet, ie. pasyati, finds; akarma, inaction, absence of action; karmani, in action-karma means whatever is done, action in general; in tha action-; and yah, who; finds karma, action; akarmani, in inaction, in the absence of action; sah, he; is buddhiman, a wise one; manusyesu, among men. All dealings involving an act, accessories, etc. exist certainly on the plane of ignorance, [Both engagement and non-engagement presuppose agentship and an act of some kind. This, however, holds good on the plane of ignorance, but not on that of Self-realization.] only so long as one has not attained to the Reality. He is a yogi, yuktah, engaged in yoga; and a krtsna-karma-krt, performer of all actions. One who discriminates between action and actions. One who discriminates between action and inaction is praised thus. Objection: Well, what is meant by this contradictory statement, 'He who finds inaction in action', and 'action in inaction'? For action cannot become inaction, nor inaction action. That being so, how can a witness have (such) an incongruous perception? Vedantin: Is it not that [Ast. reads na in place of nanu.-Tr.] to an ordinary foolsih observer, that which is reality is inaction appears as action, and similarly, action itself as inaction? That being so, in order to show things as they are the Lord says, 'He who finds inaction in action', etc. Therefore there is no incongruity. Besides, the alifications such as 'intelligent' etc. (thus) become logical. And by saying, 'there is something to be known', is implied the perception of things as they are. Moreover, freedom from evil cannot follow from an erroneous perception; whereas it has been said, 'by knowing which you will become free from evil'. Therefore, one account of action and inaction being perceived contrarily by the creatures, the Lord's utterance, 'he who finds inaction in action,' etc. is for dispelling their contrary perception. Not that in the empirical plane inaction has action as its receptacle, like a plum in a bowl! Nor even has action inaction as its receptacle, because inaction is a negation of action. Therefore, action and inaction are actually perceived contrarily by the ordinary persons-like seeing water in a mirage, or silver in nacre. Objection: Is it not that to every one action is action itself? Never is there an exception to this. Vedantin: That is not so, becuase when a boat is moving, motionless trees on the bank appear to move in the opposite direction to a man on the boat; an absence of motion is noticed in distant moving things which are not near one's eyes. Similarly, here also occurs the contrary perceptions, viz seeing action in inaction under the idea, 'I am doing', [Ast. omits 'aham karomi iti, under the idea, "I am doing"'.-Tr.] and seeing, inaction in acion,-because of which it is said, 'He who finds inaction in action,' etc. in order to eliminate them. As such, although this answer has been given more than once, still a man becomes repeatedly deluded under the influence of a totally opposite perception. And forgetting the truth that has been heard again and again, he repeatedly raises false issues and estions! And therefore, observing that the subject is difficult to understand, the Lord gives His answer again and again. The absence of action in the Self-well-known from the Vedas, Smrtis and logic, as stated in, '(It is said that) This is unmanifest; This is inconceivable' (2.25), 'Never is this One born, and never does It die' (2.20; Ka. 1.2.18), etc.-has been and will be spoken of. The contrary perception of action in that actionless Self, i.e. in inaction, is very deep-rooted, owing to which 'even the intelligent are confounded as to what is action and what is inaction.' And as a conseence of the superimposition of aciton pertaining to the body etc. on the Self, there arises such ideas as, 'I am an agent; this is my action; its result is to be enjoyed by me.' Similarly, with the idea, 'I shall remain iet, whery I shall be free from exertion, free from activity, and happy', and superimposing on the Self the cessation of activities pertaining to the body and organs and the resulting happiness, a man imagines, 'I shall not do anything; I shall sit ietly and happily.' That being so, the Lord says, 'he who finds inaction in action,' etc. with a view to removing this contrary understanding of man. And here in this world, though action belonging to the body and organs continues to be action, still it is superimposed by everyone on the acitonless, unchanging Self, as a result of which even a learned person things, 'I act.' Therefore, in action (karmani), which is universally considered by all people to be inherent in the Self, like the perception of motion in the (stationary) trees on the bank of a river-(in that action) he who contrariwise finds the fact of inaction, like perceiving absence of motion in those trees-. And, in inaction (akarmani) in the cessation of the activities pertaining to the body and organs and ascribed to the Self in the same way that actions are ascribed-, in that action, he who sees action because of egoism being implicit in the idea, 'I am happily seated ietly, without doing anything'-; he who knows thus the distinction between action and inaction, is wise, is learned among men; he is engaged in yoga, he is a yogi, and a performer of all actions. And he, freed from evil, attains fulfilment. This is the meaning. This verse is interpreted by some in another way. How? (Thus:) 'Since the daily obligatory duties (nityakarmas) certainly have no results when performed as a dedication to God, therefore, in a secondary sense, they are said to be inaction. Again, the non-performance of these (nitya-karmas) is inaction; since this produces an evil result, therefore it is called action, verily in a figurative sense. That being so, he who sees inaction in the daily obligatory duties (nitya-karmas) owing to the obsence of their results-in the same way as a cow that does not yield milk is said to be not a cow, though in reality it is so-so also, in the non-performance of the daily obligatory duties, i.e. in inaction, he who sees action since that yields results such as hell etc৷৷.' This explanation is not logical, because freedom from evil as a result of such knowledge is unreasonable, and the utterance of the Lord in the sentence, '৷৷.by knowing which you will become freed from evil', will be contradicted. How? Even if it be that liberation from evil follows from the performance of nitya-karmas, it cannot, however, follow from the knowledge of the absence of their results. For it has not been enjoined (anywhere) that knowledge of the nityakarmas (themselves), leads to the result of freedom from evil. Nor has this been stated here by the Lord Himself. Hery is refuted the 'seeing of action in inaction' [As explained by others.-Tr.], for (according to the opponent) 'seeing of action in inaction' has not been enjoined here [Here, in the present verse.] as a duty, but (what has been enjoined is) merely that performance of the nityakarmas is obligatory. Moreover, no result can accrue from the knowledge that evil arises from non-performance of nityakramas. Nor even has non-performance of nityakarmas. been enjoined as something that should be known. Besides, such results as freedom from evil, wisdom, engagement in yoga, and being a performer of all actions cannot reasonably follow from a false perception of action as inaction. Nor is this a eulogy of false perception. [The stated results accrue from correct knowledge, not from false perception; and correct knowledge alone is praise-worthy.] Indeed, false perception is itself an abvious form of evil! How can it bring about liberation from another evil? Surely, darkness does not become the remover of darkness! Opponent: Well, the seeing of inaction in action, or the seeing of action in inaction-that is not a false perception. Vadantin: What then? Opponent: It is a figurative statement based on the existence or the non-existence of results. Vedantin: Not so, because there is no such scriptural statement that something results from knowing action as inaction and inaction as action, even in a figurative sense. Besides, nothing particular is gained by rejecting what is heard of (in the scriptures) and imagining something that is not. Further, it was possible (for the Lord) to express in His own words that there is no result from the nityakarmas, and that by their non-performance one would have to go to hell. Under such circumstances, what was the need of the ambiguous statement, 'He who sees inaction in action,' etc., which is misleading to others? This being the case, such an explanation by anyone will be clearly tantamount to imagining that statement of the Lord as meant for deluding people. Moreover, this subject-matter (performance of nityakarmas) is not something to be protected with mystifying words. It is not even logical to say that the subject-matter will become easy for comprehension if it is stated again and again through different words. For, the subject-matter that was stated more clearly in, 'Your right is for action alone' (2.47), does not need any repetition. And everwhere it is said that whatever is good and ought to be practised deserves to be understood; anything purposeloss does not deserve to be known. Besides, neither is false knowledge worth aciring nor is the semblance of an object presented by it worth knowing. Nor even can any evil, which is an entity, arise from the non-performance of nityakarmas, which is a non-entity, for there is the statement, 'Of the unreal there is no being' (2.16), and (in the Upanisad) it has been pointed out, 'How can existence originate from nonexistence?' (Ch. 4.2.2). Since emergence of the existent from the nonexistent has been denied, therefore anyone's assertion that the existent originates from the nonexistent will amount to saying that a non-entity becomes an entity, and an entity becomes a non-entity! And that is not rational because it runs counter to all the means of valid knowledge. Further, the scriptures cannot enjoin fruitless actions, they being naturally painful; and it is illogical that what is painful should be done intentionally. Also, if it is admitted that falling into hell results from their non-performance (i.e. of the nityakarmas), then that too is surely a source of evil. In either case, whether one undertakes them or not, the scriptures will be imagined to be useless. And there will be a contradiction with your own standpoint when, after holding that the nityakarmas are fruitless, you assert that they lead to Liberation. Therefore, the meaning of 'He who finds inaction in action,' etc. is just what stands out literally. And the verse has been explained by us accordingly. The aforesaid perception of 'inaction in action,' etc. is being praised:
