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Gita : Ch-4. Slo-18.

Srimad Bhagavad-Gita :

Chapter-4. ( Jnana-karma-sanyasa-yogam )

Slokam-18. (  One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the tranecendental position, although engaged in all sorts of activities. )

karmanyakarma  yah  pasyet  akarmani  ca  karma  yah,

sa  buddhiman  manushyeshu  sa  yuktah  krtsnakarmakrt.

karmani  akarma  =  in  action,  and  inaction;

akarmani  karma  ca  =  in  inaction,  action;

yah  pasyet  =  one  who  observes  (the above details);

sah  manushyeshu  =   he  in  human  society;

buddhiman  =  is  intelligent;

sah  yuktah  =  and  he is  in  the transcendental  position;

krtsnakarmakrt  =  ( he ) also,  is  a  performer  of  all  activities  as  required.

Out of compassion Lord Krishna states the truth of action, inaction and prohibited actions. One who sees inaction in action meaning actions bringing no reaction and are not binding to samsara or the cycle of birth and death such as yagna or the worship of the Supreme Lord which leads to knowledge, purity of mind and liberation know it is not binding to samsara. Previously in verse II.XXXX Lord Krishna stated that in prescribed Vedic actions there is no loss or fear of negative results. Contrarily sinful reactions and bondage will be incurred by inaction to the injunction one is qualified to perform such as non-performance of Ekadasi vrata or the complete abstention from all grains on the 11th day of the waxing and waning moons. Lord Krishna spoke of this mentality of hypocrisy in verse III.VI of one who contemplates sense objects while appearing inactive. The use of the particle ca meaning and, denotes that those who are followers of karma yoga or the performance of prescribed Vedic activities wilfully partakes of prohibited food such as grains on Ekadasi then they will be subject to sinful reactions. But if suc a one planning to observe Ekadasi vrata and accidentally partakes of food grains on Ekadasi due to miscalculating the time of commencing or breaking the fast then there is no sinful reactions because the sankalpa or internal invocation was to perform the Ekadasi vrata. Then Lord Krishna praises the one who knows the truth about the intricacies of action and inaction as those of superior intelligence and is firmly on the spiritual path obtaining all fruits because the performer of Vedic actions receives the fruits of the actions included by inaction as well.

Action is karma and inaction is akarma. Actions concerning the atma or soul which is the essential subject to be known in human existence is also considered akarma. How this is to be understood Lord Krishna is explaining here. There are two categories to be considered. 1) The person who performs actions while continuously contemplating the atma 2) The person who immersed within the atma perceives the atma performs all actions One who by contemplating the true nature of the atma while performing all activities is in the first category. One who conceives the nature of all activities as actually the doings of the atma is in the second category. By actually performing prescribed Vedic activities with one's body and at the same time meditating upon it within one's mind, the objective as well the subjective realisations are achieved and the true nature of the atma is perceived. Whoever sees that karma is within akarma in regards to atma tattva or knowledge o the soul. Such a person is considered to be situated in wisdom and conversant with the ultimate purport of the Vedic scriptures. Such a spiritually intelligent person has realised the essence of all Vedic teachings and has qualified themselves for moksa or liberation from material existence.

In this slokam  Lord Krishna delineates the intricate and subtle forms of actions. When a person performing karma or prescribed Vedic activities resolves with certitude that the action performed is solely for the Supreme Lord and not for the one performing the action whose consciousness is merely a minute reflection of the ultimate consciousness then does realisation begin to dawn within and all actions performed by such a one are factually inaction. Then one realises that all actions performed are actually performed by the Supreme Being Himself in the same consciousness as when the Supreme Reality even creates the universes. This person is spiritually intelligent and situated in true wisdom, for such a person is verily in communion with the Supreme Consciousness and even when this person is not performing any actions, such a person should be understood to be performing all actions and the knower of all actions.

Karma or actions are the nature of all living beings. This is because they are not the actual performer of any action and are dependent. Akarma or inaction is the nature of the Supreme Lord because of His being independent and the factual performer of all actions. The living beings accept karma and reactions to actions when egoism is present in the belief that one is the doer or thinks that the actions were performed by them. In the Narada Purana it states that since the Supreme Lord Krishna is never bound by cause and effect all His actions are to be understood as inaction. In the Pancharatra it is noted that the word krtsna has the attribute of not being perceptible in regards to activities. This denotes that all actions are under the control of the Supreme Lord. Since all material actions are visible to the living beings, what is not visible is the karma or reactions that come with the actions that the living beings are forced to accept due to having desires for the rewards of their actions and this perpetual desire to enjoy causes tem to perform actions which keeps them attached.

Showing the mysterious intricacies of action and inaction is being delineated by Lord Krishna. One who sees inactions in actions such as yagna or the worship of the Supreme Lord and who sees that such worship is actually non-action as it leads to knowledge and having no reactions does not bind one to material existence. This person understands. Similarly one who sees action in inaction such as the non-performance of prescribed activities such as Ekadasi vrata or completely abstaining from all grains on the 11th day of the waxing moon and waning moon when not performed results in sinful reactions and binds one to material existence and who sees that such abstention is actually action within inaction is properly situated. Lord Krishna actually praises such a person as being of superior intelligence by dint of their comprehension and subsequent application of this esoteric subject matter. The word yuktah means yogi or one dedicated to the science of the individual consciousness in communion with the ultimate consciousness.

In action even when the body and senses are active one who realises the atma or soul is distinct from the physical body sees these actions as inaction. Contrarily one who is void of knowledge sees action as inaction due to avoiding actions because they are troublesome and difficult, for this person the non-performance of action is hypocritical as revealed in verse III.VI and is an obstruction to knowledge.

The performer of actions situated in knowledge of the atma observes the performance of Vedic activities naturally in action and inaction as they come of their own accord. So thus being guided by the atma within there is no scope or possibility for such a person to perform a prohibited act or to not perform prescribed acts as they come of their own accord. Thus it should be noted that the nature of prohibited actions is included as well.

To be continued   ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …