Bhagavad Gita Chapter 4, Verse 16

English Translation

Even the intelligent are confounded as to what is action and what is inaction. I shall tell you of that action by knowing which you will become free from evil.

Detailed Commentary

।।4.16।। Explanation -- 'Kim Karma' -- Typically, people consider the activities of the body and senses as Karma, and their cessation as Akarma. However, Bhagavan has stated that actions of the body, speech, and mind are Karma. Karma is identified by one's inner disposition (bhava); upon a change in bhava, the nature of Karma also transforms. For instance, an action that appears sattvic on the surface, if the doer's bhava is rajasic or tamasic, then that Karma will also become accordingly. If worship (upasana) is performed with desire, it is rajasic; and if done with the intent to destroy, it becomes tamasic. If the doer (karta) has no desire for fruits (phalechha), no possessiveness (mamata), and no attachment (asakti), then their actions are considered Akarma, meaning they are not bound by results. The true nature of Karma cannot be understood merely through external actions. Even the learned are confused on this subject. Bhagavan explains that He will elucidate what true Karma is and how one can be liberated from bondage. Even while performing actions without mamata and asakti, detachment (nirliptata) prevails. Bhagavan has described two types of Karma: Karma and Akarma. Through Karma, the jiva (individual soul) becomes bound; by performing actions for others, one becomes liberated. The renunciation of actions performed out of delusion (moha) is tamasic, whereas renunciation done out of fear of suffering is rajasic. In sattvic renunciation, performing actions without the desire for fruit is Akarma. Even scholars of the scriptures are bewildered by this subject. Bhagavan states that renouncing war will not bring welfare; rather, the state of Akarma can be attained even while fighting. Performing actions with detachment (nirlipta) or remaining detached while acting is true Akarma. The true distinction between Karma and Akarma is known only to Bhagavan or experienced Mahapurushas (great souls). Bhagavan says that He will reveal that Karma-tattva (essence of action), by which actions, even while being performed, will not be binding. There are two paths for performing actions: Pravritti Marga (path of engagement) and Nivritti Marga (path of disengagement). Without desire (kamana), possessiveness (mamata), and attachment (asakti), a human being is free on both paths. Bhagavan has elucidated the Karma-tattva by stating 'Yogaḥ Karmasu Kaushalam' (Yoga is skill in action). Yoga, meaning equanimity (samata), brings liberation from the bondage of Karma. Arjuna did not comprehend this tattva, therefore Bhagavan is again vowing to explain it. A special point is that Karma Yoga is not merely action, but service (seva). In service, renunciation (tyaga) is paramount, and it requires discrimination (viveka). All our possessions are transient, acquired and destined to depart. Existence (our true Self) cannot renounce its own nature. The means for action (Karma-samagri) are not ours; rather, they are to be engaged in the service of others. The Karma-samagri (body, senses, mind, intellect) is for others, not for oneself. As long as spiritual practice (sadhan) is performed with ego (ahanta), the ego does not diminish. By not doing anything for oneself, ahanta dissolves into the world. Context -- Now, Bhagavan inspires one to know the essence of Karma.