Bhagavad Gita Chapter 5, Verse 8

English Translation

Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening and closing the eyes-remembering that the organs function in relation to the objects of the organs.

Detailed Commentary

।।5.8।। Elucidation: 'Tattvavit yuktaḥ' – This term here refers to the discerning Sāṁkhya-yogī sādhaka, who, like a Tattvavit Mahāpuruṣa, remains prepared for assured realization. In him, this discernment has awakened: that all actions occur in Prakṛti, and they bear no relation to him. He who does not perceive the doership of any action in his true nature (svarūpa) is indeed a 'Tattvavit'. He constantly remains aware that doership is absent in his true nature. He never accepts his oneness with his body, senses (indriyas), mind (manas), intellect (buddhi), vital airs (prāṇa), etc.; therefore, how can he consider actions arising from these as his own actions? In reality, this state belongs to all human beings, but out of delusion, they mistakenly consider the true self (svarūpa) as the doer of actions (Bhagavad Gītā 3.27). Actions of the world and the body are performed by the power of Paramātman, but humans mistakenly consider themselves the doers. Bhagavān states that a sādhaka should never consider himself the doer. As long as the belief in doership persists, he is a sādhaka. When the belief in doership is completely absent, he is called a Tattvavit Mahāpuruṣa. Just as a person waking from a dream has no connection to the dream, similarly, a Tattvavit has no connection to the actions of the body. A 'Tattvavit' is one who knows that in the distinction between Prakṛti and Puruṣa, the guṇas and actions reside in Prakṛti, and not in the Tattva (true reality). Here, 'paśyañśṛṇvan...' means that seeing, hearing, touching, smelling, and eating are the actions of the five jñānendriyas (senses of perception). Walking, grasping, speaking, and excreting are the actions of the karmendriyas (senses of action). Sleeping is an action of the mind, breathing of the prāṇa, and opening and closing of the eyes is an action of the upaprāṇa (minor vital air). Bhagavān has described actions arising from the jñānendriyas, karmendriyas, manas, buddhi, prāṇa, etc., through these thirteen actions. The implication is that all actions occur through Prakṛti, not by the self. Furthermore, it is also the case that a Sāṁkhya-yogī may perform scripturally enjoined body-sustaining actions according to varṇa, āśrama, svabhāva, circumstances, etc., such as eating, drinking, business, giving instructions, writing, and reading. Humans consider only those actions as their own which they perform consciously. Some actions are natural, such as breathing, and the opening and closing of eyes. A sādhaka should consider these also as natural and not assume doership in them. The thirteen actions mentioned here, 'paśyan' etc., are not possible without a basis (ādhāra). The basis that supports them performs no action. Illuminated actions do not occur without light. The Tattva is the basis and illuminator of all, yet it is not the doer. 'Indriyāṇīndriyārtheṣu vartanta iti dhārayan' implies that all actions occur through the senses in their respective sense objects. Bhagavān's intention is not to ascribe doership to the senses, but rather to declare the true self (svarūpa) as devoid of doership. Jñānendriyas, karmendriyas, manas, buddhi, and upaprāṇa are all encompassed within the term 'indriya'. The senses have five objects (viṣayas) — sound, touch, form, taste, and smell. The senses operate only within these. All senses and their objects are the products of Prakṛti. Therefore, all actions occur in Prakṛti — 'Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ' (Bhagavad Gītā 3.27). Hence, actions occur only in Prakṛti. Doership is associated with Prakṛti; therefore, considering oneself the doer is a paradharma (duty alien to one's true nature), and considering oneself a non-doer is svadharma (one's true nature). A Tattvavit remains steadfast in his non-doership — this is the meaning of 'Naiva kiñcitkaromīti yukto manyeta tattvavit'. Connection — Having explained the non-attachment of the Karma-yogī to actions in the seventh verse, and that of the Sāṁkhya-yogī in the eighth and ninth verses, Bhagavān now describes the non-attachment of the Bhakti-yogī to actions.