Bhagavad Gita Chapter 5, Verse 9

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

'Tattvavit Yuktaḥ'—these words here indicate a discerning sādhaka who is eager for tattva-jñāna (knowledge of the ultimate truth). It is clear in his mind that all actions occur in Prakṛti and have no connection with him. He does not consider himself the doer (kartā), and this discernment remains constant for him. He never accepts his identity with the body, senses (indriyas), mind (manas), intellect (buddhi), or vital airs (prāṇas), etc. Therefore, he does not consider the actions arising from them as his own. All human beings are fundamentally in this state, but due to delusion, they mistakenly consider Prakṛti as the doer. All actions of the entire world occur through the same power of Paramātmā; similarly, the actions of the body also occur. A sādhaka should never consider himself the doer. As long as the sense of doership (kartā-bhāva) persists, one is a sādhaka. When he realizes his true Self (svānubhava) and the absence of doership (kartṛtva) manifests, then he is called a Tattvavit. Just as a person, upon waking from a dream, has no connection with the dream, similarly, a Tattvavit has absolutely no connection with the body, etc. Here, 'Tattvavit' is one who knows the difference between Prakṛti and Puruṣa. The Tattva (Truth) beyond Prakṛti is the substratum and illuminator of all. Even while pervading the illuminated, it remains the illuminator. While residing in the body, he neither does anything nor is he attached to anything. Just as a conscious person considers natural activities to be spontaneous, similarly, a Tattvavit does not consider himself the doer of any action. In the Gītā, one who considers himself the doer is condemned. 'Paśyañ śṛṇvan spṛśan...' (seeing, hearing, touching...)—these are all actions of the senses (indriyas). Actions occur through Prakṛti, not by the Self. For a Sāṅkhya-yogī, performing actions according to varṇa (social class), āśrama (stage of life), etc., is part of the scriptures (śāstra). A sādhaka should always be careful to believe that there is no sense of doership (kartā-bhāva) in his true Self (svarūpa). Actions imply change, which is only possible in Prakṛti. 'Naiva kiñcit karomīti manyeta'—here, 'I am not the doer' – this is to be realized. In the true Self (svarūpa), there can never be a sense of doership (kartā-bhāva). When the conscious Self identifies (tādātmya) with the activities of Prakṛti, then it begins to consider the actions of Prakṛti as its own. Even with identification (tādātmya) with Prakṛti, doership (kartṛtva) does not arise in the true Self. Actions occur through Prakṛti, and the Tattvavit keeps himself separate from it. We can see that the Tattvavit remains situated in his non-doership (akartāpana) – this is the essence of 'Naiva kiñcit karomīti yukto manyeta tattvavit' (The Tattvavit, being united, thinks, "I do not do anything"). Connection: In this verse, the Lord describes the non-attachment of a Bhakti-yogī to actions.