karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ . sa buddhimānmanuṣyaḥ sa yukṣyate yattayā.
“He is intelligent among men who sees inaction in action and action in inaction.”
Structure
karmaṇy karma yaḥ paśyet akarmaṇi ca karma yaḥ sa buddhimān manuṣyaḥ sa yukṣyate yattayā
saḥ (he) buddhimān (wise) manuṣyaḥ (person) yaḥ (who) karmaṇi (in action) akarma (inaction) ca (and) karma (action) paśyet (sees) yaḥ (who) saḥ (he) yattayā (with full effort) yukṣyate (engages)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| karmaṇy | karmaṇya | compound | karmadhāraya · "karmaṇi ya" | in action |
| karma | karma | noun | nominative · singular · neuter | action |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| paśyet | paśyet | verb | √paś · liṅ-optative · third | sees |
| akarmaṇi | akarmaṇi | compound | dvandva · "na karmaṇi" | inaction |
| ca | ca | indeclinable | — | and |
| karma | karma | noun | accusative · singular · neuter | action |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| buddhimān | buddhimān | adjective | — | intelligent |
| manuṣyaḥ | manuṣyaḥ | noun | nominative · singular · masculine | person |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| yukṣyate | yukṣyate | verb | √yuj · laṭ-present · third | engages |
| yattayā | yattayā | compound | tatpuruṣa · "yattā ena" | with that effort |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in understanding the non-dual nature of reality, as it highlights the illusion of action and inaction. Shankara, in his commentary on the Bhagavad Gītā, explains that the wise man sees inaction in action because he understands that all actions are ultimately performed by the gunas of prakriti, and not by the individual self. This understanding leads to the realization of the brahman-ātman identity, where the individual self is seen as non-different from the ultimate reality. Shankara cites this verse to illustrate the concept of nishkama karma, or action without desire, which is a means to attain liberation. By seeing inaction in action, one transcends the limitations of the ego and realizes the blissful nature of the Self.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as a description of the jīva's relationship with Īśvara. He explains that the wise man sees action in inaction because he understands that even in seeming inactivity, the jīva is still performing actions as a servant of the Lord. Similarly, he sees inaction in action because he knows that all actions are ultimately sanctioned by Īśvara. This understanding leads to a deep sense of devotion and surrender, as the jīva recognizes its complete dependence on the Lord. Rāmānujācārya cites this verse to emphasize the importance of prapatti, or self-surrender, as a means to attain liberation.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda, in his lectures on the Bhagavad Gītā, interprets this verse as a call to action, emphasizing the importance of selfless work. He explains that the wise man sees inaction in action because he understands that all actions are ultimately motivated by selfish desires, and that true freedom lies in transcending these desires. Vivekānanda cites this verse to illustrate the concept of karma yoga, or the path of action, which involves performing actions without attachment to their results. He emphasizes that this verse has a universal and practical application, as it encourages individuals to engage in selfless service, cultivating a sense of detachment and inner peace. In contemporary life, this verse can inspire individuals to re-examine their motivations and actions, striving to live a life of purpose and meaning.