yatkarmanyastu dharmasya kāmāt tacc syātkarmane
“Whatever action is performed for the sake of Dharma out of desire, that one should do.”
Structure
yat + karmaṇyastu + dharmasya + kāmāt + tat + ca + syāt + karmaṇe
yat (which) tu (indeed) karmaṇi (in action) astu (let there be) dharmasya (of righteousness) kāmāt (from desire) tat (that) ca (and) syāt (let it be) karmaṇe (in action)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yat | yat | pronoun | nominative · neuter singular · neuter | which |
| karmaṇyastu | karmaṇyastu | compound | karmadhāraya · "karmaṇy as tu" | in actions alone, however |
| dharmasya | dharmasya | noun | genitive · singular · masculine | of dharma |
| kāmāt | kāmāt | indeclinable | — | desire, wish |
| tat | tat | pronoun | nominative · neuter singular · neuter | that |
| ca | ca | indeclinable | — | and |
| syāt | syāt | verb | √as · liṅ-optative · third | may be, should be |
| karmaṇe | karmaṇe | noun | dative · singular · masculine | to action |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the performative aspect of action for the sake of Dharma, where the individual's motivations are pivotal. According to Shankara, the emphasis here is on the necessity of desirelessness in actions. In his commentary on the Bhagavad Gītā, Shankara underscores that actions done without attachment to their fruits lead to liberation. This verse points towards the ultimate reality of brahman-ātman identity, where the individual self (jiva) recognizes its oneness with the universal Self (Brahman). Shankara's non-dualistic interpretation stresses that true action, devoid of personal desires, reflects the understanding that the self is not separate from the universal cosmic order, thus affirming the identity of the individual with Brahman. This understanding leads to the performance of actions as a form of worship or duty, unencumbered by personal desires, facilitating the realization of the non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as underscoring the importance of devotion and selfless service to the divine. Rāmānuja interprets the Bhagavad Gītā as a text that primarily teaches the path of loving devotion (bhakti) towards a personal deity (īśvara). This verse, therefore, is seen as encouraging actions that are in line with one's duty (svadharma) but performed with a spirit of surrender and devotion to the Lord. The relationship between the jīva (individual soul) and Īśvara (the Lord) is central, with the jīva's actions being a means of expressing love and service to the divine, thereby facilitating spiritual growth and eventual union with the Lord. This reading emphasizes the personal aspect of the divine and the importance of a loving, devotional relationship in the pursuit of spiritual liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, interprets this verse in a universal and practical light, applicable to modern life. According to Vivekānanda, the essence of this verse lies in the performance of one's duty without attachment to personal desires or the fruits of action. This teaching is seen as a call to selfless action, where the individual contributes to the greater good without expecting personal gain. In his lectures and writings, Vivekānanda emphasizes the importance of such selfless action for the betterment of society and the individual's spiritual growth. This verse, therefore, is viewed as a guiding principle for living a meaningful and spiritually fulfilling life, where one's actions are guided by a sense of duty and service to others, reflecting the universal principles of Vedānta in contemporary life. Vivekānanda's interpretation encourages individuals to find purpose and fulfillment through selfless work, aligning with the universal and practical application of Vedāntic principles.