yad karoṣi yac cāpaśi yac juhōṣi dadāsi ca । yac tat kuru pāpaṁ kas tvayā hy anupradiśyate ॥
“Whatever you do, and whatever you do not do, whatever you offer in sacrifice, and whatever you give away, whatever you do as a penance, that you do under My direction.”
Structure
yad karoṣi yac āpaśi yac juhōṣi dadāsi ca yac tat kuru pāpaṁ kas tvayā hy anupradiśyate
yad (what) tvayā (by you) karoṣi (you do) yac (and what) āpaśi (you see) yac (what) juhōṣi (you offer) ca (and) dadāsi (you give) yac (what) tat (that) pāpaṁ (sin) kuru (you do) kas (what) anupradiśyate (is prescribed) hy (indeed) tvayā (by you)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yad | yad | pronoun | nominative · neuter singular · neuter | what |
| karoṣi | karoṣi | verb | √kṛ · laṭ-present · second | you do |
| yac | yac | pronoun | nominative · neuter singular · neuter | what |
| āpaśi | āpaśi | verb | √āp · laṭ-present · second | you see |
| yac | yac | pronoun | nominative · neuter singular · neuter | what |
| juhōṣi | juhōṣi | verb | √hu · laṭ-present · second | you offer |
| dadāsi | dadāsi | verb | √dā · laṭ-present · second | you give |
| ca | ca | indeclinable | — | and |
| yac | yac | pronoun | nominative · neuter singular · neuter | what |
| tat | tat | pronoun | nominative · neuter singular · neuter | that |
| kuru | kuru | verb | √kṛ · optative · second | you should do |
| pāpaṁ | pāpaṁ | noun | accusative · neuter singular · neuter | sin |
| kas | kas | pronoun | nominative · masculine singular · masculine | who |
| tvayā | tvayā | pronoun | instrumental · masculine singular · masculine | by you |
| hy | hy | indeclinable | — | indeed |
| anupradiśyate | anupradiśyate | verb | √anupradiś · laṭ-present · third | is commanded |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in establishing the non-dual nature of reality, as it implies that all actions, whether seeming to be performed by the individual or not, are ultimately under the direction of the Supreme. Shankara, in his commentary on the Bhagavad Gītā, interprets 'yad karoṣi' as indicating that even the actions apparently done by the individual are, in reality, guided by Brahman. This understanding points to the ultimate identity of the ātman (individual self) with Brahman (the universal Self), suggesting that the distinctions between action and inaction, sacrifice and giving, are illusory from the absolute standpoint. The verse supports Shankara's argument for the brahman-ātman identity, where the true Self is not the doer but the witness to all actions, further reinforcing the concept of 'nishkama karma' or action without desire for personal gain.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse underscores the complete dependence of the jīva (individual soul) on Īśvara (the Lord). Rāmānujācārya, in his interpretation, sees this verse as emphasizing the necessity of recognizing the Lord's sovereignty over all actions. The phrase 'yac tat kuru pāpaṁ' suggests that even the sins or wrongdoings are within the purview of the Lord's direction, indicating that no action, good or bad, happens without His knowledge or sanction. This leads to a devotional reading where the relationship between the jīva and Īśvara is one of complete surrender and trust, with the understanding that all actions, and their consequences, are under the Lord's guidance. Madhvācārya, in his Dvaita philosophy, might further emphasize the distinction between the Lord and the individual, seeing this verse as a call to acknowledge and reverence the Lord's omnipotence in all aspects of life.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to realize one's true potential by understanding the interconnectedness of all actions and the universe. He would emphasize the importance of selfless work ('nishkama karma') and the recognition that all actions, whether seemingly good or bad, are part of a larger cosmic plan. Vivekānanda, in his lectures and writings, often highlighted the practical application of such verses, encouraging individuals to find meaning and purpose in their actions by dedicating them to a higher cause. Similarly, S. Radhakrishnan, with his emphasis on the universal and eternal aspects of Vedānta, would see this verse as underscoring the unity of all existence and the guiding principle behind every action, encouraging a life of service, self-discipline, and spiritual growth. This perspective connects the ancient wisdom of the Bhagavad Gītā with contemporary life, promoting a sense of responsibility, ethics, and harmony with the world.