yat kṛtvā cāpi tat kuryād vṛthā karmakaro bhavet
“Having done which, one would do it again; thus one would become a mere doer of actions.”
Structure
yat kṛtvā ca api tat kuryāt vṛthā karma karaḥ bhavet
yat kṛtvā (having done) ca (and) api (also) tat (that) kuryāt (should do) vṛthā (in vain) karma (work) karaḥ (doing) bhavet (becomes)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yat | yat | pronoun | accusative · neuter singular · neuter | what |
| kṛtvā | kṛtvā | indeclinable | — | having done |
| ca | ca | indeclinable | — | and |
| api | api | indeclinable | — | also |
| tat | tat | pronoun | accusative · neuter singular · neuter | that |
| kuryāt | kuryāt | verb | √kṛ · liṅ-optative · third | one should do |
| vṛthā | vṛthā | indeclinable | — | in vain |
| karma | karma | noun | accusative · neuter singular · neuter | action |
| karaḥ | karaḥ | noun | nominative · singular · masculine | one who does |
| bhavet | bhavet | verb | √bhū · liṅ-optative · third | one would be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the futility of actions when performed with a sense of doership and attachment to results. Shankara, in his commentary on the Bhagavad Gita, emphasizes that true freedom from the cycle of action and reaction (karma) comes from understanding the non-dual nature of reality (Brahman-ātman identity). The verse suggests that actions done with the ego's involvement lead to further entanglement in the web of karma, whereas recognizing one's true nature as the ātman, beyond the confines of the ego, allows for actions to be performed without creating new karma. This understanding is key to achieving liberation (moksha), as it points to the ultimate reality beyond the ephemeral world of actions and their consequences. By realizing the ātman, one transcends the mundane cycle of actions and reactions, embodying the truth of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary, highlights that actions performed without devotion to Īśvara lead to bondage, as they reinforce the illusion of independent agency (svatantratā) in the jīva. In contrast, actions dedicated to Īśvara, with a sense of dependence on Him, liberate the jīva from the cycle of karma. This verse, in the Vaiṣṇava view, underscores the importance of prapatti, or surrender, to the Lord, as the means to transcend the ego's limitations and achieve true freedom. By recognizing one's inherent dependence on Īśvara, the jīva can perform actions without contributing to the cycle of karma, thereby approaching liberation through devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures on the Bhagavad Gita, emphasizes the practical application of this verse in contemporary life. He suggests that individuals should strive to perform actions without attachment to their outcomes, cultivating a sense of detachment (vairāgya) towards the ego's desires. This enables one to act selflessly, without being bound by the consequences of one's actions. Rādhākrishnan, in his writings, further elaborates on this theme, highlighting the importance of recognizing the universal Self (ātman) as the true actor behind all actions. By adopting this perspective, individuals can transcend the limitations of their ego and perform actions that contribute to the greater good, embodying the spirit of selfless service (niskāma karma). This verse, in the Neo-Vedānta view, offers a timeless message on the art of living, encouraging individuals to find freedom and fulfillment through selfless action and service to others.