Naiva sa kaścit karomīti niṣṭhāṃ vrajati pāṇḍava . Akartṛtvena tena sarvakarmāṇi kartumarhati .
“For one who has attained the state of 'I do not do anything', then that person, being non-doer, is certainly eligible to do all actions.”
Structure
Naiva - sa - kaścit - karomi - iti - niṣṭhām - vrajati - pāṇḍava - Akartṛtvena - tena - sarva - karmāṇi - kartumarhati
pāṇḍava (O Pandava) naiva (not) sa (that) kaścit (anyone) karomi (does) iti (thus) niṣṭhām (conclusion) vrajati (attains) . tena (by Him) akartṛtvena (being a non-doer) sarva (all) karmāṇi (actions) kartumarhati (he is able to do)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Naiva | Naiva | indeclinable | — | not|never |
| sa | sa | pronoun | nominative · singular · masculine | he|that one |
| kaścit | kaścit | pronoun | nominative · singular · masculine | anyone|anybody |
| karomi | karomi | verb | √kṛ · laṭ-present · first | I do |
| iti | iti | indeclinable | — | thus|saying |
| niṣṭhām | niṣṭhām | noun | accusative · singular · feminine | state of being|resolve |
| vrajati | vrajati | verb | √vraja · laṭ-present · third | he goes|attains |
| pāṇḍava | pāṇḍava | noun | nominative · singular · masculine | son of Pāṇḍu|Pāṇḍava |
| Akartṛtvena | Akartṛtvena | compound | instrumental tatpuruṣa · "akartṛtvam" | by not being a doer |
| tena | tena | pronoun | instrumental · singular · masculine | by him|thereby |
| sarva | sarva | adjective | — | all|every |
| karmāṇi | karmāṇi | noun | accusative · plural · neuter | actions|works |
| kartumarhati | kartumarhati | verb | √kṛ · san-conditional · third | he should do |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse is pivotal in underscoring the non-dual nature of reality, as it suggests that the one who has transcended the egoistic notion of being the doer (kartṛtva) can then perform all actions without being bound by them. According to Shankara, such a state is attainable through the realization of the identity of the individual self (ātman) with the ultimate reality (Brahman). In his commentary on the Bhagavad Gītā, Shankara emphasizes that the true nature of the self is untouched by actions, much like the lotus leaf remains untouched by water. This realization liberates one from the cycle of karma, allowing for effortless action in the world without being entangled in it. The phrase 'akartṛtvena tena sarva-karmāṇi kartumarhati' is particularly significant as it points to the paradoxical freedom that arises from understanding one's non-doership, which is the essence of brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, this verse is understood in the context of the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānuja interprets the state of 'not doing' as a condition of complete surrender to the Lord, where the ego's insistence on being the doer is relinquished. This state of surrender allows the individual to act in the world without the burden of ego, thus performing actions as an offering to the Lord. The phrase 'naiva sa kaścit karomīti' is seen as an expression of the jīva's recognition of its dependence on Īśvara, leading to a life of devotion and service. By citing 'akartṛtvena tena sarva-karmāṇi kartumarhati', Rāmānuja highlights that in this surrendered state, one can engage in all activities without the taint of personal desire, essentially acting as an instrument of the divine will.
Neo-Vedānta (Swami Vivekānanda): Swami Vivekānanda sees this verse as a call to practical spirituality, where one's actions in the world are not driven by personal ambition or ego but by a sense of duty and service. He emphasizes that the state of 'not doing' refers to the transcendence of the limited self, allowing for a more universal and selfless engagement with the world. Vivekānanda, in his lectures and writings, often returned to the idea that true freedom and strength come from recognizing one's place within the larger cosmic scheme, rather than being confined by individualistic desires. The freedom to act without being bound by one's actions, as suggested by 'sarva-karmāṇi kartumarhati', is, for Vivekānanda, a direct result of aligning one's will with the universal, leading to a life of purposeful action and inner peace. This verse, for him, offers a vision of human potential that combines spiritual insight with practical effectiveness in everyday life.