na hi kaścit kṣaṇād api pratyavāyo vidyate gateḥ . atha ced vṛthā tyāgaḥ phalasya hi na vidyate .
“For there is no one who can remain even for a moment without being engaged; and indeed if one does not work, there is no gain of the result.”
Structure
na hi kaścit kṣaṇāt api pratyavāyo vidyate gateḥ atha cet vṛthā tyāgaḥ phalasya hi na vidyate
na hi kaścit (no one) gateḥ (of going) kṣaṇāt (even for a moment) api (even) pratyavāyo (return) vidyate (exists) atha (if) cet (you) vṛthā (in vain) tyāgaḥ (abandonment) phalasya (of the fruit) hi (certainly) na (not) vidyate (exists)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| kaścit | kaścit | pronoun | nominative · singular · masculine | anyone |
| kṣaṇāt | kṣaṇāt | noun | ablative · singular · neuter | even for a moment |
| api | api | indeclinable | — | also |
| pratyavāyo | pratyavāyo | noun | nominative · singular · masculine | decline |
| vidyate | vidyate | verb | √vid · present · third | there is |
| gateḥ | gateḥ | noun | ablative · singular · masculine | of the path |
| atha | atha | indeclinable | — | if |
| cet | cet | indeclinable | — | then |
| vṛthā | vṛthā | indeclinable | — | in vain |
| tyāgaḥ | tyāgaḥ | noun | nominative · singular · masculine | renunciation |
| phalasya | phalasya | noun | genitive · singular · masculine | of the fruit |
| hi | hi | indeclinable | — | indeed |
| na | na | indeclinable | — | not |
| vidyate | vidyate | verb | √vid · present · third | there is |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi kaścit kṣaṇād api pratyavāyo vidyate gateḥ' highlights the inevitability of action, underscoring that even inaction is a form of action. According to Śaṅkara, the concept of 'pratyavāya' or engagement is crucial in understanding the nature of the Self. In his commentary on the Bhagavad Gītā, Śaṅkara emphasizes that the jīva's (individual self) engagement in action or inaction is ultimately a reflection of its inherent nature, which is none other than the brahman-ātman. The realization of this unity is the ultimate goal, where one understands that all actions, including the decision to renounce or engage, are manifestations of the ultimate reality, brahman. This verse, therefore, points towards the non-dual nature of reality, where the distinction between action and inaction, or between the self and the ultimate reality, is transcended.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse in the context of the relationship between the jīva and Īśvara (the Supreme Lord). According to Rāmānuja, the concept of 'pratyavāya' or engagement implies that the jīva is always connected to Īśvara, whether through actions that lead to bondage or through bhakti (devotion) that leads to liberation. The verse 'atha ced vṛthā tyāgaḥ phalasya hi na vidyate' suggests that renunciation without a proper understanding of one's relationship with Īśvara is futile. Rāmānuja emphasizes the importance of realizing one's dependence on Īśvara, and thus, the engagement of the jīva should be in the form of surrender and devotion to the Lord, leading to the attainment of the ultimate goal, which is not merely the cessation of action but the experience of divine love and grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. The verse 'na hi kaścit kṣaṇād api pratyavāyo vidyate gateḥ' resonates with his call to action, underscoring that one must engage with the world in a meaningful way. According to Vivekānanda, this engagement should be characterized by selflessness and a sense of duty, leading to the betterment of society. In his speech 'The Message of Vivekananda', he notes that true renunciation is not the abandonment of action but the abandonment of the ego and selfish desires. This interpretation aligns with the idea that 'phalasya hi na vidyate' implies that the result of one's action should not be the primary motivation; rather, the action itself, performed with the right attitude, is what truly matters. This verse, therefore, encourages individuals to find their place in the world and contribute positively, recognizing that every moment offers an opportunity for growth and service.