anubandhe ca dehe ’sminnakurvann api kāriṣyasi || 22 ||
“Due to this inherent association with the body, even if you do not act, you will be compelled to act.”
Structure
anubandhe ca dehe asmin nakurvann api kāriṣyasi
tvam (you) asmin (in this) dehe (body) anubandhe (due to attachment) nakurvann (not acting) api (even) kāriṣyasi (will be forced to act)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| anubandhe | anubandhe | compound | karmadhāraya · "anubandhe" | in this connection, in this matter |
| ca | ca | indeclinable | — | and, also |
| dehe | dehe | noun | locative · singular · neuter | in the body |
| asmin | asmin | pronoun | locative · singular · masculine | in Me |
| nakurvann | nakurvann | verb | √kṛ · present participle · second | not doing |
| api | api | indeclinable | — | even, also |
| kāriṣyasi | kāriṣyasi | verb | √kṛ · future · second | you will do |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Shankara highlights the concept of anubandha, or the inherent association of the self with the body. This verse (anubandhe ca dehe 'sminnakurvann api kāriṣyasi) underscores the inevitability of action due to this bodily association, even for one who seeks not to act. Shankara's non-dual reading emphasizes that the true Self (ātman) is not the doer of actions but is instead the witness. The apparent agency of the individual is a product of ignorance (avidyā) about one's true nature. This verse points to the distinction between the real Self and the ego (jīva), suggesting that understanding this distinction is crucial for realizing the brahman-ātman identity. By recognizing the body's influence on our actions, one can embark on the path to self-realization, ultimately seeking to transcend the limitations imposed by the body and its inherent tendencies.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his commentary on the Bhagavad Gītā, interprets this verse as highlighting the jīva's (individual self) dependence on Īśvara (the Supreme Lord). The inevitability of action, even for one who desires not to act, is seen as a manifestation of the Lord's will. The body, as a tool of the jīva, is inherently tied to action, and this inherent association (anubandha) is a reminder of the jīva's subservience to Īśvara. Rāmānuja's visishtadvaita (qualified non-dualism) perspective emphasizes the real and eternal relationship between the jīva and Īśvara, suggesting that the jīva's actions are ultimately a part of the divine plan. This verse, in the Vaiṣṇava tradition, underscores the importance of surrendering one's actions to the will of the Lord, thereby achieving a state of devotion and service to Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse can be seen as a call to recognize the inherent dynamism of human nature, which is compelled to act due to its association with the body. Vivekānanda would likely interpret this as a reminder of the importance of harnessing one's energies and actions towards a higher purpose, rather than being controlled by basal instincts and desires. In contemporary terms, this verse can be related to the concept of 'mindfulness' and the need to be aware of one's actions and their motivations. It suggests that by understanding and transcending our bodily conditioning, we can redirect our energies towards selfless actions and contributions to society, aligning with the universal principles of harmony and unity. This universal and practical application is reflective of the Neo-Vedāntic emphasis on the potential for human transformation and self-realization.