Nahi kasya api kṛtam kāryam asti yan na kṛtvā phalam āpnuyāt
“There is no work done by anyone which does not yield a result.”
Structure
Nahi kasya api kṛtam kāryam asti yan na kṛtvā phalam āpnuyāt
Nahi(not) kasya(of anyone) api(also) kṛtam(done) kāryam(work) asti(there is) yan(which) na(not) kṛtvā(having done) phalam(fruit/result) āpnuyāt(one would obtain)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Nahi | Nahi | indeclinable | — | not |
| kasya | kasya | pronoun | genitive · singular | of whom |
| api | api | indeclinable | — | also, even |
| kṛtam | kṛtam | verb | √kṛ · past participle | done |
| kāryam | kāryam | noun | nominative · singular · neuter | action, work |
| asti | asti | verb | √as · present · third | is |
| yan | yan | pronoun | nominative · singular | which |
| na | na | indeclinable | — | not |
| kṛtvā | kṛtvā | verb | √kṛ · gerund | having done |
| phalam | phalam | noun | accusative · singular · neuter | fruit, result |
| āpnuyāt | āpnuyāt | verb | √āp · optative · third | may obtain |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra underscores the timeless principle that every action yields a consequence, reinforcing the concept of karma. In the context of Advaita Vedānta, this can be seen as a pointer to the ultimate reality where all actions, and their consequent fruits, are subsumed under the non-dual Brahman. Shankara's commentary on the Bhagavad Gita emphasizes the importance of understanding the self (ātman) and its relation to the ultimate reality (Brahman), suggesting that true liberation (moksha) comes from realizing this non-dual identity. The verse, by affirming that no action is without its consequence, subtly hints at the illusion of agency and the cyclical nature of worldly existence, encouraging the seeker to look beyond the realm of action and its fruits towards the realization of the immutable, all-encompassing Brahman-ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an affirmation of the doctrine of karma, where every action has its consequence, governed by the divine will of Īśvara (the Lord). Rāmānujācārya's visishtadvaita (qualified non-dualism) posits that the jīva (individual self) and Īśvara are related yet distinct, with the former being dependent on the latter for its existence and liberation. This verse can be understood as underscoring the importance of right action (dharma) as a means to attain not just worldly success but ultimately, liberation through the grace of God. Madhvācārya's dvaita (dualism) emphasizes the absolute distinction between the Lord and the souls, with karma being a mechanism of the Lord's justice, rewarding or punishing souls based on their deeds. Thus, the verse is a call to ethical living, with the understanding that every action has its divine consequence.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, emphasized the practical and universal application of vedantic principles in daily life. This verse, with its emphasis on the consequence of every action, aligns with Vivekānanda's teachings on the importance of self-realization and the power of human effort. He often stressed that the potential for realization and service to humanity lies within every individual, suggesting that understanding the inevitable fruit of one's actions can motivate one towards selfless work (niskama karma) and, ultimately, spiritual growth. Similarly, S. Radhakrishnan, interpreting Indian philosophy for the modern world, would likely see this verse as highlighting the accountability and responsibility that come with human action, underscoring the need for ethical consideration and a sense of universal interconnectedness in all our endeavors.