Bhagavad Gita Chapter 4, Verse 17 (BG 4.17) — Meaning, Translation & Commentary

4.17 कर्मणः of action? हि for? अपि also? बोद्धव्यम् should be known? बोद्धव्यम् should be known? च and? विकर्मणः of the forbidden action? अकर्मणः of inaction? च and? बोद्धव्यम् should be known? गहना deep? कर्मणः of action? गतिः the path.No Commentary.

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.

Modern

# BG 4.17 Life is action. The cessation of action is the arrival of death. In an active life alone can we experience both ascent and descent. Still water in one place becomes stagnant and foul, whereas the flowing waters of a river remain ever pure and clean. In the presence of the life force, the complete absence of action cannot occur. Since human beings must remain active throughout life, the ancient sages studied all possible actions of life, for they wished to evaluate life in its fullness. The classification of actions performed by them is presented in the table below. Action is life itself. Neither progress nor decline is possible through inaction. The actionless state of deep sleep or death neither aids nor hinders human development. The moments of action shape human character. This formation depends upon which actions we undertake with our own hands. According to the ancient rishis, there are two types of action: constructive (duty) and destructive (forbidden). In the word "action" in this verse is included only those constructive duty-actions that aid human development. Those actions by which a person falls below their humanity are called here "wrong action"—what the scriptures have named forbidden action. Duty actions are further classified into three types: eternal, occasional, and desired. Actions that must be performed daily are called eternal actions, and actions that must be performed for a specific reason are called occasional actions. These two types of actions are mandatory. Action undertaken using appropriate means to attain a specific result is called desired action—such as action performed to obtain a son or heaven. This is not mandatory for all. For self-development, one must completely renounce wrong action and fulfill duty in all circumstances. In this scientific analysis, Lord Krishna entirely disregards inaction. It is essential that seekers desiring material prosperity and spiritual advancement understand this classification of actions well. Lord Krishna acknowledges that even after this analysis of actions, it is not easy for the ordinary person to discern action from inaction, because the nature of action is profound. From the above statement, it is clear that action should be evaluated not merely by observing its external form, but also by considering its purpose. The nobility and purity of intention will make that person's action noble and sacred. Since the individual has such importance in determining the nature of action, Lord Krishna's statement that the nature of action is profound is entirely fitting. Regarding action and inaction, what more is there to know on this matter is now explained.