{"data":{"canonicalRef":"gita.4.17","workId":"gita","work":"gita","edition":"gita-standard-700","corpusVersion":"gita-1.0.0-rc.1","chapter":4,"verse":17,"speaker":"Krishna","representations":{"devanagari":"कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।\nअकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥","iast":"karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ\nakarmaṇaśca boddhavyaṃ gahanā karmaṇo gatiḥ","english":"one must also possess knowledge about prohibited action and again one must possess knowledge about inaction. The truth regarding action is abstruse."},"translation":{"translator":"Kashinath Trimbak Telang","editionYear":1882,"status":"machine-aligned; two human reviews pending","alignmentConfidence":0.268},"variants":[],"provenance":[{"sourceId":"vedic-scriptures","locator":"BG4.17","role":"Devanagari and IAST digital witness"},{"sourceId":"telang-1882","locator":"Chapter 4; aligned against BG4.17","role":"English translation witness"}],"review":{"transcription":"machine-cross-checked","firstHumanReview":"pending","secondHumanReview":"pending","releaseEligible":false},"checksum":"b977794f293eb1cfc19994c7cb5aa58d073d3d7dc9f6f633dcba6bc535d21d19","commentaries":[{"id":"prabhupada-ec:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"If one is serious about liberation from material bondage, one has to understand the distinctions between action, inaction and unauthorized actions. One has to apply oneself to such an analysis of action, reaction and perverted actions because it is a very difficult subject matter. To understand Kṛṣṇa consciousness and action according to its modes, one has to learn one’s relationship with the Supreme; i.e., one who has learned perfectly knows that every living entity is an eternal servitor of the Lord and that consequently one has to act in Kṛṣṇa consciousness. The entire Bhagavad-gītā is directed toward this conclusion. Any other conclusions against this consciousness and its attendant actions are vikarmas, or prohibited actions. To understand all this one has to associate with authorities in Kṛṣṇa consciousness and learn the secret from them; this is as good as learning from the Lord directly. Otherwise, even the most intelligent persons will be bewildered.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/prabhu/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"bcda20f11ad6558f255e6f1a039e7d364f2f72c2c7a264b3cccd02ed10f44735","corpusVersion":"gita-commentaries-0.2.0"},{"id":"prabhupada-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/prabhu/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"9bfa27f4a657fdff3779b0f106e0e8cd55e8a3a93041e375917a14dbd4de057f","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-sc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.16 4.17।।अथ उच्यतेऽकरणादेव सिद्धिरिति तन्न। यतः किं कर्म इति। कर्मणो ह्यपि इति। कर्माकर्मणोर्विभागः दुष्परिज्ञानः। तथा च विहिते कर्मण्यपि (S N तथा च ( N omit च) कर्मण्यपि ( णोऽपि) मध्ये दुष्टं कर्मास्ति अग्निष्टोमे इव पशुवधः। विरुद्धेऽपि च कर्मणि शुभमस्ति कर्म। तथाहि ( N यथा instead of तथा हि) हिंस्रप्राणिवधे प्रजोपतापाभावः। अकरणेऽपि च शुभाशुभं कर्म अस्ति वाङ्मनसकृतानां कर्मणामवश्यं भावात् (S श्यभावित्वात् K ( n) वित्वादिति) तेषां ज्ञानमन्तरेण दुष्परिहरत्वात्। अतः कुशलैरपि गहनत्वात् कर्म न ज्ञायते अनेन (S तेन) शुभकर्मणा शुभमस्माकं भविष्यति अनेन च कर्मणामनारंभेण मोक्षो न (नो) भविष्यति इति। तस्माद्वक्ष्यमाणो विज्ञानवह्निरेव अवश्यं सकलशुभाशुभकर्मेन्धनप्लोषसमर्थः शरणत्वेनान्वेष्य इति भगवतोऽभिप्रायः।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/abhinav/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"6aa06d081899e8a090191108a23f74f3cfd9cb40dcfc4b3caf4872e6b3fca233","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.16-17 Kim karma etc. Karmanah etc. The classification of [good] action and non-action is difficult to comprehend. That is to say there is bad action even among the action that has been ordained [in the scriptures], just as the animal-slaughter in the [pious] Agnistoma sacrifice. Again, even in the midst of action, that goes against [the scripture], there is auspicious action; for example there is an end for the trouble of the people in the act of killing a murderous animal. Even in the case of non-performance of action, there do exist [both] the auspicious and inauspicious acts; for there will be necessarily [some] acts performed by the sense of speech and by the mind as they are difficult to avoid without wisdom. Therefore on account of its mysterious nature, even hte experts have not properly understood the action as : 'Prosperity would be for as by this [particular] auspicious action; and emancipation would be for us by that [particular] non-undertaking of [certain] actions'. Therefore, it is the fire of wisdom taught in the seel, that alone is capable of positively burning down the fuel of all the auspicious and inauspicious actions; and hence that is to be sought after as a refuge. This is what is intended by the Bhagavat.\nIn order to calrify the same, [the Lord] says -","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/abhinav/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"5b0502fb436d5fe8c12df9761c59d4a969d4a12de5a9efd344a3bcba03dec787","corpusVersion":"gita-commentaries-0.2.0"},{"id":"dhanapati-sc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"dhanapati","author":"Dhanapati","editionId":"dhanapati-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.17।।ननु देहादिव्यापारः कर्माकरणं तूष्णीमासनमिति लोकप्रसिद्य्धैव ज्ञातुं शक्यमिति तत्राह कर्मण इति। हि यस्मात्कर्मणः शास्त्रविहितस्यापि तत्त्वं बोद्धव्यं ज्ञातव्यमस्ति। विकर्मणश्च प्रतिषिद्धस्य तत्त्वं बोद्धव्यमस्ति। अकर्मणश्च तूष्णींभावस्य तत्त्वं बोद्धव्यमस्ति। सर्वत्र तत्त्वमस्तीति पदाध्याहारः। भाष्ये त्वस्तीत्यस्याध्याहारकथनमुपलक्षणमित्यविरोधः। यस्माद्गहना कर्मण इत्युपलक्षणार्थम्। कर्माकर्मविकर्मणां गतिस्तत्त्वं याथात्म्यमित्यर्थः।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/dhan/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"d68973c98a2cbf95ef5d381ae4a6fd83628d5fd4e32da8c5b35364f1ea15d310","corpusVersion":"gita-commentaries-0.2.0"},{"id":"s-sankaranarayan-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"s-sankaranarayan","author":"Dr. S. S. Sankaranarayan","editionId":"s-sankaranarayan-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.17. Something has got to be understand of [good] action also; and something is to be understood of the wrong action; and something is to be understood of non-action. Difficult is to comprehend the way of action.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/san/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"c727d52e828bb8559a90d97f1bc2049197206ca077666ce1b716cf078b3dd97f","corpusVersion":"gita-commentaries-0.2.0"},{"id":"jayatirtha-sc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"jayatirtha","author":"Jayatīrtha","editionId":"jayatirtha-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.17।।ननुयज्ज्ञात्वा मोक्ष्यसेऽशुभात् 4।16 इत्यनेनैव कर्मस्वरूपं मुमुक्षुणा ज्ञातव्यमिति लब्धम् तत्किमर्थंकर्मणो हि इत्याद्युच्यते इत्यत आह न केवलमिति। तत्कर्मादिकम्। सिद्धे सत्यारम्भो नियमार्थ इति भावः। अत्रैव प्रमाणमाह तच्चेति। दर्शनापेक्षया समानकर्तृकत्वात् क्त्वानिर्देशः। कर्मशब्दार्थो भगवतैव वक्ष्यते। अकर्मशब्दार्थावाह अकर्मेति। किं तद्विकर्म इत्यत आह निषिद्धमिति। एवं चेत्कामाद्युपेतस्यकुत्रान्तर्भावः इति चेत् विकर्मणीति ब्रूमः। कथं तस्य निषिद्धत्वं इत्यत आह बन्धकत्वादिति। अस्त्वेवं शब्दार्थः योजना तु कथं इत्यतो लाघवार्थं द्वितीयपादयोजनां तावदाह तत इति। ततो विकर्मणः कर्मादि कर्माकर्म च इत्यादीत्यनेनाद्यतृतीयपादयोजनां सूचयति। कर्मणो विविच्य विकर्मादि बोद्धव्यम्। अकर्मणश्च विविच्य कर्मादि बोद्धव्यमिति। ननुकवयोऽप्यत्र मोहिताः 4।16 इत्यनेन कर्मादेर्दुर्ज्ञेयत्वमुक्तम् तत्पुनः किमर्थमुच्यते इत्यत आह न चेति। ज्ञातुं स्वभावेनेति शेषः। एतच्च श्रोतुरधिकादरणननार्थमिति ज्ञेयम्।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/jaya/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"51e7064c651c37129be07e36f929654e15c199c1404fe96ba91a3612227ef38e","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-sc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.17।।यस्मात् मोक्षसाधनभूते कर्मणः स्वरूपे बोद्धव्यम् अस्ति विकर्मणि च नित्यनैमित्तिककाम्यकर्मरूपेण तत्साधनद्रव्यार्जनाद्याकारेण च विविधताम् आपन्नं कर्म विकर्म। अकर्मणि ज्ञाने च बोद्धव्यम् अस्ति। गहना दुर्विज्ञाना मुमुक्षोः कर्मणो गतिः।विकर्मणि च बोद्धव्यम् नित्यनैमित्तिककाम्यद्रव्यार्जनादौ कर्मणि फलभेदकृतं वैविध्यं परित्यज्य मोक्षैकफलतया एकशास्त्रार्थत्वानुसन्धानम् तदेतद्व्यवसायात्मिका बुद्धिरेका (गीता 2।41) इत्यत्र एव उक्तम् इति न इह प्रपञ्च्यते।कर्माकर्मणोः बोद्धव्यम् आह","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/raman/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"a1a98f66d9cba61378fc3046ce8f345b753d03ed681e297bd759896a28341101","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.17 There is something which ought to be known in regard to action (Karma) which forms the means of attaining release. So also is the case in regard to 'multi-form or varied forms of action' (Vikarma). These are what have acired variegation as obligatory, occasional and desire-prompted works reiring numerous reisites. There is also something to be known about non-action, i.e., knowledge of the self. Therefore, deep, i.e., difficult to understand, is the way of action to be pursued by the seeker after release. What should be known as regards multi-form or variegated forms of Karma is that the attribution of differences leading to differences of fruits in obligatory, occasional and desire-prompted rites and acisition of things reired for their performace, etc., must be renounced, realising that the Sastras aim at only one result, i.e., release (and not several results said to accrue from these works). This has been declared in connection with the teaching, 'The resolute mind is one-pointed' (2.41) and is not elaborated here.\nSri Krsna explains what must be known in regard to action and non-action.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/raman/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"b14732a12f3743d22ab8e3adb70d3d0bd678bf60de913fb2f0cc88dcc573af24","corpusVersion":"gita-commentaries-0.2.0"},{"id":"purohit-swami-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"purohit-swami","author":"Shri Purohit Swami","editionId":"purohit-swami-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.17 It is necessary to consider what is right action, what is wrong action, and what is inaction, for mysterious is the law of action.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/purohit/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"b0acb073ba406330789a13f8768a5febae316346d4e7097eee9836806df6f749","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-adidevananda-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-adidevananda","author":"Swami Adidevananda","editionId":"swami-adidevananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.17 For, there is what ought to be known in action. Likewise there is what ought to be known in multi-form action. And there is what ought to be understood in non-action. Thus mysterious is the way of action.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/adi/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"0ec2ea54b6a24572d1a04a3a3c2a89b81de5abc6b55ed444a3cbeaf579b4ee02","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-chinmayananda-hc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-chinmayananda","author":"Swami Chinmayananda","editionId":"swami-chinmayananda-hc","fieldCode":"hc","language":"hi","script":"Deva","contentType":"commentary","content":"।।4.17।। जीवन क्रियाशील है। क्रिया की समाप्ति ही मृत्यु का आगमन है। क्रियाशील जीवन में ही हम उत्थान और पतन को प्राप्त हो सकते हैं। एक स्थान पर स्थिर जल सड़ता और दुर्गन्ध फैलाता है जबकि सरिता का प्रवाहित जल सदा स्वच्छ और शुद्ध बना रहता है। जीवन शक्ति की उपस्थिति में कर्मो का आत्यन्तिक अभाव नहीं हो सकता।चूँकि मनुष्य को जीवनपर्यन्त क्रियाशील रहना आवश्यक है इसलिये प्राचीन मनीषियों ने जीवन के सभी सम्भाव्य कर्मों का अध्ययन किया क्योंकि वे जीवन का मूल्यांकन उसके पूर्णरूप में करना चाहते थे। निम्नांकित तालिका में उनके द्वारा किये गये कर्मों का वर्गीकरण दिया हुआ है।क्रिया ही जीवन है। निष्क्रियता से उन्नति और अधोगति दोनों ही सम्भव नहीं। गहन निद्रा अथवा मृत्यु की कर्म शून्य अवस्था मनुष्य के विकास में न साधक है न बाधक।कर्म के क्षण मनुष्य का निर्माण करते हैं। यह निर्माण इस बात पर निर्भर करता है कि हम कौन से कर्मों को अपने हाथों में लेकर करते हैं। प्राचीन ऋषियों के अनुसार कर्म दो प्रकार के होते हैं निर्माणकारी (कर्तव्य) और विनाशकारी (निषिद्ध)। इस श्लोक के कर्म शब्द में मनुष्य के विकास में साधक के निर्माणकारी कर्तव्य कर्मों का ही समावेश है। जिन कर्मों से मनुष्य अपने मनुष्यत्व से नीचे गिर जाता है उन कर्मों को यहाँ विकर्म कहा है जिन्हें शास्त्रों ने निषिद्ध कर्म का नाम दिया है।कर्तव्य कर्मों का फिर तीन प्रकार से वर्गीकरण किया गया है और वे हैं नित्य नैमित्तिक और काम्य। जिन कर्मों को प्रतिदिन करना आवश्यक है वे नित्य कर्म तथा किसी कारण विशेष से करणीय कर्मों को नैमित्तिक कर्म कहा जाता है। इन दो प्रकार के कर्मों को करना अनिवार्य है। किसी फल विशेष को पाने के लिए उचित साधन का उपयोग कर जो कर्म किया जाता है उसे काम्य कर्म कहते हैं जैसे पुत्र या स्वर्ग पाने के लिये किया गया कर्म। यह सबके लिये अनिवार्य नहीं होता।आत्मविकास के लिये विकर्म का सर्वथा त्याग और कर्तव्य का सभी परिस्थितियों में पालन करना चाहिये। वैज्ञानिक पद्धति से किये हुए इस विश्लेषण में श्रीकृष्ण अकर्म की पूरी तरह उपेक्षा करते हैं।यह आवश्यक है कि अपने भौतिक अभ्युदय तथा आध्यात्मिक उन्नति के इच्छुक साधक कर्मों के इस वर्गीकरण को भली प्रकार समझें।भगवान् श्रीकृष्ण इस बात को स्वीकार करते हैं कि कर्मों के इस विश्लेषण के बाद भी सामान्य मनुष्य को कर्मअकर्म का विवेक करना सहज नहीं होता क्योंकि कर्म की गति गहन है।उपर्युक्त कथन से यह स्पष्ट होता है कि कर्म का मूल्यांकन केवल उसके वाह्य स्वरूप को देखकर नहीं बल्कि उसके उद्देश्य को भी ध्यान में रखते हुये करना चाहिये। उद्देश्य की श्रेष्ठता एवं शुचिता से उस व्यक्ति विशेष के कर्म श्रेष्ठ एवं पवित्र होंगे। इस प्रकार कर्म के स्वरूप का निश्चय करने में जब व्यक्ति का इतना प्राधान्य है तो भगवान् का यह कथन है कि कर्म की गति गहन है अत्यन्त उचित है।कर्म और अकर्म के विषय में और विशेष क्या जानना है इस पर कहते हैं","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/chinmay/hc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"ca712566a634bdb0e0749eadb293ee0aa28def4c22e94b42f834d1e33c115aac","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-gambirananda-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-gambirananda","author":"Swami Gambirananda","editionId":"swami-gambirananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.17 For there is something to be known even about action, and something to be known about prohibited action; and something has to be known about inaction. The true nature of action is inscrutable.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/gambir/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"f7faa513cca5a57996636fd7acf042b9a7881d64ceffda0d6edf61bed24407a5","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-hc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-hc","fieldCode":"hc","language":"hi","script":"Deva","contentType":"commentary","content":"4.17।। व्याख्या--'कर्मणो ह्यपि बोद्धव्यम्'-- कर्म करते हुए निर्लिप्त रहना ही कर्मके तत्त्वको जानना है, जिसका वर्णन आगे अठारहवें श्लोकमें 'कर्मण्यकर्म यः पश्येत्' पदोंसे किया गया है।कर्म स्वरूपसे एक दीखनेपर भी अन्तःकरणके भावके अनुसार उसके तीन भेद हो जाते हैं--कर्म, अकर्म और विकर्म। सकामभावसे की गयी शास्त्रविहित क्रिया 'कर्म' बन जाती है। फलेच्छा, ममता और आसक्तिसे रहित होकर केवल दूसरोंके हितके लिये किया गया कर्म 'अकर्म' बन जाता है। विहित कर्म भी यदि दूसरेका हित करने अथवा उसे दुःख पहुँचानेके भावसे किया गया हो तो वह भी 'विकर्म' बन जाता है। निषिद्ध कर्म तो 'विकर्म' है ही।'अकर्मणश्च बोद्धव्यम्'--निर्लिप्त रहते हुए कर्म करना ही अकर्मके तत्त्वको जानना है, जिसका वर्णन आगे अठारहवें श्लोकमें 'अकर्मणि च कर्म यः' पदोंसे किया गया है।'बोद्धव्यम् च विकर्मणः'--कामनासे कर्म होते हैं। जब कामना अधिक बढ़ जाती है, तब विकर्म (पापकर्म) होते हैं।दूसरे अध्यायके अड़तीसवें श्लोकमें भगवान्ने बताया है कि अगर युद्ध-जैसा हिंसायुक्त घोर कर्म भी शास्त्रकी आज्ञासे और समतापूर्वक (जय-पराजय, लाभ-हानि और सुख-दुःखको समान समझकर) किया जाय, तो उससे पाप नहीं लगता। तात्पर्य यह है कि समतापूर्वक कर्म करनेसे दीखनेमें विकर्म होता हुआ भी वह 'अकर्म' हो जाता है।\nशास्त्रनिषिद्ध कर्मका नाम 'विकर्म' है। विकर्मके होनेमें कामना ही हेतु है (गीता 3। 36 37 (टिप्पणी प0 241)। अतः विकर्मका तत्त्व है--कामना; और विकर्मके तत्त्वको जानना है--विकर्मका स्वरूपसे त्याग करना तथा उसके कारण कामनाका त्याग करना।'गहना कर्मणो गतिः'--कौन-सा कर्म मुक्त करनेवाला और कौन-सा कर्म बाँधनेवाला है--इसका निर्णय करना बड़ा कठिन है। कर्म क्या है, अकर्म क्या है और विकर्म क्या है--इसका यथार्थ तत्त्व जाननेमें बड़े-बड़े शास्त्रज्ञ विद्वान् भी अपने-आपको असमर्थ पाते हैं। अर्जुन भी इस तत्वको न जाननेके कारण अपने युद्धरूप कर्तव्य-कर्मको घोर कर्म मान रहे हैं। अतः कर्मकी गति (ज्ञान या तत्त्व) बहुत गहन है।\nशङ्का--इस (सत्रहवें) श्लोकमें भगवान्ने 'बोद्धव्यं च विकर्मणः' पदोंसे यह कहा कि विकर्मका तत्त्व भी जानना चाहिये। परन्तु उन्नीसवेंसे तेईसवें श्लोकतकके प्रकरणमें भगवान्ने 'विकर्म' के विषयमें कुछ कहा ही नहीं! फिर केवल इस श्लोकमें ही विकर्मकी बात क्यों कही?समाधान--उन्नीसवें श्लोकसे लेकर तेईसवें श्लोक-तकके प्रकरणमें भगवान्ने मुख्यरूपसे 'कर्ममें अकर्म की बात कही है, जिससे सब कर्म अकर्म हो जायँ अर्थात् कर्म करते हुए भी बन्धन न हो। विकर्म कर्मके बहुत पास पड़ता है; क्योंकि कर्मोंमें कामना ही विकर्मका मुख्य हेतु है। अतः कामनाका त्याग करनेके लिये तथा विकर्मको निकृष्ट बतानेके लिये भगवान्ने विकर्मका नाम लिया है।\nजिस कामनासे 'कर्म' होते हैं, उसी कामनाके अधिक बढ़नेपर 'विकर्म' होने लगते हैं। परन्तु कामना नष्ट होनेपर सब कर्म 'अकर्म' हो जाते हैं। इस प्रकरणका खास तात्पर्य 'अकर्म' को जाननेमें ही है, और 'अकर्म' होता है कामनाका नाश होनेपर। कामनाका नाश होनेपर विकर्म होता ही नहीं; अतः विकर्मके विवेचनकी जरूरत ही नहीं। इसलिये इस प्रकरणमें विकर्मकी बात नहीं आयी है। दूसरी बात पापजनक और नरकोंकी प्राप्ति करानेवाला होनेके कारण विकर्म सर्वथा त्याज्य है। इसलिये भी इसका विस्तार नहीं किया गया है। हाँ, विकर्मके मूल कारण 'कामना' का त्याग करनेका भाव इस प्रकरणमें मुख्यरूपसे आया है; जैसे-- 'कामसंकल्पवर्जिताः' (4। 19) 'त्यक्त्वा कर्मफलासङ्गम्' (4। 20) 'निराशीः' (4। 21) 'समः सिद्धावसिद्धौ च' (4। 22) 'गतसङ्गस्य यज्ञायाचरतः' (4। 23)।इस प्रकार विकर्मके मूल 'कामना' के त्यागका वर्णन करनेके लिये ही इस श्लोकमें विकर्मको जाननेकी बात कही गयी है।\nसम्बन्ध--अब भगवान् कर्मोंके तत्त्वको जाननेवाले मनुष्यकी प्रशंसा करते हैं।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/rams/hc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"e492b7555f8014d822f9b4ee90483faaef7a648af7f8c55b1345e8e0a0a918a8","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-ht:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।4.17।। कर्मका तत्त्व भी जानना चाहिये और अकर्मका तत्त्व भी जानना चाहिये तथा विकर्मका तत्त्व भी जानना चाहिये; क्योंकि कर्मकी गति गहन है।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/rams/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"9ba031d949c0060aaeb969bb42bd0ab86764361b1626dd26010bad8afb9e0612","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-ec:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"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.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/siva/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"d675a5ca7699c088a718392f0353fcdab050528d8316b6036c5343b01bc1fa49","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-et:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"4.17 For verily (the true nature) of action (enjoined by the scriptures) should be known, also (that)\nof forbidden (or unlawful) action, and of inaction; hard to understand is the nature (path) of action.","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/siva/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"312c779c3be80b6bed5ced9562ff1789905fc7611b8185c7cc251e71eebf1f12","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-tejomayananda-ht:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"swami-tejomayananda","author":"Swami Tejomayananda","editionId":"swami-tejomayananda-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।4.17।। कर्म का (स्वरूप) जानना चाहिये और विकर्म का (स्वरूप) भी जानना चाहिये ; (बोद्धव्यम्) तथा अकर्म का भी (स्वरूप) जानना चाहिये (क्योंकि) कर्म की गति गहन है।।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/tej/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"9988dbbe165026b2582551a0eb8ac6742823ca3ba0a2212f09167d058ab74e2d","corpusVersion":"gita-commentaries-0.2.0"},{"id":"vallabhacharya-sc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"vallabhacharya","author":"Vallabhācārya","editionId":"vallabhacharya-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.17।।कर्मणो ह्यपीति।यतश्च सुतरामेव कर्ममार्गो दुरत्ययः। अतोऽपि भजनं कार्यं भजनेन हि तादृशम्। अन्योन्यनाशकत्वं च कर्मणां भवति क्वचित्। कर्ममार्गे फलं तस्मान्न निरूप्यं हि सर्वथा। जायस्वेति म्रियस्वेति तृतीयो य उदाहृतः। प्रकीर्णकानां सर्वेषां तत्फलं परिकीर्तितम् इति। अतो विहितस्य कर्मणः स्वरूपमिति शेषः। अविहितस्य कर्मणोऽथ च निषिद्धकर्मणस्तत् बोद्धव्यम् तत्र कर्मण एव गतिर्गहना किं पुनरन्येषाम् इत्येकग्रहणं प्रकृतार्थम्।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/vallabh/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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(The words 'there is' are to be supplied in all the three cases.) Because gatih, the true nature, i.e. the essential nature; karmanah, of action-implying karma etc., viz action, prohibited action and inaction; is gahana, inscrutable, hard to understand.\n'What, again, is the essential nature of action etc. which has to be understood, and about which it was promised, \"I shall tell you৷৷.\" (16)?' This is being stated:","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/sankar/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"28d57d499e0be7c3057ebf142e105a4403416f6514bcfb512d4991bdc955ed94","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-ht:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।4.17।।तुझे यह नहीं समझना चाहिये कि केवल देहादिकी चेष्टाका नाम कर्म है और उसे न करके चुपचाप बैठ रहनेका नाम अकर्म है उसमें जाननेकी बात ही क्या है यह तो लोकमें प्रसिद्ध ही है। क्यों ( ऐसा नहीं समझना चाहिये ) इस पर कहते हैं कर्मकाशास्त्रविहित क्रियाका भी ( रहस्य ) जानना चाहिये विकर्मकाशास्त्रवर्जित कर्मका भी ( रहस्य ) जानना चाहिये और अकर्मका अर्थात् चुपचाप बैठ रहनेका भी ( रहस्य ) समझना चाहिये। क्योंकि कर्मोंकी अर्थात् कर्म अकर्म और विकर्मकी गति उनका यथार्थ स्वरूप तत्त्व बड़ा गहन है समझनेमें बड़ा ही कठिन है।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/sankar/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"c270ecd114b8229ea4749bbf68daa5548595207b6dc02052be953845b3458c83","corpusVersion":"gita-commentaries-0.2.0"},{"id":"sridhara-svamin-sc:source:4.17","canonicalRef":"gita.4.17","chapter":4,"verse":17,"authorId":"sridhara-svamin","author":"Śrīdhara Svāmin","editionId":"sridhara-svamin-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।4.17।।ननु लोकप्रसिद्धमेव कर्म देहादिव्यापारात्मकम् अकर्म च तदव्यापारात्मकम् अतः कथमुच्यते कवयोऽप्यत्र मोहं प्राप्ता इति तत्राह कर्मण इति। कर्मणो विहितव्यापारस्यापि तत्त्वं बोद्धव्यमस्ति नतु लोकसिद्धमात्रमेव अकर्मणाऽविहितव्यापारस्यापि तत्त्वं बोद्धव्यमस्ति विकर्मणोऽपि निषिद्धस्यापि तत्त्वं बोद्धव्यमस्ति यतः कर्मणो गतिर्गहना। कर्मण इत्युपलक्षणार्थम्। कर्माकर्मविकर्मणां तत्त्वं बोद्धव्यमस्ति। यतो दुर्विज्ञेयमित्यर्थः।","sourceLocator":"bhagavadgita_chapter_4_slok_17.json#/srid/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"c7899c18728fa6bcf453e411856e5da68a6f3d49db8b779a26f1f8163a724dbc","corpusVersion":"gita-commentaries-0.2.0"}]},"meta":{"commentaryCount":29}}