Gita 04.17 – Action-reaction correlation is incomprehensible, but right action is discernible
karmaṇo hy api boddhavyaṁ
boddhavyaṁ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaṁ
gahanā karmaṇo gatiḥ (Bg 4.17)
Word-for-word:
karmaṇaḥ — of work; hi — certainly; api — also; boddhavyam — should be understood; boddhavyam — should be understood; ca — also; vikarmaṇaḥ — of forbidden work; akarmaṇaḥ — of inaction; ca — also; boddhavyam — should be understood; gahanā — very difficult; karmaṇaḥ — of work; gatiḥ — entrance.
Translation:
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.
Explanation:
Kṛṣṇa further explains how one can act without becoming bound by the results. He mentions three important terms:
karmaṇo hy api boddhavyaṁ: One should understand what action (karma) is
boddhavyaṁ ca vikarmaṇaḥ: One should also understand what forbidden action (vikarma) is
akarmaṇaś ca boddhavyaṁ: And one should understand what inaction (akarma) is as well
gahanā karmaṇo gatiḥ: For the path of action is indeed very difficult to understand.
The repetition of the word “boddhavyam” in all three lines, along with various forms of the word “karma,” creates a beautiful poetic structure in this verse. The first line begins with karma and ends with boddhavyam. The second line reverses the order—it starts with boddhavyam and ends with a variant of karma. Though the meaning is entirely different (vikarmaṇaḥ refers to forbidden action), the sound of karma still echoes. The structure of the third line mirrors the first: akarmaṇaś ca boddhavyaṁ—once again, the word karma is embedded within it.
In English, this type of structure—especially seen in the first and second lines—is known as chiasmus, where the second half of a sentence inverts the elements of the first. For example, John F. Kennedy said, “Ask not what your country can do for you; ask what you can do for your country.” Similarly, one might say, “A devotee lives in Vṛndāvana, and Vṛndāvana lives in the devotee.” While the structure in the Bhagavad-gītā is not a perfect chiasmus, since the words are slightly different, it bears a resemblance and illustrates the poetic beauty of the text.
Often, the poetic beauty of the Gītā, along with its artistic qualities and literary ornaments, is overlooked, as it is typically studied either as a religious or philosophical text. However, it can also be appreciated as a literary masterpiece—and relished in that light as well.
The three terms mentioned here are karma, vikarma, and akarma. Let us understand what they mean in this context.
In the previous verse, only two terms were introduced—karma and akarma. Kṛṣṇa stated that even sages are bewildered in trying to understand what constitutes action and inaction (kiṁ karma kim akarmeti kavayo ’py atra mohitāḥ). That was the focus there.
In the current verse, a third term—vikarma—is added to the discussion. The meaning of akarma remains the same as in the previous verse: it does not simply refer to the absence of action, but rather to non-reactive action—action that does not lead to any material reaction.
The word karma, previously mentioned in a general sense, is now expanded into two categories: karma and vikarma. At a broad level, karma can refer to any action that produces a reaction. However, more specifically, it can be subdivided: karma refers to su-karma—action that yields good reactions—while vikarma refers to action that results in bad reactions. In this way, both karma and vikarma are categories of reactive work.
We can thus consider two levels of categorization:
1. At the meta level, karma (reactive work) and akarma (non-reactive work).
2. Within the reactive category, we further distinguish between su-karma (good reaction) and vikarma (bad reaction).
Kṛṣṇa urges Arjuna to understand all three: which actions lead to good reactions, which lead to bad reactions, and which lead to no reactions at all. In Arjuna’s case, the choice before him is whether to fight the war or renounce it. He must discern which of these options falls under karma, vikarma, or akarma. Kṛṣṇa concludes the verse by stating, gahanā karmaṇo gatiḥ—the workings of karma are difficult to comprehend. The word “gatiḥ” refers to movement or progression toward a particular destination, while “gahanā” means dense—so dense that it cannot be easily penetrated by ordinary intelligence.
What this specifically means is that, in our lives, it is difficult to understand which actions lead to which reactions. This verse is often quoted for its final line—gahanā karmaṇo gatiḥ—and is commonly used to express the idea that we cannot always discern why a particular reaction manifests in our lives. Why do things suddenly go wrong? Why do obstacles or reversals arise? Why do certain events unfold the way they do? It is often very hard to figure out.
This is certainly a valid application of the verse, as the reactions we experience are part of the vast and intricate network of karma. Our actions set off a chain of events that ultimately lead to reactions, which come to us in proportion to what we have done. In most classes and discussions, this line—gahanā karmaṇo gatiḥ—is used to highlight the incomprehensibility of the karmic process. It is difficult to pinpoint which specific reaction corresponds to which particular past action, when that action was performed, and how it is now bearing fruit. The correlations are too complex to easily unravel.
In addition to the complexity of the reactions that come upon us, this verse—within the flow of the Gītā—also points to the complexity of the choices that lie before us when we are about to act. At this moment, Arjuna’s primary dilemma is: “What action should I perform?” Therefore, when Kṛṣṇa says “gahanā karmaṇo gatiḥ,” He is emphasizing the difficulty in discerning the right course of action. Which path constitutes non-reactive work? Is it to renounce the war and seek peace, or is it to perform one’s duty with detachment?
This is what Kṛṣṇa urges Arjuna to carefully understand—boddhavyaṁ. When He says, “Understand this,” it implies that He is about to offer guidance. As stated in the previous verse—tat te karma pravakṣyāmi (“I shall explain to you what action is”) and yaj jñātvā mokṣyase ’śubhāt (“knowing this, you will be freed from inauspiciousness”)—Kṛṣṇa is preparing Arjuna to act with clarity and spiritual intelligence.
Even when a teacher speaks, the student’s understanding is not guaranteed. The student must be attentive, engage his intelligence, and participate actively in the learning process. Kṛṣṇa calls for this kind of engagement through the use of the word boddhavyaṁ—“understand.” He is urging Arjuna not just to hear, but to deeply comprehend what is being said.
Although gahanā karmaṇo gatiḥ—the course of action—is difficult to grasp, Kṛṣṇa assures Arjuna that by sincerely trying to understand, he can at least discern the best course of action for himself. In doing so, he will be able to choose wisely and act in a way that leads to his ultimate benefit.
Thank you.
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