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Bhagavad-gītā 4.16

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽश‍ुभात् ॥ १६ ॥
kiṁ karma kim akarmeti
[kim karma kim akarmeti]
kavayo ’py atra mohitāḥ
[kavayo ’py atra mohitaah]
tat te karma pravakṣyāmi
[tat te karma pravakshyaami]
yaj jñātvā mokṣyase ’śubhāt
[yaj jnaatvaa mokshyase ’shubhaat]
Word-for-word
kim — what is karma — action kim — what is akarma — inaction iti — thus kavayaḥ — the intelligent api — also atra — in this matter mohitāḥ — are bewildered tat — that te — unto you karma — work pravakṣyāmi — I shall explain yat — which jñātvā — knowing mokṣyase — you will be liberated aśubhāt — from ill fortune .
Blended reading (Sanskrit + English inline)
kiṁ karma kim akarmeti
kim
what is
karma
action
kim
what is
akarma
inaction
kavayo ’py atra mohitāḥ
iti
thus
tat te karma pravakṣyāmi
kavayaḥ
the intelligent
api
also
yaj jñātvā mokṣyase ’śubhāt
atra
in this matter
mohitāḥ
are bewildered
tat
that
te
unto you
karma
work
pravakṣyāmi
I shall explain
yat
which
jñātvā
knowing
mokṣyase
you will be liberated
aśubhāt
from ill fortune .
Important Words
  • kavayaḥ — the wise / poets / seers
    From √kū — 'to discern.' Not mere poets in the literary sense; the discerning ones, those who see deeply. Even *they* are bewildered here. The verse's humility is structural: if the seers are confused, beginners had better not be overconfident.
  • mohitāḥ — bewildered
    Past passive participle of √muh — 'to be deluded.' The kavayas have been *delusioned*. The action/inaction question is not just hard; it is actively misleading. People reach confidently wrong conclusions.
  • pravakṣyāmi — I shall explain
    First-person future of pra + √vac — 'I will speak out fully.' Kṛṣṇa is signalling that what follows is the canonical answer. The verb's pra- prefix means thoroughly, completely. No half-answer.
  • mokṣyase — you shall be liberated
    Second-person future passive of √muc — 'you will be released.' The verse promises liberation, not merely clarity. Right understanding of action *is* liberation; the knowledge is the freeing act.
  • aśubhāt — from misfortune / inauspiciousness
    Ablative — 'from the inauspicious.' Mistakes about action vs inaction generate aśubha — material bondage in its widest sense. Knowing the answer is escape from that whole class of error.
Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Even gifted sages stumble over the line between action and inaction. Kṛṣṇa promises to clarify the distinction, and ties that clarity to liberation from inauspicious results. The next several verses will unpack how the appearance and the reality of action can diverge.
Further notes (विवरण · Vivaraṇa)
A pedagogical signal verse: कवयोऽप्यत्र मोहिताः disarms intellectual pride and prepares the reader for a subtle teaching. The dyad कर्म / अकर्म is then expanded (with विकर्म as third) in 4.17, and the famous paradox of seeing one in the other arrives in 4.18.
Prose order (अन्वय · Anvaya)
किम् कर्म, किम् अकर्म इति अत्र कवयः अपि मोहिताः; तत् कर्म ते प्रवक्ष्यामि, यत् ज्ञात्वा अशुभात् मोक्ष्यसे।
kim karma, kim akarma iti atra kavayaḥ api mohitāḥ; tat karma te pravakṣyāmi, yat jñātvā aśubhāt mokṣyase|
What is action, what is inaction — about this even the wise are bewildered; I shall declare to you that action, knowing which you will be freed from misfortune.
Word split (पदच्छेद · Padaccheda)
किम् कर्म किम् अकर्म इति कवयः अपि अत्र मोहिताः । तत् ते कर्म प्रवक्ष्यामि यत् ज्ञात्वा मोक्ष्यसे अशुभात् ॥
kim karma kim akarma iti kavayaḥ api atra mohitāḥ | tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
किम् kim interr. (interrogative) pron. (pronoun) nom.sg. (nominative singular)n. what
कर्म karma कर्मन् (n.) nom.sg. (nominative singular) action
अकर्म akarma अ-कर्मन् (n.) nom.sg. (nominative singular) inaction
इति iti ind. (indeclinable), quotative (thus)
कवयः kavayaḥ कवि (m.) nom.pl. (nominative plural) the wise / poets
अपि api ind. (indeclinable), concessive even
अत्र atra ind. (indeclinable), locative adverb here, on this point
मोहिताः mohitāḥ √मुह् caus. (causative) p.p.p. (past passive participle) nom.pl. (nominative plural)m. bewildered
तत् tat तद् (dem. (demonstrative) pron. (pronoun)) acc.sg. (accusative singular)n. that
ते te युष्मद् (pron. (pronoun)) dat.sg. (dative singular), enclitic to you
प्रवक्ष्यामि pravakṣyāmi प्र+√वच् fut. (future) 1sg.par. (parasmaipada / active voice) I shall declare
यत् yat यद् (rel. pron. (pronoun)) acc.sg. (accusative singular)n. which
ज्ञात्वा jñātvā √ज्ञा abs. (absolutive) having known
मोक्ष्यसे mokṣyase √मुच् fut. (future) pass. (passive) 2sg.ātm. (ātmanepada / middle voice) you will be released
अशुभात् aśubhāt अशुभ (n.) abl.sg. (ablative singular) from misfortune
Purport

Action in Kṛṣṇa consciousness has to be executed in accord with the examples of previous bona fide devotees. This is recommended in the fifteenth verse. Why such action should not be independent will be explained in the text to follow. To act in Kṛṣṇa consciousness, one has to follow the leadership of authorized persons who are in a line of disciplic succession as explained in the beginning of this chapter. The system of Kṛṣṇa consciousness was first narrated to the sun-god, the sun-god explained it to his son Manu, Manu explained it to his son Ikṣvāku, and the system is current on this earth from that very remote time. Therefore, one has to follow in the footsteps of previous authorities in the line of disciplic succession. Otherwise even the most intelligent men will be bewildered regarding the standard actions of Kṛṣṇa consciousness. For this reason, the Lord decided to instruct Arjuna in Kṛṣṇa consciousness directly. Because of the direct instruction of the Lord to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not bewildered. It is said that one cannot ascertain the ways of religion simply by imperfect experimental knowledge. Actually, the principles of religion can only be laid down by the Lord Himself. Dharmaṁ tu sākṣād bhagavat-praṇītam ( Bhāg. 6.3.19 ). No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahmā, Śiva, Nārada, Manu, the Kumāras, Kapila, Prahlāda, Bhīṣma, Śukadeva Gosvāmī, Yamarāja, Janaka and Bali Mahārāja. By mental speculation one cannot ascertain what is religion or self-realization. Therefore, out of causeless mercy to His devotees, the Lord explains directly to Arjuna what action is and what inaction is. Only action performed in Kṛṣṇa consciousness can deliver a person from the entanglement of material existence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. Even the wise are bewildered about action and inaction. I will speak to you about that action, by knowing which you will be liberated from saṁsāra.
Commentary

Moreover, action is not to be performed by the intelligent person just in an imitative way. It should be performed after having understood its varieties. First, the difficulty in understanding karma is described.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. Even the wise are bewildered about action and inaction of karma containing jñāna. I will speak to you about that action and non-action, by knowing which you will be liberated from saṁsāra.
Commentary

“Is there some doubt about karma, since you speak with great insistence about acting as previous persons did, according to their predecessors.” “Certainly there is. What type of action should be performed by those desiring liberation? And what is the jñāna, the opposite of action (akarma), included in the actions which they perform? Akarma here means what is different from or opposite to action. Even those who are wise (kavayaḥ) have become bewildered about this (atra), because they are unable to discern the truth about it. I, controlling everything, knowing everything, will speak to you about karma (tat) and akarma.” The syllable “a” of “akarma” is missing in the second line because of sandhi after te. “I will speak to you (te) about karma (tat) and akarma (te’ akarma), knowing, practicing and realizing which (yaj jñātvā) you will be liberated from saṁsāra (aśubhāt).”

Bhūrijana Dāsa Gauḍīya
Commentary

The discussion has been about who is the actor or the doer. Now Krsna is going to explain that.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Must follow liberated souls – Without following liberated souls one is sure to be bewildered in

discovering karma, vikarma and akarma

This verse mentions the need to avoid independent work – Action has to be executed in accordance with the example of previous bona-fide devotees
Therefore Lord offers to explain karma, vikarma and akarma

PRACTICAL APPLICATION OF SECTION III

Acting in pure devotional service is akarma, free from reactions. This is

because karmic reaction is a result of fruitive consciousness and not activity itself

Focus of Learning

(a) Two classes of men

Those that are ‘materially polluted’
Those that are ‘freed from material contamination’

(b) Krishna consciousness is equally beneficially to both classes

‘Materially polluted’ – They take to Krishna consciousness as a gradual cleansing process
‘Freed from material contamination’ – They may continue to act in Krishna consciousness to set a perfect example

(c) Foolish plans of retirement (escaping attitude)

Neophytes in Krishna consciousness want to retire from activities without having knowledge of Krishna consciousness
E.g. Arjuna’s desire to retire from battlefield

(d) Advice to Arjuna

To retire from battlefield and sit aloof making a show of Krishna consciousness is less important
Follow in the footsteps of the Lord’s previous disciples such as sun-god Vivasvan
Lord knows all His past activities as well as of persons who acted in Krishna consciousness in the past – Therefore He recommends the example of the sun-god

(e) Who are referred here as ‘past liberated souls’ – All the previous students of Lord Krishna who

engaged in the discharge of duties adopted by Krishna

LINK BETWEEN TEXTS 4.16 & 4.17: In the next verse Krishna adds the principle of vikarma, or forbidden

action, to His presentation of karma and akarma.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.16 Kavayah api, even the intelligent; mohitah, are confounded in this subject of action etc.; iti atra, as to; kim karma, what is action; and kim akarma, what is inaction. Therefore, pravaksyami, I shall tell; te, you; of karma, action; akarma ca, as also of inaction; jnatva, by knowing; yat, which-action etc.; moksyase, you will become free: asubhat, from evil, from transmigration. 'And you should not think thus: What is called karma is the movement of the body etc. as are well-known in the world; and akarma, inaction, is not doing those, (i.e.) sitting ietly. What is there to understand (further) in that regard?' 'Why?' The answer is:
Śrī Rāmānujācārya Classical
Translation
4.16 What is the form of the action which should be done by an aspirant for liberation? And what is non-action? Knowledge about the true nature of the acting self, is spoken of as non-action. The wise, even the learned scholars, are puzzled, i.e., do not truly know, both these - the proper form of the actions to be performed and the proper form of knowledge included in it. I shall teach you that action which includes knowledge within itself. Knowing, i.e., following it, you will be released from evil, i.e., from the bondage of Samsara. Knowledge about the work to be performed results in its performance. Why is it so difficult to know this Karma? Sri Krsna replies:
Śrī Abhinavagupta Classical
Translation
4.16 See Comment under 4.17
Swami Sivananda Classical
Translation
4.16 What is action? What is inaction? As to this even the wise are confused. Therefore I shall teach thee such action (the nature of action and inaction) by knowing which thou shalt be liberated from the evil (of Samsara, the wheel of birth and death).
Commentary

4.16 किम् what? कर्म action? किम् what? अकर्म inaction? इति thus? कवयः wise? अपि also? अत्र in this? मोहिताः (are) deluded? तत् that? ते to thee? कर्म action? प्रवक्ष्यामि (I) shall teach? यत् which? ज्ञात्वा having known? मोक्ष्यसे (thou) shalt be liberated? अशुभात् from evil.No Commentary.

Swami Gambhīrānanda Classical
Translation
4.16 Even the intelligent are confounded as to what is action and what is inaction. I shall tell you of that action by knowing which you will become free from evil.
Shri Purohit Swami Classical
Translation
4.16 What is action and what is inaction? It is a question which has bewildered the wise. But I will declare unto thee the philosophy of action, and knowing it, thou shalt be free from evil.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 4.17 BG 4.18 BG 3.2 SB 11.3.43 SB 7.5.30 SB 1.5.15 CC Madhya 25.31 CC Madhya 22.103 CC Madhya 8.58 Kaṭha Upaniṣad 1.2.8Muṇḍaka Upaniṣad 1.2.8
Related lectures
Personal Guidance
Even the wise are bewildered about action and inaction — I shall now explain what action is, knowing which you shall be liberated.
Practical Applications
  • Treat the action/inaction puzzle as worth deep study, not casual opinion.
  • Make this passage of the Gītā a contemplation focus for a week.
  • Hold off concluding too quickly on these subtle topics.
Reflection Questions
  • Where have I been confidently wrong about action vs inaction?
  • What text or class is my next deepening?
Analogy

A mountain trail that everyone thinks they know turns out to fork in places only the experienced guide can see. The wise traveler does not assume the obvious path is the right one. Kṛṣṇa is warning that the action/inaction trail forks where even kavayas are bewildered — so listen carefully before you stride forward.

📝 My note

Source: vedabase.io

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