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Bhagavad-gītā 4.17

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ १७ ॥
karmaṇo hy api boddhavyaṁ
[karmano hy api boddhavyam]
boddhavyaṁ ca vikarmaṇaḥ
[boddhavyam cha vikarmanah]
akarmaṇaś ca boddhavyaṁ
[akarmanash cha boddhavyam]
gahanā karmaṇo gatiḥ
[gahanaa karmano gatih]
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 .
Blended reading (Sanskrit + English inline)
karmaṇo hy api boddhavyaṁ
karmaṇaḥ
of work
hi
certainly
api
also
boddhavyam
should be understood
boddhavyaṁ ca vikarmaṇaḥ
boddhavyam
should be understood
ca
also
vikarmaṇaḥ
of forbidden work
akarmaṇaś ca boddhavyaṁ
akarmaṇaḥ
of inaction
ca
also
boddhavyam
should be understood
gahanā karmaṇo gatiḥ
gahanā
very difficult
karmaṇaḥ
of work
gatiḥ
entrance .
Important Words
  • karmaṇaḥ — of action (prescribed)
    Genitive — 'of action.' The first category: prescribed duty (vidhi-karma). What scripture and one's varṇāśrama position oblige.
  • vikarmaṇaḥ — of forbidden action
    Vi + karma — 'wrong action.' The vi- prefix here means 'against' or 'contrary.' Vikarma is not just a-karma (non-action); it is the active doing of prohibited things.
  • akarmaṇaḥ — of inaction
    A + karma — 'non-action.' The third category. Sometimes leaving something undone is itself the correct move. Knowing when is the subtle art the next verse names.
  • boddhavyam — must be understood
    Future passive participle (gerundive) of √budh. The grammatical force is obligatory: must be understood. The triage is not optional spiritual knowledge — it is required.
  • gahanā — very intricate / deep
    From √gah — 'deep, impenetrable.' The path of action is gahana. Kṛṣṇa is not flattering Arjuna's confusion; He is confirming the subject's genuine difficulty so the answer that follows is received as the precision instrument it is.
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.
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)
Three categories must be discriminated: karma (prescribed work), vikarma (forbidden or perverse work), and akarma (genuine inaction). The Lord warns explicitly: 'the way of karma is intricate,' inviting careful attention rather than a glib answer.
Further notes (विवरण · Vivaraṇa)
Important triple-distinction not always preserved in English: कर्म ≠ vikarma ≠ akarma. The gerundive बोद्धव्यम् (must-be-known) repeats three times — a rhetorical drumbeat. गहना कर्मणः गतिः is almost proverbial: a humble acknowledgment that ethical philosophy is hard.
Prose order (अन्वय · Anvaya)
कर्मणः अपि बोद्धव्यम्, विकर्मणः च बोद्धव्यम्, अकर्मणः च बोद्धव्यम्; कर्मणः गतिः हि गहना।
karmaṇaḥ api boddhavyam, vikarmaṇaḥ ca boddhavyam, akarmaṇaḥ ca boddhavyam; karmaṇaḥ gatiḥ hi gahanā|
One must understand action, also wrong action, and inaction too; for the way of action is deeply intricate.
Word split (पदच्छेद · Padaccheda)
कर्मणः हि अपि बोद्धव्यम् बोद्धव्यम् च विकर्मणः । अकर्मणः च बोद्धव्यम् गहना कर्मणः गतिः ॥
karmaṇaḥ hi api boddhavyam boddhavyam ca vikarmaṇaḥ | akarmaṇaḥ ca boddhavyam gahanā karmaṇaḥ gatiḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
कर्मणः karmaṇaḥ कर्मन् (n.) gen.sg. (genitive singular) of action
हि hi ind. (indeclinable), explanatory indeed
अपि api ind. (indeclinable), inclusive also
बोद्धव्यम् boddhavyam √बुध् fut. (future) pass. (passive) part. nom.sg. (nominative singular)n., gerundive is to be understood
विकर्मणः vikarmaṇaḥ वि-कर्मन् (n.) gen.sg. (genitive singular) of wrong / prohibited action
च ca ind. (indeclinable), conjunctive and
अकर्मणः akarmaṇaḥ अ-कर्मन् (n.) gen.sg. (genitive singular) of inaction
गहना gahanā गहन (adj.) nom.sg. (nominative singular)f. deep, dense
गतिः gatiḥ गति (f.) nom.sg. (nominative singular) course, way
Purport

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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
17. One should understand about karma, vikarma and akarma. The truth about these is difficult to understand.
Commentary

One should understand the truth about vikarma—that performance of forbidden actions leads to misery. As for the truth about akarma—avoidance of action by the sannyāsī—how can that lead to auspiciousness? How will one obtain the highest goal without knowing the truth about these? The real truth (gati) about karma, akarma and vikarma is hard to understand. In the last line the word karma is used to represent all three types.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
17. One should understand about karma, kāmya karma and jñāna. The truth about these is difficult to understand.
Commentary

“But even the wise have become bewildered about it (as you said in the previous verse, so how can I understand?)” You should understand the real nature of niṣkāma karma which is to be performed by those desiring liberation. You should understand the real nature of kāmya karma which is contrary to jñāna (vikarmaṇaḥ). You should also know the real nature of jñāna, different from karma (akarma). Boddhavyam means “You should try discern the true nature of these topics in the association of those who know the natures of these.” It is hard to understand (gahanā) the workings of karma and akarma. Therefore, even the wise are bewildered.

Bhūrijana Dāsa Gauḍīya
Commentary

This is jnana. In his Purport, Srila Prabhupada says: " To understand Krsna 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 Krsna consciousness. The entire Bhagavad‑gita is directed t 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 Krsna 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." The issue that has been raised here is 'what one does that brings reactions?'. 'How to act and not get any reaction for one's activities?' Determining what action produces reaction and what action is as good is inaction it is the question here. There are three main sanskrit words in this verse: karma, vikarma and akarma. Karma is working with attachment and the result is that one gets reaction. It is working according with the scriptures ‑ it is karma‑kanda. Vikarma it is working against the scriptures, it is prohibited work ‑ one gets a bad reaction for that. Then there is akarma which Krsna uses here to define no reaction and no work on the material level.

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

Intricacies of karma are difficult to understand

Distinguish very carefully between the three subjects of karma, vikarma and akarma
This verse explains “Why such actions should not be independent”
Because they are very intricate

LINK BETWEEN TEXTS 4.17 & 4.18: Having introduced the term vikarma, Krishna returns to the

distinction between karma and akarma

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.17 Hi, for; there is something boddhavyam, to be known; api, even; karmanah, about action enjoined by the scriptures; and there is certainly something to be known vikarmanah, about prohibited action; so, also, there is something to be known akarmanah, about inaction, about sitting ietly. (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. '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:
Śrī Rāmānujācārya Classical
Translation
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. Sri Krsna explains what must be known in regard to action and non-action.
Śrī Abhinavagupta Classical
Translation
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. In order to calrify the same, [the Lord] says -
Swami Sivananda Classical
Translation
4.17 For verily (the true nature) of action (enjoined by the scriptures) should be known, also (that) of forbidden (or unlawful) action, and of inaction; hard to understand is the nature (path) of action.
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.

Swami Gambhīrānanda Classical
Translation
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.
Shri Purohit Swami Classical
Translation
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.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 4.16 BG 16.24 BG 18.30 SB 11.3.43 SB 7.15.1 SB 11.21.2 CC Madhya 22.113 CC Madhya 24.330 CC Madhya 25.103 Taittirīya Upaniṣad 1.11Kaṭha Upaniṣad 1.2.2
Sciences essays referencing this verse
Related lectures
Personal Guidance
Action, inaction, and prohibited action — these three categories must all be understood, for the path of action is intricate.
Practical Applications
  • Distinguish prohibited acts (vikarma) from prescribed acts and from non-action.
  • Audit your activities into these three categories regularly.
  • Eliminate vikarma first; then refine the other two.
Reflection Questions
  • What in my routine falls into vikarma that I have been overlooking?
  • Which prescribed act am I underperforming?
Analogy

A doctor sorts every patient's behavior into three categories before prescribing: what they must do, what they must stop doing, and what they are allowed to leave undone. Kṛṣṇa is presenting the same three-fold sort for spiritual life. Without this triage the prescription will be wrong.

📝 My note

Source: vedabase.io

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