Summary:
Bhagavad Gita, Chapter 4, Verse 16: Even accomplished scholars (kavayaḥ) are confused about what constitutes karma (action) and akarma (actionlessness). This confusion stems from two erroneous views. The simplistic view defines karma as mere physical performance and akarma as physical abstention – but even sitting still requires effort, making it an action. The mistaken identity view, having heard that ātman is actionless (akartā), attempts to make the body-mind mirror this nature by becoming still and sattvic. This too fails because both doing and not doing remain centered on ahaṅkāra, the kartā. The one who claims “I am not doing” is still the doer of “not-doing.” Even stillness becomes another identity for the ajñānī.
Bhagavad Gita, Chapter 4, Verse 17: Karma (action) is not mere physical motion but requires a kartā with the faculty of choice – to do, not do, or do differently – making it puruṣa-tantra (person-centered). Vikarma (inappropriate action) occurs when, despite knowing what is appropriate, one succumbs to inner pressures; Maslow's Hierarchy explains this – if lower needs (physical safety, psychological security, belonging, esteem) are compromised, higher discernment becomes secondary, leading one to violate their own knowledge. Akarma (actionlessness) does not mean “not doing” – that would still be within the domain of kartā and yield neither puṇya nor pāpa yet not lead to mokṣa. Akarma refers specifically to your nature as the Sākṣī – the actionless presence illumining all mental activity. Action cannot reveal consciousness because action's job is to produce something new, whereas knowledge's job is to uncover what is already true. You already “have” consciousness; thus action has no place.
Verse 15 – Revision:
In verse 15, Krishna said, “Seekers of ancient times performed [right] actions [even with lack of comforts of today].” Another way of putting it: it is never too late to make meaningful changes.
The only thing stopping you are the self-imposed limitations and stories you tell yourself, which determine your focus and motivation. The Gita teaches you come out of loneliness, confusion, helplessness, and holding on – by your own effort and not by chance.
Panchatantra story called Rabbit and the Lion demonstrates this…
A ferocious lion named Bhasuraka terrorized the forest, killing animals indiscriminately. The animals, desperate, made a pact with him: they would send one animal each day as his meal if he stopped the random slaughter. The lion agreed.
When it came time for a small rabbit to be sacrificed, he faced what seemed like certain death – the ultimate “bad situation.” But instead of accepting his fate, the rabbit walked slowly, arriving late. When the angry lion demanded an explanation, the rabbit claimed another lion had attacked him on the way, boasting he was the true king of the forest.
Enraged, the lion demanded to see this rival. The rabbit led him to a deep well and pointed at the water. Seeing his own reflection, the lion roared – and heard the “echo” roar back. Blinded by conceit (excessive pride), he leapt into the well to attack his “enemy” and drowned.
The rabbit, through clarity of mind rather than physical strength, transformed not only his own fate but liberated the entire forest.
This story mirrors the Gita's teaching: the rabbit refused to accept self-imposed limitations (“I am small, I am helpless”) and instead brought light to the situation by inquiry.
Two Real-Life Applications of Above Story
- The “Trapped” Employee: A person feels stuck in one’s job with insufficient pay, no time, too old to start over. Instead of accepting “I have no options,” they reframe the situation by using what they’ve got to develop empathy, study human behaviour, and develop communication skills, or actively seek out cognitive biases in human behavior.
- The Health Diagnosis: Someone receives a serious health diagnosis and initially thinks “my life is over.” Instead of surrendering, they use it as a wake-up call – rebuilding relationships they'd neglected, engaging gentle exercise, pursuing what actually matters. Years later, they describe the diagnosis as the best thing that happened. The crisis became a doorway.
NEXT VERSE: In all cases, action is required. However, Arjuna still isn’t convinced, he believes actionlessness is a better option to transform one’s life. However he is unknowingly incorrect, because he hasn’t understood what “actionlessness” is referring to…
Bhagavad Gita, Chapter 4, Verse 16:
किम् कर्म किम् अकर्म इति कवयः अपि अत्र मोहिताः ।
तत् ते कर्म प्रवक्ष्यामि यत् ज्ञात्वा मोक्ष्यसे अशुभात् ॥ ४-१६॥
kim karma kim akarma iti kavayaḥ api atra mohitāḥ ।
tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt ॥ 4-16॥
Even the seers (scholars) are confused with reference to what is action (and) what is actionlessness. I shall tell you about action, knowing which you will be released from what is inauspicious (saṁsāra).
“Even highly accomplished scholars (kavayaḥ) are confused about what is action (karma) and what is actionlessness (akarma)”
This confusion arises from two erroneous views…
The Simplistic View (The Mithyā Standpoint)
Karma: This view defines karma simplistically as the mere performance of physical or scripturally enjoined actions (eg: walking, performing rituals, helping others).
Akarma: It defines akarma as the physical non-performance or abstention from those same actions (eg: sitting still, not doing a ritual).
Why this is wrong: To think that you are going to gain inaction by sitting still, is delusional. Because even sitting still or standing quietly is a difficult action requiring effort.
The Mistaken Identity View (The Ātman Standpoint)
This view comes from having heard that Self (ātman) is actionless (akartā).
However, it makes a critical error: It mistakenly identifies the Self with the body-mind. Believing the body-mind should mirror ātman's nature, the person attempts to make the body-mind instrument actionless, quiet, and sattvic. Which most beginner seekers look for in a jnani.
Why this is wrong: The person who says, “I am not doing any action,” is still the ahamkara performing the action of “not-doing.” Both, pravṛtti (doing) and nivṛtti (not doing), are centred on ahaṅkāra, the kartā. Therefore, if I am the kartā, I am the kartā in both action and inaction. Even stillness becomes another identity for ajnani.
Knowing the proper meaning of both words, Krishna says…
“Gaining proper knowledge of both, leads to release from what is inauspicious (aśubhāt); samsara”
NEXT VERSE: Kṛṣṇa explains definitions of karma and akarma and its relevance to you…
Bhagavad Gita, Chapter 4, Verse 17:
कर्मणः हि अपि बोद्धव्यम् बोद्धव्यम् च विकर्मणः ।
अकर्मणः च बोद्धव्यम् गहना कर्मणः गतिः ॥ ४-१७॥
karmaṇaḥ hi api boddhavyam boddhavyam ca vikarmaṇaḥ ।
akarmaṇaḥ ca boddhavyam gahanā karmaṇaḥ gatiḥ ॥ 4-17॥
Action (enjoined by the scriptures) is to be known. Forbidden action and actionlessness must also be known. (This is) because the nature of karma is difficult (to understand).
Three words are used in the verse…
1. Karma (action):
Mere physical motion isn’t karma (action). It requires a karta (doer), who has faculty of choice – which can involve (a) do or solve the problem, (b) not do – such a just listen to someone express their pain, (c) do it differently.
It’s purusha-tantra, meaning action is centered on person’s choice. Compensated if action keeping with harmony.
2. Vikarma (inappropriate action):
Also having the possibility to do what’s appropriate – due to inner pressures inappropriateness is chosen instead.
For instance, suppose one recognizes stealing or vandalism is improper. He'd never do it on his own, but within a group he participates. One reason is he has a genuine need to belong, to feel connected and seen. Suppose he doesn't feel nor get it at home. He only gets it with group of friends who happen to engage in vikarma because of their own pressures. He succumbs to inappropriate actions to continue receiving a sense of belonging and brotherhood.
Psychology of why people go against their knowledge of what's good, can be explained via Maslow's Hierarchy of Needs which goes like this:
1) Physical Safety: If one's physical body, health or safety is compromised – it'll become the dominant concern overriding all others until resolved.
2) Psychological Safety / Stability / Security: Only comes from realizing your true nature – until then it's sought in countless objects, relationships and roles the world expects you to display.
3) Social: Need to be seen, heard, to belong to a group, to be appreciated and loved, adored and respected.
4) Esteem: Need to have value in oneself, “I am an accomplished person”. Healthy psychological self-esteem.
5) Self-Actualization: Realizing your abilities or potential, such as discovering your creativity, problem solving skills, talents, doing fulfilling work.
6) Advaita Vedanta adds the final: Need to discover permanent fulfillment; moksha.
If 1 (physical safety) is compromised, then 2-6 become secondary. If 2 (psychological safety) is compromised, then 3-6 becomes secondary. Etc.
Spiritual bypassing in light of this model is having an undeveloped social life (3), unhealthy self-esteem (4), unrealized potential (5) — then seeking respite in spirituality (6).
3. Akarma (actionlessness):
Common understanding of word actionlessness is linked to karma, “not do”. If take “actionlessness” in this way, then it might be interpreted as…
-
- Not doing anything
- Doing minimum action
- Playing it safe
- Someone did something inappropriate and you decided to not say anything out of fear of disturbance.
In this case, you’ll incur neither punya nor papam. In which case, it cannot leads to moksha, because moksha is result of punya that comes from karma (purifying and maturing the mind so it can ascertain nature of self) – and even vikarma (by learning what kind of a person I don't want to be).
So as long as body-mind is alive, only two options are possible: karma and vikarma. Locus of action is always in body-mind, therefore only the body-mind can receive punya-papam.
What Does Akarma Refer To?
Akarma (actionlessness) specifically refers to your nature as the Sākṣī – the actionless presence that lights up the activity (of thinking, emoting, deciding, remembering) within your body-mind.
Because the Sākṣī is actionless, it accrues neither puṇya nor pāpa. However, as long as your sense of “I” is located in the body-mind, you remain a kartā, even if you claim, “I am not a kartā.”
You can only come to the recognition of this actionless nature through knowledge (jñāna), never through action (karma), because any action you perform only reinforces the very sense of doership (kartṛtva) that knowledge is meant to negate.
Role of Action vs. Role of Knowledge
Another reason why action cannot lead to enlightenment is because the job of action is to give you something that is NOT true right now. For instance, your mind doesn't have the skill to play Sudoku. So you apply an action of knowledge acquisition and action of practice. Result of both actions is a NEW skill gained that wasn't there before. Or you apply an action to gain a NEW experience that's not here-now.
Whereas job of knowledge is to uncover what's true right now. And what's true right now is you already “have” consciousness, which is your real identity. You can't gain consciousness as it's not a distinct experience. Thus action has no place in reference to consciousness, as action is reserved for producing something that's not here and now. What moksha requires is knowledge, because knowledge points out what is already true — put another way, knowledge cancels out false notions obscuring what's obvious.
In short, job of action is to produce something new. Job of knowledge is to uncover or point out what's already produced or available.
Role of Vedanta
The Vedanta methodology is not an action but an exposure to the teaching (śabda-pramāṇa) that reveals the truth: you are the Sākṣī, not the kartā. Its knowledge cancels out the false notion that “I” is the doer, and show that the true “I” is the ever-present, actionless consciousness in whose presence all activities occur. Thus the knowledge frees the “I” from a fictional character that has been doing since beginning time.
NEXT VERSE: How the jnani views karma and akarma…
—
Course was based on Swami Dayananda (Arsha Vidya) home study course.
Recorded 8 Feb, 2026