Verse 17

In plain words

And don't assume this: 'Action just means the body and the rest of it moving — everyone in the world already knows that; and non-action just means not doing it, sitting still and quiet. What is there left to understand?' Why not? Here is the answer —

Because there is something to be understood about action enjoined by scripture, and something to be understood about forbidden action too, and likewise something to be understood about inaction, that state of stillness — the word 'to be understood' has to be supplied in all three cases. Because, as the verse says, 'of action' is deep, hard, difficult to fathom — and 'action' here stands more broadly for action, inaction, and forbidden action together. So the meaning is: the true course of action, inaction, and forbidden action — their real nature — is what must be understood.

Close to the Sanskrit

And this is not to be thought by you: 'Action, namely, is the activity of the body and the rest, well known in the world; non-action, namely, is the non-doing of that, sitting silent; what is there to be understood in that?' Why? It is said —

Because indeed there is, of action enjoined by scripture, something to be understood; and there is also something to be understood of forbidden action, that which is prohibited; and likewise, of inaction, the state of silent stillness, there is something to be understood — thus, in all three [terms] the supplying [of this word] must be done. Because 'of action' [as stated in the verse] is deep, difficult, hard to fathom — 'of action' is stated by way of indicating more broadly action and the rest — the true course of action, inaction, and forbidden action, their true nature, reality: this is the meaning. || 17 ||

In plain words

To carry out one's “svadharma” valiantly is the highest dharma; but what is “duty”? On this perplexing question there is a dispute of just this kind between religion and ethics. “Impenetrable is the way of karma”: the way of action is dense and intricate, so runs the Lord's word. The wise have been bewildered, and still are, in deciding what is duty and what is not, what is karma and what is not karma. “But I shall make known to you a Jñāna by which you will have no difficulty whatever in recognising the path you can practise,” he said. Here are those words, the supreme secret and the most excellent of all.

In plain words

“Regarding karma and akarma, many are confused, with an anguish of not understanding. Its truth does not become clear to everyone so easily. They think that svadharmas alone are karmas, and that karmas done with Ātma-jñāna are vikarmas. Whatever the karmas may be, however much one toils at karma done with Ajñāna, it brings only suffering; it does not bring Śānti. To see akarma in karma and karma in akarma is the mark of a wise human being. Here they mistakenly suppose karmas to be three! Namely: karma, vikarma and akarma. But because vikarma is blended into karma itself, vikarma has not been used separately here. They say that karmas are what should be done, vikarmas what should not be done, and that what are called akarmas are the side of non-action. To put these so that they are easily understood: all the activity of the body, the senses, prāṇa, Buddhi and Manas is karma, and akarma means not doing karmas; that too is one meaning. The correct meaning of akarma is the state of the Ātma. It is superimposed on the Ātma.