किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥
kiṃ karma kim akarmeti kavayo 'py atra mohitāḥ | tat te karma pravakṣyāmi yaj jñātvā mokṣyase 'śubhāt ||
Even the wise are confused about action vs. inaction. I will explain — knowing this frees you from all wrong.
Word by word (3)
- kiṃ karma kim akarma iti kavayaḥ api mohitāḥ
- — what is action, what is inaction — even the wise are confused about this · Kim = what? Karma = action. Akarma = inaction (a+karma). Kavayaḥ = the wise, the poets, the seers. Api = even. Mohitāḥ = confused, deluded (from muh = to be confused). Even those of significant learning and intelligence are confused about the real nature of action vs. inaction. This is not simple.
- tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt
- — that action I will declare to you, knowing which you will be freed from inauspiciousness · Tat = that. Te = to you. Pravakṣyāmi = I will declare, I will explain (future of pra+vac). Yat jñātvā = knowing which. Mokṣyase = you will be freed (future of muc). Aśubha = inauspicious, evil, wrong (a+śubha). The promise: understanding true action vs. inaction frees from all wrongdoing.
- kavayaḥ api mohitāḥ
- — kavayaḥ = the wise/poets/seers (from kavi = one who sees clearly; a seer, not just a learned person; kavayaḥ are those with insight and vision); api = even (the emphasis: EVEN the wise are confused); mohitāḥ = deluded/bewildered (from muh = to be confused; mohitaḥ = passive — they HAVE BEEN confused by it); the double emphasis (kavayaḥ + api + mohitāḥ) establishes that this confusion about karma is not a sign of ignorance but of the topic's genuine depth — making Arjuna more receptive to the teaching that follows
What is action? What is inaction? Even the wise are confused about this. I will declare to you what action truly is — knowing which, you will be freed from all inauspiciousness.
A modern analogy
A surgeon who pauses in the middle of a critical procedure to reconsider — is that action or inaction? A meditator who sits still but whose mind is churning with plans — is that inaction or action? V16: the surface distinction (moving/not moving) is not the real distinction. Krishna promises the deeper understanding that V17-18 will deliver.
Take with you
- Kavayaḥ api mohitāḥ — even the learned are confused about action vs. inaction. This is genuinely subtle.
- The confusion being addressed is not trivial — it requires the teaching that follows in V17-18.
- The promise: jñātvā mokṣyase aśubhāt — knowing this frees from all wrong. High stakes understanding.
- V16 opens a new section (V16-23) that will define karma, akarma, and vikarma with philosophical precision.
V16 opens a new sub-section within Ch.4 (V16-23) dedicated to the subtle discrimination between karma (action), akarma (inaction), and vikarma (wrong/forbidden action). The acknowledgment that even kavayaḥ (seers/poets/wise ones) are confused signals that this is not a trivial distinction. Shankaracharya: the confusion arises because the surface appearance of action and inaction is misleading — what appears to be inaction can be action at the level of intention and will, and what appears to be vigorous action can be non-action at the level of ego-appropriation. V18 will give the resolution: seeing action in inaction and inaction in action — the wisdom that transcends the surface distinction.
Public-domain translations (5) compare all →
Even the wise are bewildered about what is action and what is inaction. I will declare to thee what action is, knowing which thou shalt be freed from evil. [1]
Even the wise are confused as to what is action and what is inaction. I will declare to thee what action is, knowing which thou shalt be freed from evil. [4]
Even the wise are confused as to what constitutes action and inaction. I will therefore explain to thee what action is, knowing which thou shalt be delivered from evil. [6]
What is it to do? What not to do? What is the difference? Even the wise are thus bewildered. I will declare to thee what action is, Knowing which, thou shalt be free from ill. [7]
Even sages are confused about what is action and what is inaction. I will declare to thee what action is, knowing which thou shalt be freed from evil. [9]
This verse speaks to
Where this thread continues
Three things must be understood: action, wrong-action, inaction. The nature of action is deep and impenetrable.
Seeing inaction in action, action in inaction — that one is wise, a yogi, a complete doer of all actions.
Those whose sin has ended — virtuous in deed, freed from dvandva-delusion — worship Me with firm resolve.
This knowledge, more secret than all secrets, has been declared to you — reflect on it fully and act as you wish.
Destroyed is my delusion, memory restored by Your grace — I stand firm, free of doubt, and will do Your word.
No effort on this path is ever wasted — even a little progress protects you from great fear.