Verse 3.5

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 3.5:

न हि कश्चित् क्षणम् अपि जातु तिष्ठत्य् अकर्म-कृत् ।
कार्यते ह्य् अवशः कर्म सर्वः प्रकृति-जैर् गुणैः ॥ ५ ॥

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt |
kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ || 5 ||

na–not; hi–certainly; kaścit–anyone; kṣaṇam–for a moment; api–even; jātu–at any time; tiṣṭhati–remains; akarma-kṛt–inactive; kāryate–is performed; hi–because; avaśaḥ–helplessly; karma–in action; sarvaḥ–everyone; prakṛti-jaiḥ–born of one’s nature; guṇaiḥ–by the qualities (such as attachment and hatred).

No one can remain inactive, not even for a moment. Everyone is impelled to act under the influence of such qualities as attachment and hate, which are born of one’s nature.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

Those who accept sannyāsa, the renunciation of their prescribed duties, while their hearts are still impure become absorbed in mundane activities and give up the work scriptures prescribe for them. It is for this reason only that Śrī Bhagavān speaks this verse beginning with na hi. Arjuna may ask, “By the acceptance of sannyāsa, does a person cease to perform activities prescribed in the Vedas, or activities that are related to the material world?” Anticipating this, Śrī Bhagavān responds by saying kāryate. “Being forcibly bound by his own nature, he must act.”

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

Here, the word sannyāsa means ‘detachment from the fruits of one’s prescribed duty’. It does not mean ‘completely giving up that duty’ or ‘becoming inactive’, because it is not possible for the embodied soul to completely renounce activity. It is stated in Śrīmad-Bhāgavatam (6.1.44), dehavān na hy akarma-kṛt. This verse means, ‘Those whose hearts are pure and who control their senses remain engaged in the duties (karma) prescribed in the scriptures. However, persons whose hearts are impure and whose senses are uncontrolled remain attached to neglecting their duty (akarma) and to sinful action (kukarma). For this reason it is impossible for such persons to achieve sannyāsa.’