3.5. Commentary: "For, none, indeed, even for a moment, can ever remain without performing action." – A seeker cannot remain without performing action on any path, be it the path of action (Karma Yoga), the path of knowledge (Jnana Yoga), or the path of devotion (Bhakti Yoga). Here, the three distinctive words are 'anyone' (kashchit), 'for a moment' (kshanam), and 'ever' (jatu). By using the word 'anyone', the Lord states that no human being remains without performing action, whether they are a knower (of the Self) or an ignorant person. Although a knower has no connection with the body said to be his, still, activity constantly occurs through that body said to be his. By using the word 'for a moment', the Lord says that although a person does not think, "I am constantly performing action," as long as he considers himself connected to the body, he does not remain without performing action even for a single moment. By using the word 'ever', the Lord states that a person cannot remain without performing action in any state whatsoever – be it waking, dreaming, deep sleep, or unconsciousness. The Lord gives the reason for this in the latter half of this very verse with the word 'helpless' (avashah) – because, being subject to Prakriti (Nature), he is compelled to act. Prakriti is constantly changing. The seeker has nothing to do for himself. Whatever prescribed duty comes before him, he is to perform it solely with the vision of others' welfare. Since the goal is the attainment of God, the seeker certainly cannot perform prohibited actions.
Many people consider only the activities of the gross body as action, but the Gita considers the activities of the mind also as action. The Gita has considered any activity performed merely through the body, speech, or mind as action – "Whatever action a man undertakes by body, speech, or mind" (Gita 18.15). Only those physical or mental activities with which a person associates himself become 'action' that binds him; other activities do not.
There is a common notion among people according to which they consider only raising children, livelihood – business, service, teaching, etc. – as action, and do not consider eating-drinking, sleeping, sitting, contemplation, etc., as action. For this reason, many people, having renounced business and other such actions, assume that they are not performing any action. But this is their grave mistake. The activities of the gross body related to bodily sustenance; activities of the subtle body like sleep, contemplation, etc.; and activities of the causal body like samadhi, etc. – all these are indeed action. As long as there is egoism and possessiveness (ahantā-mamatā) towards the body, any activity occurring through the body is action. The reason is that the body is a product of Prakriti, and Prakriti is never inactive. Therefore, as long as there is egoism and possessiveness in the body, no human being can remain without performing action for even a moment in any state, be it a state of engagement or renunciation.
"All beings are made to act helplessly by the qualities born of Prakriti." – The qualities born of Prakriti make the beings, who are subject to (Prakriti), perform action. Being subject, action is impelled through the qualities of Prakriti; because Prakriti and its qualities are constantly active (Gita 3.27, 13.29). Although the Self (Atman) is itself actionless, unattached, indestructible, immutable, and unaffected, yet as long as it considers itself related to Prakriti and its effects – the gross, subtle, and causal bodies – and desires pleasure from any of these bodies, it remains subject to Prakriti (Gita 14.5). This state of being subject is expressed here by the word 'helpless' (avashah). In the ninth chapter, eighth verse, and the eighth chapter, nineteenth verse, it is also stated that the being, subject due to considering a connection with Prakriti, performs action.
Nature (svabhāva) is formed from tendencies (vrittis), tendencies are formed from qualities (gunas), and qualities arise from Prakriti. Therefore, whether you say subject to nature, subject to qualities, or subject to Prakriti, it is the same thing. In reality, at the root of all is subjection to objects born of Prakriti. From this subjection, all other subjections arise. Therefore, subjection to objects born of Prakriti has been described elsewhere as subjection to time, subjection to nature, subjection to action, or subjection to qualities. The meaning is that as long as this being does not transcend Prakriti and its qualities, does not attain God, it remains subject to qualities, time, nature, etc. That is, as long as this being considers itself connected to Prakriti, abides in Prakriti, it remains subject sometimes to qualities, sometimes to time, sometimes to enjoyments, and sometimes to nature; it never remains independent (svavasha). Apart from these, it also remains subject to circumstances, individuals, wife, son, wealth, house, etc. But when it transcends the qualities and experiences its own true nature or the principle of God, then this subjection ceases and it attains self-established independence.
A special point: Prakriti has two states – active (gross) and inactive (subtle); for example, performing work is the active state, and not performing work (sleep, etc.) is the inactive state. In reality, even in the inactive state, Prakriti is not inactive; rather, there is subtle activity within it. For instance, if a sleeping person is awakened before the time of waking, he says, "You woke me up from light sleep." This proves that even in the inactive state of sleep, the process of sleep maturing was occurring. When a person awakens after complete sleep, he does not say the above because the maturing of sleep is complete. Similarly, even in states like samadhi, dissolution (pralaya), great dissolution (mahapralaya), etc., subtle activity continues.
In truth, if observed, Prakriti never has an inactive state; because it is constantly changing. The Self itself has no doership; but by considering itself connected with the effects of Prakriti, i.e., the body, etc., it becomes subject to Prakriti. Due to this subjection, although itself non-doer, it continues to consider itself the doer. In reality, no activity in the form of change occurs in the Self. Just as all activities of creation are occurring naturally through Prakriti, similarly, through it, stages like childhood, youth, etc., activities like digestion of food, inhalation-exhalation of breath, etc., and likewise activities like seeing, hearing, etc., are also occurring naturally. But the individual soul (jivatma), by considering itself the doer in some activities, becomes bound.
Prakriti is constantly changing, but in its pure form, no change ever occurs. In reality, material objects have no independent existence. The ever-changing aggregate itself is called an object. By considering oneself connected with objects, no human being can remain without performing action for even a moment in any state. If a seeker truly realizes that all activities are occurring only in the objects and that he has not the slightest connection with the objects, then he can become free from subjection. A Karma Yogi, by renouncing desire, possessiveness, and attachment for the constantly changing objects every moment, eradicates this subjection.
What the Lord has said in this verse, He has also said in the eighteenth chapter, eleventh verse: No human being, considering himself connected with Prakriti, can completely renounce actions – "For, it is not possible for an embodied being to abandon actions entirely."
Connection: In the previous verse, it was stated that no human being can remain without performing action for even a moment in any state. Upon this, a doubt may arise that a person can forcibly restrain the activities of the senses and still consider himself inactive. To resolve this, the next verse is spoken.
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