Devanagari
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ १७ ॥
Verse text
karmaṇo hy api boddhavyaṁ
boddhavyaṁ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaṁ
gahanā karmaṇo gatiḥ
Synonyms
karmaṇaḥ
—
of work
;
hi
—
certainly
;
api
—
also
;
boddhavyam
—
should be understood
;
boddhavyam
—
should be understood
;
ca
—
also
;
vikarmaṇaḥ
—
of forbidden work
;
akarmaṇaḥ
—
of inaction
;
ca
—
also
;
boddhavyam
—
should be understood
;
gahanā
—
very difficult
;
karmaṇaḥ
—
of work
;
gatiḥ
—
entrance.
Translation
The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.
Translation (Visvanatha Cakravarti Thakura)
17. One should understand about karma, vikarma and akarma. The truth about these is difficult to understand.
Translation (Baladeva Vidyabhusana)
17. One should understand about karma, kāmya karma and jṣāna. The truth about these is difficult to understand.
Purport
If one is serious about liberation from material bondage, one has to understand the distinctions between action, inaction and unauthorized actions. One has to apply oneself to such an analysis of action, reaction and perverted actions because it is a very difficult subject matter. To understand Kṛṣṇa consciousness and action according to its modes, one has to learn one’s relationship with the Supreme; i.e., one who has learned perfectly knows that every living entity is an eternal servitor of the Lord and that consequently one has to act in Kṛṣṇa consciousness. The entire Bhagavad-gītā is directed toward this conclusion. Any other conclusions against this consciousness and its attendant actions are vikarmas, or prohibited actions. To understand all this one has to associate with authorities in Kṛṣṇa consciousness and learn the secret from them; this is as good as learning from the Lord directly. Otherwise, even the most intelligent persons will be bewildered.
Purport (Visvanatha Cakravarti Thakura)
One should understand the truth about vikarma—that performance of forbidden actions leads to misery. As for the truth about akarma—avoidance of action by the sannyāsī—how can that lead to auspiciousness? How will one obtain the highest goal without knowing the truth about these? The real truth (gati) about karma, akarma and vikarma is hard to understand. In the last line the word karma is used to represent all three types.
Purport (Baladeva Vidyabhusana)
“But even the wise have become bewildered about it (as you said in the previous verse, so how can I understand?)”
You should understand the real nature of niṣkāma karma which is to be performed by those desiring liberation. You should understand the real nature of kāmya karma which is contrary to jṣāna (vikarmaṇaḥ). You should also know the real nature of jṣāna, different from karma (akarma). Boddhavyam means “You should try discern the true nature of these topics in the association of those who know the natures of these.” It is hard to understand (gahanā) the workings of karma and akarma. Therefore, even the wise are bewildered.
Surrender Unto Me
This is jnana.
In his Purport, Srila Prabhupada says: " To understand Krsna consciousness and action according to its modes, one has to learn one's relationship with the Supreme; i.e., one who has learned perfectly knows that every living entity is an eternal servitor of the Lord and that consequently one has to act in Krsna consciousness. The entire Bhagavad‑gita is directed t this conclusion. Any other conclusions, against this consciousness and its attendant actions, are vikarmas, or prohibited actions. To understand all this one has to associate with authorities in Krsna consciousness and learn the secret from them; this is as good as learning from the Lord directly. Otherwise, even the most intelligent persons will be bewildered."
The issue that has been raised here is 'what one does that brings reactions?'. 'How to act and not get any reaction for one's activities?' Determining what action produces reaction and what action is as good is inaction it is the question here.
There are three main sanskrit words in this verse: karma, vikarma and akarma. Karma is working with attachment and the result is that one gets reaction. It is working according with the scriptures ‑ it is karma‑kanda. Vikarma it is working against the scriptures, it is prohibited work ‑ one gets a bad reaction for that. Then there is akarma which Krsna uses here to define no reaction and no work on the material level.