Bhagavad Gita Chapter 18, Verse 10

English Translation

The man of renunciation who has become imbued with sattva, who is wise and freed from doubts, does not hate unbefitting action, nor does he become attached to befitting activity.

Detailed Commentary

न द्वेष्टि अकुशलं कर्म – Actions prescribed by Shastras that are performed with the desire for fruit, leading to rebirth (Gita 2.42-44, 9.20-21), and actions forbidden by Shastras that are sinful, whose result is descent into lower species and hell (Gita 16.7-20) – all these are called Akushala Karma (unskillful actions). The practitioner renounces such Akushala Karma, but not with hatred. For by acting with hatred, one may be freed from the bondage of actions, but one becomes bound by hatred, which is more dreadful than even Shastra-prescribed desire-laden actions (Kāmya-karmas) and sin. कुशले न अनुषज्जते – Shastra-prescribed actions, which are ordained according to one's Varna, Ashrama, and circumstances, and which are performed by renouncing attachment and desire for fruit, leading to liberation – these are called Kushala Karma (skillful actions). The practitioner, even while performing such Kushala Karma, does not become attached to them. त्यागी – One who has no attachment (Raga) to Kushala Karma and no hatred (Dvesha) in renouncing Akushala Karma, he alone is the true Tyagi. But that renunciation is complete only when doing or not doing actions makes no difference to oneself, meaning constant non-attachment (Nirliptata) is maintained (Gita 3.18, 4.18). Then the practitioner becomes Yogarudha (one who has ascended to Yoga) (Gita 6.4). मेधावी – One whose actions are complete and devoid of resolve and desire (Sankalpa-Kamana), and who has burnt all actions in the fire of knowledge, is called intelligent (Medhavi) (Gita 4.19). For not being entangled by actions even while performing them is great wisdom. This very Medhavi is described as the most intelligent in the eighteenth verse of the fourth chapter. छिन्नसंशयः – The Tyagi Purusha (renouncer) has no doubts. Being established in Tattva-Jnana (knowledge of Truth), there remains no possibility of any doubt in him. Doubt exists only where knowledge is incomplete. सत्त्वसमाविष्टः – By the renunciation of attachment, he becomes established in his true Self (Swarupa). Therefore, he is called Sattvasamavishtah. He is described as established in Paramatma (the Supreme Self) in the nineteenth verse of the fifth chapter. Context – Why bother with having no attachment in performing actions and no hatred in abandoning them? Why not completely renounce all actions? To dispel this doubt, the next verse is presented.