Bhagavad Gita Chapter 18, Verse 23

English Translation

The daily obligatory action which is performed without attachment and without likes or dislikes by one who does not hanker for rewards, that is said to be born of sattva.

Detailed Commentary

।।18.23।। Elucidation—*Niyatam saṅga rahitam… sāttvikamuchyate* — For an individual, that action becomes *niyata* (prescribed) which the scriptures have ordained to be performed according to one’s *Varṇa* (social class) and *Āśrama* (stage of life), in a specific situation and at a particular time. Here, the word ‘*niyatam*’ describes the nature of actions and also prohibits actions forbidden by the scriptures. ‘*Saṅga rahitam*’ means that such prescribed action should be performed without the ego of doership (*kartṛtva abhimāna*). To say without the ego of doership implies that, just as trees, due to their unconsciousness, do not have the sense of doership, yet when their season comes, the shedding of leaves, the sprouting of new leaves, the healing of wounds when a branch is cut, the growth of branches, the bearing of fruits and flowers—all these actions happen by themselves through the collective cosmic power (*samaṣṭi śakti*). Similarly, all actions like the growth and decay of these bodies, eating, drinking, walking, moving—all these also occur by themselves through the collective cosmic power. There is no connection with these actions now, nor was there any connection before, nor will there be any connection in the future. When the seeker directly experiences this truth, then doership ceases to exist in them. When doership is absent, the action performed by such a person is ‘*saṅga rahita*,’ i.e., free from the ego of doership. Here, in the context of Sāṅkhya philosophy, the relinquishment of doership is primary, and since the subsequent phrase ‘*arāgadveṣataḥ kṛtam*’ also refers to the relinquishment of attachment, ‘*saṅga rahitam*’ has been interpreted as being free from the ego of doership. The phrase ‘*arāgadveṣataḥ kṛtam*’ means that actions should be performed without *rāga* (attachment) and *dveṣa* (aversion); that is, the action should not be undertaken out of *rāga*, nor should it be abandoned out of *dveṣa*. Furthermore, there should be no *rāga* or *dveṣa* towards the means of action (body, senses, inner faculty, etc.). ‘*Arāgadveṣataḥ*’ indicates the absence of *rāga* in the present, and ‘*aphalaprepsunā*’ indicates the absence of *rāga* in the future. The import is that an action performed by one who is free from the desire for future results, that is, an action performed with non-attachment while remaining unattached to actions and objects, is called *sāttvika*. This *sāttvika* action retains its *sāttvikatā* only as long as there is even a subtle connection with *Prakṛti*. When the connection with *Prakṛti* is entirely severed, then this action becomes ‘no-action’ (*akarma*). Connection—Now the description of *Rājasika* action is presented.