Bhagavad Gita Chapter 18, Verse 6

English Translation

But even these actions have to be undertaken by renouncing attachment and (hankering for) results. This is My firm and best conclusion, O Parhta.

Detailed Commentary

।।18.6।। Commentary — *Etānyapi tu karmāṇi… niścitaṁ matamuttamam* – Here, the term *etānyā* refers to *Yajña*, *Dāna*, and *Tapas* mentioned in the preceding verse. The term *api* further includes actions enjoined by the *Shastras* such as studying, teaching, agriculture, trade, and other livelihood-related actions; physical actions like eating, drinking, sitting, standing, sleeping, performed according to scriptural injunctions; and all obligatory duties that arise according to circumstances. All these actions must certainly be performed by abandoning *āsakti* (attachment) and *phalechā* (desire for fruit). When actions are performed solely for the welfare of all beings, abandoning *āsakti* and *phalechā*, the flow of *karma* becomes for the world, and *yoga* becomes for oneself. However, performing actions for oneself makes them binding and prevents the dissolution of our individuality. In the *Gita*, sometimes the relinquishment of *āsakti* is mentioned, and sometimes the relinquishment of the fruits of actions is spoken of. In this verse, the relinquishment of both *āsakti* and fruit is mentioned. The implication is that wherever the relinquishment of *āsakti* is stated in the *Gita*, the relinquishment of fruits should also be understood to be included, and wherever the relinquishment of fruits is stated, the relinquishment of *āsakti* should also be understood to be included. Arjuna has inquired about the principle of *tyāga* (renunciation), therefore the Lord has revealed this principle of *tyāga* that both *āsakti* and fruits should be renounced, so that the seeker understands clearly that *āsakti* should not remain in actions, nor in their fruits. With the absence of *āsakti*, there is no possessiveness (*mamata*) towards the mind, intellect, senses, body, etc. *Āsakti* or attachment is subtle, while *phalechā* (desire for fruit) is gross. The subtlety of *āsakti* arises when the conscious Self (*chetana swarūpa*) establishes a relationship with the perishable; from there, *āsakti* is born, which becomes the cause of all misfortunes like birth and death. In this regard, another point to understand is that many philosophers consider this perishable world to be *asat* (unreal), because it did not exist before and will not exist later, and therefore, it does not truly exist in the present either, just like a dream. Many philosophers hold the view that the world is ever-changing, constantly transforming, never remaining in one form, like our own body. Some believe that even though it is changeable, the world never ceases to exist; rather, it always remains in essence, like water which exists as steam and ice. Thus, there are various differences of opinion, but there is no disagreement among any philosophers that the perishable inert (*jaḍa*) has no relation with its imperishable conscious Self (*chetana swarūpa*). Through these words, the Lord has spoken of the relinquishment of that very relationship. Whether *Prakriti* is *Sat* (real) or *Asat* (unreal), or distinct from both *Sat* and *Asat*, the seeker should not waste their precious time getting entangled in this debate. Rather, one should sever one's relationship with this *Prakriti* and its manifestations – the body and the world. Why should one renounce fruits? Because *karma-phala* (the fruit of action) is not destined to remain with us. The actions from which fruits arise have a beginning and an end; therefore, their fruits are also meant to be obtained and then perish. Hence, one must renounce *karma-phala*. In the relinquishment of fruit, in reality, it is the relinquishment of *āsakti* (attachment) and *kāmanā* (desire) for the fruit. In reality, *āsakti* does not reside in our true Self (*swarūpa*); it is merely assumed. That relationship which is not truly ours must be renounced. That which is not ours, yet which we have taken to be our own. For instance, *Prakriti* and its manifestations are not ours, yet we consider them to be our own. Whatever action presents itself as a duty before a person, it should be performed with care and diligence, abandoning the fruit and *āsakti*. In *Karma Yoga*, one must certainly consider what is to be done and what is not to be done, regarding injunctions and prohibitions (*vidhi-nisheḍha*). However, one should not consider an action to be great or small. The reason is that where there is no relationship with the action and its fruit, the idea of great and small cannot arise. A *Karma Yogi* performs all obligatory duties for the cessation of *rāga* (attachment/passion), and not for experiencing the joys and sorrows arising from actions. Such circumstances that arise and perish are met even by mere creatures, where there is no question of duty in the spiritual sense. The Lord has described His view as *nischita* (certain), implying that there is no possibility of doubt in this doctrine; it is unwavering. It is called *uttama* (supreme/excellent) because it has no flaw and leads to the attainment of perfection. Connection: In the fourth verse of this very chapter, the Lord had spoken of three types of *tyāga*. Now, in the next three verses, He describes that same three-fold *tyāga*.