Bhagavad Gita Chapter 18, Verse 9

English Translation

Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.

Detailed Commentary

**Explanation –** *Kāryam ityeva yat karma niyataṁ kriyate'rjuna* – The words *kāryam*, *iti*, and *eva* here imply that only duty is to be performed. There should be no attachment to the fruit, no self-interest, or desire for pleasure. By performing action purely as duty, the doer's connection with that *karma* ceases. This way, the action does not become a cause of bondage, meaning a connection with *saṁsāra* is not established. Bondage arises only from attachment to *karma* and its fruits. Even among *śāstra-vihita karmas* (actions prescribed by scriptures), those actions assigned to an individual according to their place, time, *varṇa*, *āśrama*, and circumstances are called *niyata karmas* (ordained duties). For example, a *sādhu* should do this, a householder should do that, a *Brāhmaṇa* should perform a particular duty, a *Kṣatriya* another, and so on. These duties should be performed with diligence and enthusiasm, free from defects such as negligence, laziness, indifference, or apathy. Therefore, in the context of *Karmayoga*, Bhagavān has used the word *samācara* (perform diligently) in various places (Gita 3.9, 19). *Saṅgaṁ tyaktvā phalaṁ caiva* – Renunciation of *saṅga* (attachment) means there should be no *āsakti* (attachment), fondness, or possessiveness towards the action itself, its tools, etc. Renunciation of fruit means there should be no connection with the outcome of the action, i.e., no desire for the fruit. The essence of both is the renunciation of attachment and desire for *karma* and its fruits. *Sa tyāgaḥ sāttviko mataḥ* – When *karma* is performed merely as duty, renouncing attachment and desire for both the action and its fruits, that renunciation is considered *sāttvika*. In *rājasic tyāga* (renunciation of passion), actions are abandoned in their form out of fear of bodily discomfort; and in *tāmasic tyāga* (renunciation of ignorance), actions are abandoned out of delusion. However, in *sāttvika tyāga*, actions are not abandoned in their form; rather, they are performed carefully, diligently, and methodically with a *niṣkāma bhāva* (desireless attitude). Through *sāttvika tyāga*, the connection with *karma*, its fruits, the body, and *saṁsāra* ceases. In *rājasic* and *tāmasic tyāga*, there appears to be an external abandonment of actions, but the internal connection is not severed. The reason is that abandoning actions out of fear of bodily discomfort only severs the external connection, not the internal one. Similarly, when actions are abandoned due to delusion, they are given up externally, but the connection with delusion persists. The implication is that truly abandoning actions (in their form) leads to bondage, whereas performing actions diligently and methodically leads to *mukti* (liberation). **Context –** This verse explains what attitude should be maintained when performing the *śāstra-vihita karmas* such as *yajña*, *dāna*, and *tapa*, mentioned in the sixth verse with the words *etāni* and *api tu*, and when abandoning actions prohibited by scriptures or driven by desire.