SLOGAM

Slogam 1
Slogam 2
Slogam 3
Slogam 4
Slogam 5
Slogam 6
Slogam 7
Slogam 8
Slogam 9
Slogam 10
Slogam 11
Slogam 12
Slogam 13
Slogam 14
Slogam 15
Slogam 16
Slogam 17
Slogam 18
Slogam 19
Slogam 20
Slogam 21
Slogam 22
Slogam 23
Slogam 24
Slogam 25
Slogam 26
Slogam 27
Slogam 28
Slogam 29
Slogam 30
Slogam 31
Slogam 32
Slogam 33
Slogam 34
Slogam 35
Slogam 36
Slogam 37
Slogam 38
Slogam 39
Slogam 40
Slogam 41
Slogam 42

Bhagavad Gita Chapter 18.10

na dveṣṭy akuśalaḿ karma

kuśale nānuṣajjate

tyāgī sattva-samāviṣṭo

medhāvī chinna-saḿśayaḥ

Translation

The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

18.10 Thus, ‘filled with Sattva,’ endowed with right knowledge, i.e., with the knowledge of the reality as it is, and as a consequence of it ‘having all doubts shattered’ — he alone becomes a renouncer of attachment to work and the fruits of work. He ‘neither hates works productive of harmful effects,’ nor ‘loves others productive of worldly prosperity.’ Disagreeable acts are fraught with undesirable fruits; and agreeable acts bring about desirable results such as heaven, sons, cows, food etc. On account of his renouncing all results other than the Brahman and on account of his renouncing the sense of agency, he shows neither love nor hatred for above-mentioned types of works. Here ‘sinful acts having undesirable fruits’ are only such acts as are inadvertently performed. For it has been taught in the Srutis that nor turning away from bad conduct is antagonistic to the production of knowledge. ‘But one who has not ceased from bad conduct, who is not tranquil, is not composed, is not of peaceful mind, cannot obtain Him by knowledge’ (Ka. U., 1.2.24). Thus, ‘the abandonment’ according to the Sastras is renunciation of the sense of agency, attachment and fruits of actions, and not total relinquishment of actions as such. He explains this further:

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

18.10 Na devesti, he does not hate; akusalam, unbefitting; karma, action, rites and duties meant for desired results-with the idea, ‘What is the usefulness of this which is a cause of transmigration through fresh embodiment?’ Na anusajjate, he does not become attached to; kusale, befitting activity, daily obligatory duties, by thinking that this is the cause of Liberation by virtue of its being the cause of purification of the mind, rise of Knowledge and steadfastness in it. That is to say, he does not entertain any liking even for it, because he finds no purpose in it. Who, again, is he? Tyagi, the man of renunciation, who has become so by having given up attachment and rewards of action in the manner stated above. He is a tyagi who performs nityakarmas by relinquishing attachment to those acts and (their) results. Again, it is being stated as to when that person does not hate an unbefitting act and does not become attached to a befitting activity: When he has become sattva-samavistah, imbued with sattva, i.e., when he is filled with, possessed of, sattva, which is the means to the knowledge that discriminates between the Self and the not-Self; and hence medhavi, wise-endowed with intelligence (medha), intuitive experience, characterized as knowledge of the Self; one possessed of that is medhavai (wise)-; and owing to the very fact of being wise, chinnasamsayah, freed from doubts-one whose doubts created by ignorance have been sundered, one who is freed from doubts by his firm conviction that nothing but abiding in the ture nature of the Self is the supreme means to the highest Good. The person competent (for rites and duties) who, having gradually become purified in mind through the practice of Karma-yoga in the way described above, has realized as his own Self the actionless Self, which is devoid of modifications like birth etc., he, ‘…having given up all actions mentally, remaining at without doing or causing (others) to do anything at all’ (cf. 5.13), attains steadfastness in Knowledge, which is characterized as ‘actionless-ness’. In this way, the purpose of the aforesaid Karma-yoga has been stated through the present verse. On the other hand, since, for the unenlightened person-who, while being qualified (for rites and duties), holds on to the body owing to the erroneous conception that the body is the Self, and who has the firm conviction, ‘I am the agent,’ because of the persistence of his idea that the Self is the agent-it is not possible to renounce actions totally, therefore he has competence only for performing enjoined duties by giving up fruits of actions. But he is not to renounce them (actions). In order to point out this idea the Lord says:

Author Name:-Sri Madhvacharya

Purport

Sri Madhvacharya

The qualified aspirant would never shun or disregard prescribed Vedic activities merely because they contained an element of discomfort or difficulty. Such a qualified one would simply look at it as tapah or penance because the merit of meritorious austerities performed over the course of many lives are not to be wasted in the temporary enjoyments of the heavenly planets. The qualified aspirant who knows the fundamental principles of karma or reactions to actions and bhakti or exclusive loving devotion to the Supreme Lord, joyfully surrender all their actions without any desire for rewards for the satisfaction of Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. In this way one is not enslaved into bondage by karma because prescribed Vedic activities unto the Supreme Lord do not incur or accrue any karma whatsoever at any time in any situation or circumstance.

SLOGAM

CATEGORIES

Slogam 10

Bhagavad Gita Chapter 18.10

Related to Veda :