18.10

।।18.10।। --,न द्वेष्टि अकुशलम् अशोभनं काम्यं कर्म? शरीरारम्भद्वारेण संसारकारणम्? किमनेन इत्येवम्। कुशले शोभने नित्ये कर्मणि सत्त्वशुद्धिज्ञानोत्पत्तितन्निष्ठाहेतुत्वेन मोक्षकारणम् इदम् इत्येवं न अनुषज्जते अनुषङ्गं प्रीतिं न करोति इत्येतत्। कः पुनः असौ त्यागी पूर्वोक्तेन सङ्गफलत्यागेन तद्वान् त्यागी? यः कर्मणि सङ्गं त्यक्त्वा तत्फलं च नित्यकर्मानुष्ठायी सः त्यागी। कदा पुनः असौ अकुशलं कर्म न द्वेष्टि? कुशले च न अनुषज्जते इति? उच्यते -- सत्त्वसमाविष्टः यदा सत्त्वेन आत्मानात्मविवेकविज्ञानहेतुना समाविष्टः संव्याप्तः? संयुक्त इत्येतत्। अत एव च मेधावी मेधया आत्मज्ञानलक्षणया प्रज्ञया संयुक्तः तद्वान् मेधावी। मेधावित्वादेव च्छिन्नसंशयः छिन्नः अविद्याकृतः संशयः यस्य आत्मस्वरूपावस्थानमेव परं निःश्रेयससाधनम्? न अन्यत् किञ्चित् इत्येवं निश्चयेन च्छिन्नसंशयः।।यः अधिकृतः पुरुषः पूर्वोक्तेन प्रकारेण कर्मयोगानुष्ठानेन क्रमेण संस्कृतात्मा सन् जन्मादिविक्रियारहितत्वेन निष्क्रियम् आत्मानम् आत्मत्वेन संबुद्धः? सः सर्वकर्माणि मनसा संन्यस्य (गीता 5।13) नैव कुर्वन् न कारयन् आसीनः नैष्कर्म्यलक्षणां ज्ञाननिष्ठाम् अश्नुते इत्येतत्। पूर्वोक्तस्य कर्मयोगस्य प्रयोजनम् अनेनैव श्लोकेन उक्तम्।।यः पुनः अधिकृतः सन् देहात्माभिमानित्वेन देहभृत् अज्ञः अबाधितात्मकर्तृत्वविज्ञानतया अहं कर्ता इति निश्चितबुद्धिः तस्य अशेषकर्मपरित्यागस्य अशक्यत्वात् कर्मफलत्यागेन चोदितकर्मानुष्ठाने एव अधिकारः? न तत्त्यागे इति एतम्? अर्थं दर्शयितुम् आह --,

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18.10 Thus, 'filled with Sattva,' endowed with right knowledge, i.e., with the knowledge of the reality as it is, and as a conseence 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 tranil, 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 relinishment of actions as such. He explains this further:

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18.10 न not? द्वेष्टि hates? अकुशलम् disagreeable? कर्म action? कुशले to an agreeable one? न not? अनुषज्जते is attached? त्यागी the abandoner? सत्त्वसमाविष्टः pervaded by purity? मेधावी intelligent? छिन्नसंशयः with his doubts cut asunder.Commentary All actions are eally welcome to the man of renunciation. He is not affected by either pleasure or pain. He is not elated at performing pleasant actions nor does he find unpleasantness when he does disagreeable actions. He does not hate the latter? nor is he attached to the former. Neither has he aversion to painful actions nor attraction to pleasant ones. As he has no attachment to any action or its rewards? he will do any action for the welfare of all beings.Akusalam Karma Disagreeable work or work done with expectation of reward? which becomes the cause of bondage to Samsara? by producing a body. He does not hate an unpleasnt action? thinking? Of what use is itKusale To good ones which include obligatory daily duties. He has no attachment to them even with the notion that they lead to salvation by purifying the heart and conseently giving rise to the dawn of knowledge and devotion to it.When one abandons attachment to action and desire for its reward and performs actions vigorously? his heart is filled with Sattva or purity which produces discrimination between the Real and the unreal? the Eternal and the transient. Then he attains knowledge of the Self which dispels all the doubts caused by ignorance. He now realises that the only means of attaining the spureme bliss or eternal peace or immortality is knowledge of the Self. This rends asunder all his doubts. What is the nature of doubt Does Brahman exist or not Do the Upanishads deal with Saguna Brahman or Nirguna Brahman Is the individual soul identical with the Supreme Being or not Will I be able to realise the Self or not Will any of the Karmas (Prarabdha? Sanchita and Agami) affect me Does this Samsara whose nature is the feelings I do this and I enjoy this belong to the Self or to the mind and intellect What are the means for liberation -- Yoga? devotion? Karma or knowledge of the Self What is Moksha Is it Selfrealisation or the attainment of the Salokya? Samipya? Sarupya and Sayujya states (dwelling in the kingdom of God? proximity to Him? assuming the same form as the Lord and merging in Him)When a man practises Karma Yoga he gets purity of heart and through purity of heart knows himself to be the immutable actionless Self Who is destitute of birth? or remains without acting or causing others to act (Cf.V.13). He attains devotion to the knowledge of the Self and freedom from all actions. The purpose of the Karma Yoga described above has been taught in this verse.Medhavi He who is endowed or united with wisdom. He is a Sthitaprajna. What is Medha? then It is the immediate knowledge of the identity of the individual soul and the Supreme Being by meditation on the right significance of the great sentence (I am Brahman or That thou art)? which,is free from the three kinds of doubts? viz.? Samsaya Bhavana (doubt)? Asambhavana (improbability) and Viparitabhavana (perversion)? and by the practice of the four means and service of the Guru (who is versed in the scriptures and established in Brahman) and hearing the truths from him.Such a Medhavi will not think that prohibited actions which bind an ignorant man will be unfavourable to him. He will never think that they will bind him if he has to perform them? because he is above good and evil? virtue and vice? right and wrong. He has no idea of agency (Kartritva Abhimana) he feels that he is a Kritakritya? one who has accomplished all actions.This does not mean that he will do wrong actions. As his will is one with the cosmic will? whatever action he performs will be in accordance with the scriptures. He will never deviate even a fraction of an inch from the rules of the scriptures. The Lord alone works through his mind and senses as he has no individual will.RagaDvesha (likes and dislikes) are the motives that induce a worldly man to actions. As they are absent in a sage or a Medhavi? he can renounce the fruits of all actions and actions as well.As the ocean remains calm amidst stormy waves? even so a Sattvic man remains calm amidst adverse or stormy conditions of life. He recognises that the happenings of life are inevitable. He acts in a variety of ways but is not disturbed as he has a balanced and disciplined mind.There must be no hatred for unpleasant or disagreeable action that brings physical suffering? danger or unlucky results or untoward conseences? when it is the work that should be done. You will have to accept such work also with a willing heart and work with hear and soul. You must have a profound and comprehensive understanding of its need and meaning also. Arjuna failed to understand in the beginning the deep significance and need of the work given by the Lord. He brought in his own foolish philosophy. He failed to do his bounden duty because? due to ignorance? he thought it was an unpleasant or disagreeable action to kill people but in the end when his eyes were opened by the valuable teachings of the Lord? he understood the need and the meaning of the work although it appeared to him as disagreeable and unpleasant in the beginning? and said My illusion is destroyed. I have gained knowledge through Thy grace? O Krishna. I am firm? my doubts are gone. I will act according to Thy instructions.

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