न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।18.10।।
18.10 The man of renunciation who has become imbued with sattva, who is wise and freed from doubts, does not hate unbefitting action, nor does he become attached to befitting activity.
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:
Na dweshtyakushalam karma kushale naanushajjate; Tyaagee sattwasamaavishto medhaavee cchinnasamshayah.
na—neither; dveṣhṭi—hate; akuśhalam—disagreeable; karma—work; kuśhale—to an agreeable; na—nor; anuṣhajjate—seek; tyāgī—one who renounces desires for enjoying the fruits of actions; sattva—in the mode of goodness; samāviṣhṭaḥ—endowed with; medhāvī—intelligent; chhinna-sanśhayaḥ—those who have no doubts
