न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।18.10।।
।।18.10।।जो अकुशल कर्मसे द्वेष नहीं करता और कुशल कर्ममें आसक्त नहीं होता? वह त्यागी? बुद्धिमान्? सन्देहरहित और अपने स्वरूपमें स्थित है।
The characteristics of one well established by renunciation in sattva guna or the mode of goodness is that they are permeated and saturated through and through with goodness. They are neither ruffled by disagreeable duties such as taking predawn bath in the cold of winter nor do they relish agreeable duties such as taking noon bath in the heat of summer. The reason is that the mentality of such a one is constant and steady and discriminative even if criticised and humiliated by others due to misunderstanding their state of equipoise endures. Those situated in sattva guna have even renounced the pleasures of heaven and the desire for liberation so what to say of paltry subjections to the painful and the temporary influence of the pleasurable? Therefore any doubts or queries due to incorrect understanding in the performance of prescribed Vedic activities regarding bodily comfort and bodily discomfort has been conclusively resolved.
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.
The aspirant who renounces both the desire for rewards as well as any ego- sense as the doer is fully in sattva guna the mode of goodness. Situated in correct knowledge and hence free from all doubts such a one is neither besieged by unrighteous acts nor relieved from righteous acts. Righteous acts are those that bestow positive reactions such as progeny, cows, entry into the heavenly planets, etc. An unrighteous act is that which one may accidentally or unintentionally commit that will accrue negative reactions such as misery, pain, entry to the hellish planets, etc. It should not be misconstrued that final emancipation applies to anyone who deliberately engages in unrighteous activities for the Katha Upanisad I,II.XXIV beginning na virato duscharitanna shanto states: One who has not desisted from evil unrighteous actions or who is of unrestrained mind can never achieve final emancipation even if one is a paragon of intellect and knowledge. In as much as the ego-sense is absent there is no impetus to exhibit aversion or attraction for either one or the other and since all other goals have been relinquished and resigned with the exception of moksa or final emancipation from material existence and communion with the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures then one is truly established in ultimate renunciation. Thus the conclusion is that relinquishing all ego-sense of authorship and abandoning any desire for rewards is actual renunciation and not mere abstention from actions.
The aspirant who renounces both the desire for rewards as well as any ego- sense as the doer is fully in sattva guna the mode of goodness. Situated in correct knowledge and hence free from all doubts such a one is neither besieged by unrighteous acts nor relieved from righteous acts. Righteous acts are those that bestow positive reactions such as progeny, cows, entry into the heavenly planets, etc. An unrighteous act is that which one may accidentally or unintentionally commit that will accrue negative reactions such as misery, pain, entry to the hellish planets, etc. It should not be misconstrued that final emancipation applies to anyone who deliberately engages in unrighteous activities for the Katha Upanisad I,II.XXIV beginning na virato duscharitanna shanto states: One who has not desisted from evil unrighteous actions or who is of unrestrained mind can never achieve final emancipation even if one is a paragon of intellect and knowledge. In as much as the ego-sense is absent there is no impetus to exhibit aversion or attraction for either one or the other and since all other goals have been relinquished and resigned with the exception of moksa or final emancipation from material existence and communion with the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures then one is truly established in ultimate renunciation. Thus the conclusion is that relinquishing all ego-sense of authorship and abandoning any desire for rewards is actual renunciation and not mere abstention from actions.
