कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।18.9।।
।।18.9।।हे अर्जुन केवल कर्तव्यमात्र करना है -- ऐसा समझकर जो नियत कर्म आसक्ति और फलका त्याग करके किया जाता है? वही सात्त्विक त्याग माना गया है।
।।18.9।। हे अर्जुन कर्म करना कर्तव्य है ऐसा समझकर जो नियत कर्म आसक्ति और फल को त्यागकर किया जाता है? वही सात्त्विक त्याग माना गया है।।
।।18.9।। व्याख्या -- कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन -- यहाँ कार्यम् पदके साथ इति और एव ये दो अव्यय लगानेसे यह अर्थ निकलता है कि केवल कर्तव्यमात्र करना है। इसको करनेमें कोई फलासक्ति नहीं? कोई स्वार्थ नहीं और कोई क्रियाजन्य सुखभोग भी नहीं। इस प्रकार कर्तव्यमात्र करनेसे कर्ताका उस कर्मसे सम्बन्धविच्छेद हो जाता है। ऐसा होनेसे वह कर्म बन्धनकारक नहीं होता अर्थात् संसारके साथ सम्बन्ध नहीं जुड़ता। कर्म तथा उसके फलमें आसक्त होनेसे ही बन्धन होता है -- फले सक्तो निबध्यते (गीता 5। 12)।शास्त्रविहित कर्मोंमें भी देश? काल? वर्ण? आश्रम? परिस्थितिके अनुसार जिसजिस कर्ममें जिसजिसकी नियुक्ति की जाती है? वे सब नियत कर्म कहलाते हैं जैसे -- साधुको ऐसा करना चाहिये? गृहस्थको ऐसा करना चाहिये? ब्राह्मणको अमुक काम करना चाहिये? क्षत्रियको अमुक काम करना चाहिये इत्यादि। उन कर्मोंको प्रमाद? आलस्य? उपेक्षा? उदासीनता आदि दोषोंसे रहित होकर तत्परता और उत्साहपूर्वक करना चाहिये। इसीलिये भगवान् कर्मयोगके प्रसङ्गमें जगहजगह समाचर शब्द दिया है (गीता 3। 9? 19)।सङ्गं त्यक्त्वा फलं चैव -- सङ्गके त्यागका तात्पर्य है कि कर्म? कर्म करनेके औजार (साधन) आदिमें आसक्ति? प्रियता? ममता आदि न हो और फलके त्यागका तात्पर्य है कि कर्मके परिणामके साथ सम्बन्ध न हो अर्थात् फलकी इच्छा न हो। इन दोनोंका तात्पर्य है कि कर्म और फलमें आसक्ति तथा इच्छाका त्याग हो।स त्यागः सात्त्विको मतः (टिप्पणी प0 877) -- कर्म और फलमें आसक्ति तथा कामनाका त्याग करके कर्तव्यमात्र समझकर कर्म करनेसे वह त्याग सात्त्विक हो जाता है। राजस त्यागमें कायक्लेशके भयसे और,तामस त्यागमें मोहपूर्वक कर्मोंका स्वरुपसे त्याग किया जाता है परन्तु सात्त्विक त्यागमें कर्मोंका स्वरूपसे त्याग नहीं किया जाता? प्रत्युत कर्मोंको सावधानी एवं तत्परतासे? विधिपूर्वक? निष्कामभावसे किया जाता है। सात्त्विक त्यागसे कर्म और कर्मफलरूप शरीरसंसारसे सम्बन्धविच्छेद हो जाता है। राजस और तामस त्यागमें कर्मोंका स्वरूपसे त्याग करनेसे केवल बाहरसे कर्मोंसे सम्बन्धविच्छेद दीखता है परन्तु वास्तवमें (भीतरसे) सम्बन्धविच्छेद नहीं होता। इसका कारण यह है कि शरीरके कष्टके भयसे कर्मोंका त्याग करनेसे कर्म तो छूट जाते हैं? पर अपने सुख और आरामके साथ सम्बन्ध जुड़ा ही रहता है। ऐसे ही मोहपूर्वक कर्मोंका त्याग करनेसे कर्म तो छूट जाते हैं? पर मोहके साथ सम्बन्ध जुड़ा रहता है। तात्पर्य यह हुआ कि कर्मोंका स्वरूपसे त्याग करनेपर बन्धन होता है और कर्मोंको तत्परतासे विधिपूर्वक करनेपर मुक्ति (सम्बन्धविच्छेद) होती है। सम्बन्ध -- छठे श्लोकमें एतानि और अपि तु पदोंसे कहे गये यज्ञ? दान? तप आदि शास्त्रविहित कर्मोंके करनेमें और शास्त्रनिषिद्ध तथा काम्य कर्मोंका त्याग करनेमें क्या भाव होना चाहिये यह आगेके श्लोकमें बताते हैं।
।।18.9।। सात्त्विक पुरुष इस भावना से कर्म करते हैं कि नियत कर्मों का पालन करना कर्तव्य है और उनका त्याग करना अत्यन्त अपमान जनक एवं लज्जास्पद कार्य है। कर्तव्य के त्याग को वे अपनी मृत्यु ही मानते हैं। ऐसे अनुप्राणित पुरुषों का त्याग सात्त्विक कहलाता है।कर्मों में कुछ अपरिहार्य प्रतिबन्ध होते हैं। भगवान् श्रीकृष्ण का उपदेश केवल इतना ही है कि हमको इन प्रतिबन्धों के बिना अपने कर्म करते रहना चाहिए। अभिप्राय यह है कि कर्म फल से आसक्ति होने पर ही वह कर्म हमें बन्धन में बद्ध कर सकता है? अन्यथा नहीं। अत? वास्तविक त्याग फलासक्ति का होना चाहिए? कर्मों का नहीं। इसीलिए? आसक्ति रहित कर्तव्यों के पालन को यहाँ सात्विक त्याग कहा गया है। भगवान् के उपदेशानुसार? अपने मन में स्थित स्वार्थ? कामना? आसक्ति आदि का त्याग ही यथार्थ त्याग है जिसके द्वारा हमें अपने परमानन्द स्वरूप की प्राप्ति होती है। यह त्याग कुछ ऐसा ही है? जैसे हम अन्न को ग्रहण कर क्षुधा का त्याग करते हैं अहंकार और स्वार्थ का त्याग करके कर्तव्यों के पालन से मनुष्य अपनी वासनाओं का क्षय करता है और आन्तरिक शुद्धि को प्राप्त करता है। इस प्रकार? त्याग तो मनुष्य को और अधिक शक्तिशाली और कार्यकुशल बना देता है।किस प्रकार यह सात्त्विक पुरुष आत्मानुभव को प्राप्त करता है सुनो
18.9 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.
18.9 Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattvic (pure).
18.9. This is a thing to be performed.-just on that ground whatever usual action is performed relinishing attachment and also fruit-that act of relinishment is deemed to be of the Sattva (Strand).
18.9 कार्यम् ought to be done? इति thus? एव even? यत् which? कर्म action? नियतम् obligatory? क्रियते is performed? अर्जुन O Arjuna? सङ्गम् attachment? त्यक्त्वा abandoning? फलम् fruit? च and? एव even? सः that? त्यागः abandonment? सात्त्विकः Sattvic (pure)? मतः is regarded.Commentary A man of pure nature performs actions that have fallen to his lot in accordance with his capacity and his inherent nature. He is not filled with the pride that he is the performer of such actions nor does he hope for any gain therefrom.An ignorant man may think that the obligatory duties may produce their fruits for the performer by causing selfpurification and preventing the sin of omission or nonperformance. This sort of thinking and expectation of rewards also must be abandoned. Abandonment of the rewards of actions is praised in this verse.When a man does obligatory duties without agency and with unselfishness and egolessness his,mind is purified? his Antahkarana is prepared for the reception of the divine light or the dawn of Selfknowledge. He gradually becomes fit for devotion to knowledge (JnanaNishtha).The aspirant or seeker after liberation should be prepared to undergo physical sufferings. All acts of selfdiscipline and selfsacrifice entail physical suffering.This? again? is the central teaching of the Gita -- do your duty without attachment and selfish desires.
18.9 Yat, whatever; niyatam karma, daily obligatory duty; kriyate, is performed, accomplished; iti eva, just because; it is karyam, a bounden duty; O Arjuna, tyaktva, by giving up; sangam, attachment; and phalam, the result; ca eva, as well; sah, that; tyagah, renunciation, giving up of attachment and (hankering for) the resutls of daily obligatory duties; matah, is considered; to be sattvikah, based on sattva, arising from sattva. We said that the Lords utterance is proof of the fruitfulness of daily obligatory duties. Or, even if the niyakarmas be understood (from the Lords worlds) to be fruitless, still the ignorant man does certainly imagine that the nityakarmas (daily obligatory duites) when performed produce for oneself a result either in the form of purification of the mind or avoidance of evil. As to this, the Lord aborts even that imagination by saying, by giving up the result. Hence it has been well said, by giving up attachment and the result. Objection: Well, is not the threefold relinishment of actions, also called sannyasa, under discussion? As regards this, the renunciation based on tamas and rajas have been stated. Why is the relinishment of attachment and (desire for their) results spoken of here as the third? This is like somody saying, Three Brahmanas have come. Of them two are versed in the six auxiliaries [The six auxiliaries are: Siksa (Phonetics), Kalpa (Code of Rituals and Sacrifices), Vyakarana (Grammar), Nirukta (Etymology), Chandas (Meter, Prosody), and Jyotisa (Astronomy).-Tr.] of the Vedas; the third is a Ksatirya! Reply: This is not wrong, for this is meant as a eulogy on the basis of the common factor of renunciation. Between renunciation of actions and renunciation. of hankering for results, there is, indeed, the similarity of the fact of renunciation. While on this subject, by condemning renunciation of actions on account of its being based on rajas and tamas, the renunciation of desire for results of actions is being praised on account of its being based on sattva, by saying, that renunciation is considered to be based on sattva. The internal organ of a person who is alified for rites and duties, who performs the nityakarmas by giving up attachment and hankering for results, becomes pure on account of its being untainted by attachment to results etc. and refined by the nitya-karmas. When it is pure and tranil, it becomes capable of contemplating on the Self. Since, for that very person whose internal organ has become purified by performing the nityakarmas and who has become ready for the knowledge of the Self, the process by which he can become steadfast in it has to be stated, therefore the Lord says:
18.9 See Comment under 18.11
18.9 When rites like obligatory and occasional ceremonies and the great sacrifices enjoined on ones station and stage in life, are practised for their own sake, as worship of Myself and as a duty, relinishing possessiveness and fruits - such abandonment is regarded as Sattvika. It is noted in Sattva. The idea is that it is rooted in the knowledge of the meaning of the Sastras as it really is. That Sattva generates the knowledge of things as they really are, has been taught in: From Sattva arises knowledge (14.17), and it will be further declared: That reason by which one knows action and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and release, O Arjuna, is Sattvika (18.30).
Performing the nitya karma (niyatam karma) thinking “this should be done” while rejecting doership and desired results is called sattvika tyaga. It is understood here that the result of renouncing the fruits and not renouncing the action in this sattvika tyaga is knowledge.
Lord Krishna concludes this exposition by stating that when prescribed Vedic activities and obligatory rites which are compulsory for all human beings such as following ekadasi which is fasting from all grains and beans on the 11th day during both the waxing and waning moon and is performed in knowledge as a matter of duty without any attachment or desire for rewards is known to be clearly situated in sattva guna the mode of goodness. The Skanda Purana beginning matraha pitraha caiva bhatraha guruha tatha ekadasyantu confirms that all who eat grains on ekadasi can never achieve liberation from material existence and attain communion with the Supreme Lord. So it is for the ultimate benefit of all human beings that it is compulsory not to eat grains on ekadasi and this axiom applies also to all the Vedic ordinances and injunctions.
There is no commentary for this verse.
It should be understood and clearly comprehended that all prescribed Vedic activities both nitya or eternal and naimittika or occasional are obligatory duties for aspirants seeking moksa or liberation from material existence and communion with the Supreme Lord. These prescribed activities devolve into the specific duties varna and asrama or the stage and class one is situated in. This may be initiated by birth but it is established inherently and qualified by deeds. Actual renunciation is performing such prescribed Vedic activities free from egoism, without any attachment or desire for any rewards. This is real renunciation and is situated in sattva guna the mode of goodness where the source of spiritual realisation commences; properly situated in correct knowledge, untainted by delusion and free from illusion. This theme will appear again in verse 30.
It should be understood and clearly comprehended that all prescribed Vedic activities both nitya or eternal and naimittika or occasional are obligatory duties for aspirants seeking moksa or liberation from material existence and communion with the Supreme Lord. These prescribed activities devolve into the specific duties varna and asrama or the stage and class one is situated in. This may be initiated by birth but it is established inherently and qualified by deeds. Actual renunciation is performing such prescribed Vedic activities free from egoism, without any attachment or desire for any rewards. This is real renunciation and is situated in sattva guna the mode of goodness where the source of spiritual realisation commences; properly situated in correct knowledge, untainted by delusion and free from illusion. This theme will appear again in verse 30.
Kaaryamityeva yatkarma niyatam kriyate’rjuna; Sangam tyaktwaa phalam chaiva sa tyaagah saattwiko matah.
kāryam—as a duty; iti—as; eva—indeed; yat—which; karma niyatam—obligatory actions; kriyate—are performed; arjuna—Arjun; saṅgam—attachment; tyaktvā—relinquishing; phalam—reward; cha—and; eva—certainly; saḥ—such; tyāgaḥ—renunciation of desires for enjoying the fruits of actions; sāttvikaḥ—in the mode of goodness; mataḥ—considered
