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Bhagavad Gita Chapter 18 Verse 9

भगवद् गीता अध्याय 18 श्लोक 9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।18.9।।

English Translation - Swami Gambirananda

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.

English Translation - Swami Sivananda

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).

English Translation - Dr. S. Sankaranarayan

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).

English Commentary - Swami Sivananda

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.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

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:

English Translation of Commentary - Dr. S. Sankaranarayan

18.9 See Comment under 18.11

English Translation of Ramanuja's Sanskrit Commentary

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).

Commentary - Chakravarthi Ji

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.

Rudra Vaishnava Sampradaya - Commentary

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.

Brahma Vaishnava Sampradaya - Commentary

There is no commentary for this verse.

Shri Vaishnava Sampradaya - Commentary

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.

Kumara Vaishnava Sampradaya - Commentary

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.

Transliteration Bhagavad Gita 18.9

Kaaryamityeva yatkarma niyatam kriyate’rjuna; Sangam tyaktwaa phalam chaiva sa tyaagah saattwiko matah.

Word Meanings Bhagavad Gita 18.9

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