न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः।।18.10।।
na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate tyāgī sattvasamāviṣṭo medhāvī chinna‑saṁśayaḥ
Translation
One who neither avoids inauspicious work nor seeks auspicious work, who is a renouncer, imbued with the mode of goodness, intelligent and free from doubt.
Word Meanings
na — never; dveṣṭi — hates; akuśalam — inauspicious; karma — work; kuśale — in the auspicious; na — nor; anuṣajjate — becomes attached; tyāgī — the renouncer; sattva — goodness; samāviṣṭaḥ — absorbed; medhāvī — intelligent; chinna — having cut off; saṁśayaḥ — doubt
Understanding the Verse
In this verse Krishna describes the truly renounced soul – a person who has attained genuine detachment from the fruits of action. The first part, ‘na dveṣṭyakuśalaṃ karma kuśale nānuṣajjate’, tells us that such a person does not shun work simply because it appears undesirable (inauspicious) nor does he cling to work just because it seems attractive (auspicious). This balanced attitude is the hallmark of a yogi who sees work as merely an instrument for spiritual evolution, not as a source of pleasure or aversion.
The word ‘tyāgī’ (renouncer) here does not refer to a hermit who abandons all activity, but to one who has relinquished selfish desire for personal gain. By performing duty without attachment, the renouncer transforms ordinary action into a means of self‑purification. The state of ‘sattvasamāviṣṭaḥ’ (immersed in goodness) further underscores that his consciousness is rooted in the sattva (purity) quality, which confers clarity, compassion, and steadiness of mind. In the three‑fold material world of sattva, rajas, and tamas, sattva is the highest guna for spiritual aspirants because it supports discrimination (viveka) and the pursuit of knowledge.
‘Medhāvī’ (intelligent) signifies that the renouncer possesses discernment – the ability to differentiate the eternal Self from the temporary body and mind. This intelligence is not merely intellectual but is a wisdom that arises from direct experience of the Self, allowing him to recognize that actions performed in the spirit of duty are themselves offerings to the Divine. Consequently, there is no anxiety about outcomes, and the individual remains calm amidst the turbulence of life.
The final attribute, ‘chinna‑saṁśayaḥ’ (free from doubt), confirms that such a person has eradicated the inner turmoil that clouds judgment. Doubt about one’s path, purpose, or the nature of action can cripple spiritual progress. By cutting off (chinna) all doubts, the renouncer moves forward with unwavering confidence, guided by the inner voice of conscience, which is aligned with the universal dharma. This clarity enables him to act righteously, reinforcing the very sattvic nature that sustains his conduct.
Krishna’s exposition thus provides a practical prescription for anyone seeking authentic renunciation: cultivate an attitude of equanimity towards all work, immerse the mind in sattvic qualities, develop true discriminative wisdom, and systematically eliminate doubts. When these qualities mature, action itself becomes a silent yoga, a continual prayer that purifies the heart and leads the soul toward liberation (mokṣa).
