कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः।।18.9।।
kāryam ity eva yat karma niyatam kriyate 'rjuna saṅgam tyaktvā phalaṁ caiva sa tyāgaḥ sāttvikaḥ mataḥ
Translation
When an action prescribed as duty is performed, O Arjuna, and the attachment to its result is abandoned, that renunciation is, in my view, of the mode of goodness.
Word Meanings
kāryam — it must be done; ity — thus; eva — indeed; yat — which; karma — work; niyatam — prescribed; kriyate — is performed; arjuna — O Arjuna; saṅgam — association; tyaktvā — giving up; phalaṁ — the result; ca — also; eva — certainly; sa — that; tyāgaḥ — renunciation; sāttvikaḥ — in the mode of goodness; mataḥ — in My opinion.
Understanding the Verse
In this concluding verse of the Gita, Krishna clarifies the essence of true renunciation. The term kāryam ity eva emphasizes that the work being discussed is the prescribed duty, the kṛta kārya that a person is bound to perform by virtue of their position in society and cosmic order. It is not a voluntary or optional activity, but one that is niyatam – fixed, mandated, and aligned with dharma. By performing such duty without attachment, one transcends the ordinary motive of personal gain.
The phrase saṅgam tyaktvā points to the abandonment of saṅga, the mental and emotional clinging to the results of action. In the Bhagavad‑ish tradition, the fruits of work are the primary source of bondage because they generate desire, pride, and disappointment. When the practitioner consciously discontinues this craving, the mind becomes free from the perpetual cycle of expectation and fear. This emotional detachment is not indifference; rather, it is a refined equanimity that acknowledges the result without letting it dictate one’s inner peace.
Krishna then adds phalaṁ caiva, stressing that the renunciation includes both the act of tyāgaḥ (renouncing) of the intended outcome and the actual result when it manifests. The conjunction ca (also) signals that true renunciation is holistic – it envelopes intention, effort, and outcome.
The qualification sāttvikaḥ identifies the nature of this renunciation as belonging to the mode of goodness (sattva). Sattvic actions are characterized by clarity, balance, and purity. When the relinquishment of desire is performed with a sattvic disposition, it is purified of egoic motives and becomes a means of spiritual elevation. In contrast, a renunciation motivated by tamas (ignorance) or rajas (passion) would still be tainted by selfishness or attachment to the very act of renouncing.
Finally, mataḥ – “in My opinion” – underscores that this definition is Krishna’s authoritative teaching. It is not a mere philosophical speculation but a practical guideline for aspirants seeking liberation (mokṣa). By internalizing this principle, a practitioner aligns personal conduct with the universal order, converting every prescribed duty into an offering (yajña) performed in the spirit of self‑less service. This transforms the battlefield of life into a sacred arena where one’s actions, free from selfish desire, become the very means of attaining the highest spiritual state.
Thus, Chapter 18, Verse 9 offers the ultimate synthesis of the Gita’s teachings: duty performed without attachment, regarded through a sattvic lens, leads to true renunciation and the ultimate freedom of the soul.
