संस्कृत
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ ९ ॥
kāryam ity eva yat karma niyataṃ kriyate'rjuna saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ
अनुवाद
He who performeth a prescribed action, saying, "it ought to be done," O Arjuna, relinquishing attachment and also fruit, that relinquishment is regarded as pure.
Annie Besant · The Bhagavad-Gita, translated by Annie Besant (4th ed., 1922) — Wikisource · Public Domain
व्याख्या
The sattvic case, and the one Krishna actually endorses: performing prescribed duty simply because it ought to be done, while relinquishing attachment to it and to its fruit. This is tyaga functioning exactly as karma-yoga was defined back in chapter 3 — action retained, claim on outcome dropped — confirming that what Krishna calls “relinquishment” throughout is not about stopping work but about changing one’s relationship to it. Sāttvic relinquishment: the work done because it is one’s to do, with attachment and fruit released. Not doing less — doing the same, differently. This is the target the whole chapter circles.
गहराई से अध्ययन करें
शब्द-दर-शब्द
- kāryam ity eva yat karmaकार्यं इत्य् एव यत् कर्म
- whatever prescribed action is done [thinking] 'it ought to be done' (kāryam + iti + eva + yat + karma)
- niyataṃ kriyate'rjunaनियतं क्रियतेऽर्जुन
- is performed, O Arjuna (niyatam + kriyate + arjuna)
- saṅgaṃ tyaktvā phalaṃ caivaसङ्गं त्यक्त्वा फलं चैव
- abandoning attachment and the fruit (saṅgam + tyaktvā + phalam + ca + eva)
- sa tyāgaḥ sāttviko mataḥस त्यागः सात्त्विको मतः
- that relinquishment is held sāttvic (saḥ + tyāgaḥ + sāttvikaḥ + mataḥ)
टीका
Site Commentary
“Because it ought to be done” is a justification that refuses to go further — Krishna doesn’t have the sattvic actor add a because after that, the way the rajasic actor adds “because it’s painful” and the tamasic actor acts from a delusion that could itself be unpacked further. Sattvic motivation, as this verse frames it, is the one that doesn’t need a further reason behind the reason; the other two only look justified until you ask why the pain or the confusion mattered enough to move them.
Original commentary written for this site · © Amit Singh — original commentary
Site Commentary — Second Reading
The verse specifies “niyataṃ karma” — prescribed or obligatory action, not action in general — and that qualifier does real limiting work. This isn’t license to call any task you’ve decided is virtuous an “ought” and perform it with sattvic detachment; it praises relinquishing attachment specifically within duty already incumbent on you. Read past the qualifier and the verse would justify self-appointed crusades as easily as assigned responsibilities, which is exactly the reading the word “niyataṃ” forecloses.
Original commentary written for this site · © Amit Singh — original commentary
इस श्लोक को अपनाएँ
पाठ
व्यक्तिगत
- Notice whether your reason for doing something bottoms out cleanly — 'because it's needed' — or keeps requiring another reason underneath it. A justification that doesn't need a further justification behind it is usually the more trustworthy one to act from.
व्यावसायिक
- When deciding whether to take on a task, check if your reason for doing it is self-sufficient — 'this genuinely needs doing' — versus stacked on fear of how it looks if you don't. Self-sufficient reasons tend to predict steadier follow-through than reasons built on avoiding a consequence.
परिवार और समाज
- When you keep doing a recurring family responsibility, notice whether your reason for it is simple and complete or keeps needing more explanation underneath — a reason that doesn't need defending further is usually the healthier one to keep acting from.
स्वयं से पूछें
इस श्लोक को पढ़ने से आगे ले जाने के कुछ तरीके। टिक और नोट इसी ब्राउज़र में रहते हैं।
इस श्लोक पर चिंतन करें
खोज जारी रखें
अध्ययन-मार्ग