薄伽梵歌 18.10

對於捨棄者而言，所有行為皆受歡迎。他不為樂或苦所動，不因行樂事而興奮，亦不因行不悅之事而感到不快。他不厭惡後者，也不執著於前者。他既不厭惡痛苦的行為，也不被愉快的行為所吸引。由於他對任何行為或其果報皆無執著，他將為一切眾生的福祉而行事。「不善之業」（Akusalam Karma）指不愉快的行為，或懷著期望回報而做的行為，這些行為透過產生身體而成為「輪迴」（Samsara）束縛之因。他不厭惡不愉快的行為，不思「有何用處？」。「善業」（Kusale）指好的行為，包括日常義務。他對這些行為沒有執著，即使認為它們能透過淨化心靈，從而引發知識覺醒和對知識的奉獻，也無執著。當一個人捨棄對行為的執著和對其回報的慾望，並積極地履行行為時，他的心充滿「悅性」（Sattva）或純淨，這會產生對真實與不真實、永恆與無常的分辨力。然後，他獲得「自性」（Self）知識，這知識驅散了所有由無明引起的疑慮。他現在領悟到，獲得至高喜樂、永恆和平或不朽的唯一途徑是「自性」知識。這知識斬斷了他所有的疑慮。當一個人實踐「業瑜伽」（Karma Yoga）時，他獲得心靈的純淨，並透過心靈的純淨，認識到自己是永恆不動、無為的「自性」，無生無滅，不作為亦不使他人作為。他獲得對「自性」知識的奉獻，並從所有行為中解脫。本詩節闡述了上述「業瑜伽」的目的。「智者」（Medhavi）指具備智慧之人，他是一位「住慧者」（Sthitaprajna）。「般若」（Medha）是透過冥想「大句」（Mahavakya，如「我即梵」或「你即彼」）的正確意義，立即領悟個體靈魂與至高存有同一性的知識，這知識擺脫了三種疑慮：疑慮（Samsaya Bhavana）、不可能（Asambhavana）和顛倒（Viparitabhavana），並透過實踐四種解脫之道和侍奉「上師」（Guru，精通經典並安住於梵者）並聆聽其教誨而獲得。這樣的「智者」不會認為束縛無知者的被禁止行為會對自己不利。他絕不會認為如果他必須執行這些行為，它們會束縛他，因為他超越了善惡、美德與罪惡、對與錯。他沒有「行為者」（Kartritva Abhimana）的觀念，他感到自己是「已完成一切者」（Kritakritya），一個已經完成所有行為的人。這並不意味著他會做錯事。由於他的意志與宇宙意志合一，他所做的任何行為都將符合經典。他絕不會偏離經典的規則分毫。主（奎師那）獨自透過他的心意和感官運作，因為他沒有個人的意志。「愛憎」（RagaDvesha）是引導世俗之人行動的動機。由於聖者或「智者」沒有這些，他可以捨棄所有行為的果報，以及行為本身。正如大海在暴風巨浪中保持平靜，一個「悅性」（Sattvic）之人也同樣在逆境或暴風雨般的生活條件中保持平靜。他認識到生命的發生是不可避免的。他以多種方式行事，但由於他擁有平衡和自律的心靈，因此不受干擾。對於帶來身體痛苦、危險或不幸結果或不測後果的不愉快或不合宜的行為，當它是應當做的工作時，絕不能產生厭惡。你必須以樂意的心接受這樣的工作，並全心全意地去做。你必須對其必要性和意義有深刻而全面的理解。亞爾諸那起初未能理解主（奎師那）所賦予工作的深層意義和必要性。他提出了自己愚蠢的哲學。他未能履行其應盡的職責，因為由於無明，他認為殺戮是令人不快或不合宜的行為，但最終當他的雙眼被主（奎師那）寶貴的教誨所開啟時，他理解了這項工作的必要性和意義，儘管它起初對他而言顯得不快和不合宜，他說：「我的幻覺已破除。奎師那啊，我已透過您的恩典獲得知識。我堅定不移，我的疑慮已消。我將遵照您的指示行事。」

All actions are eally welcome to the man of renunciation. He is not affected by either pleasure or pain. He is not elated at performing pleasant actions nor does he find unpleasantness when he does disagreeable actions. He does not hate the latter? nor is he attached to the former. Neither has he aversion to painful actions nor attraction to pleasant ones. As he has no attachment to any action or its rewards? he will do any action for the welfare of all beings.Akusalam Karma Disagreeable work or work done with expectation of reward? which becomes the cause of bondage to Samsara? by producing a body. He does not hate an unpleasnt action? thinking? Of what use is itKusale To good ones which include obligatory daily duties. He has no attachment to them even with the notion that they lead to salvation by purifying the heart and conseently giving rise to the dawn of knowledge and devotion to it.When one abandons attachment to action and desire for its reward and performs actions vigorously? his heart is filled with Sattva or purity which produces discrimination between the Real and the unreal? the Eternal and the transient. Then he attains knowledge of the Self which dispels all the doubts caused by ignorance. He now realises that the only means of attaining the spureme bliss or eternal peace or immortality is knowledge of the Self. This rends asunder all his doubts. What is the nature of doubt Does Brahman exist or not Do the Upanishads deal with Saguna Brahman or Nirguna Brahman Is the individual soul identical with the Supreme Being or not Will I be able to realise the Self or not Will any of the Karmas (Prarabdha? Sanchita and Agami) affect me Does this Samsara whose nature is the feelings I do this and I enjoy this belong to the Self or to the mind and intellect What are the means for liberation -- Yoga? devotion? Karma or knowledge of the Self What is Moksha Is it Selfrealisation or the attainment of the Salokya? Samipya? Sarupya and Sayujya states (dwelling in the kingdom of God? proximity to Him? assuming the same form as the Lord and merging in Him)When a man practises Karma Yoga he gets purity of heart and through purity of heart knows himself to be the immutable actionless Self Who is destitute of birth? or remains without acting or causing others to act (Cf.V.13). He attains devotion to the knowledge of the Self and freedom from all actions. The purpose of the Karma Yoga described above has been taught in this verse.Medhavi He who is endowed or united with wisdom. He is a Sthitaprajna. What is Medha? then It is the immediate knowledge of the identity of the individual soul and the Supreme Being by meditation on the right significance of the great sentence (I am Brahman or That thou art)? which,is free from the three kinds of doubts? viz.? Samsaya Bhavana (doubt)? Asambhavana (improbability) and Viparitabhavana (perversion)? and by the practice of the four means and service of the Guru (who is versed in the scriptures and established in Brahman) and hearing the truths from him.Such a Medhavi will not think that prohibited actions which bind an ignorant man will be unfavourable to him. He will never think that they will bind him if he has to perform them? because he is above good and evil? virtue and vice? right and wrong. He has no idea of agency (Kartritva Abhimana) he feels that he is a Kritakritya? one who has accomplished all actions.This does not mean that he will do wrong actions. As his will is one with the cosmic will? whatever action he performs will be in accordance with the scriptures. He will never deviate even a fraction of an inch from the rules of the scriptures. The Lord alone works through his mind and senses as he has no individual will.RagaDvesha (likes and dislikes) are the motives that induce a worldly man to actions. As they are absent in a sage or a Medhavi? he can renounce the fruits of all actions and actions as well.As the ocean remains calm amidst stormy waves? even so a Sattvic man remains calm amidst adverse or stormy conditions of life. He recognises that the happenings of life are inevitable. He acts in a variety of ways but is not disturbed as he has a balanced and disciplined mind.There must be no hatred for unpleasant or disagreeable action that brings physical suffering? danger or unlucky results or untoward conseences? when it is the work that should be done. You will have to accept such work also with a willing heart and work with hear and soul. You must have a profound and comprehensive understanding of its need and meaning also. Arjuna failed to understand in the beginning the deep significance and need of the work given by the Lord. He brought in his own foolish philosophy. He failed to do his bounden duty because? due to ignorance? he thought it was an unpleasant or disagreeable action to kill people but in the end when his eyes were opened by the valuable teachings of the Lord? he understood the need and the meaning of the work although it appeared to him as disagreeable and unpleasant in the beginning? and said My illusion is destroyed. I have gained knowledge through Thy grace? O Krishna. I am firm? my doubts are gone. I will act according to Thy instructions.