SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
na dveṣṭy akuśalaṁ karma
kuśale nānuṣajjate
tyāgī sattva-samāviṣṭo
medhāvī chinna-saṁśayaḥ
‘The Renouncer, Satva-imbued, wise and quit of doubt(s), is neither vexed at evil act, nor is (he) in love with good (act).’
Thus, he, the Renouncer in act, of attachment, fruit and authorship (or agency=kartṛitva), who is full of Satvam; Wise = who has correct knowledge of things, and therefore who is bereft of all doubt; is neither troubled at evil act, nor has he attachment for good act.
Evil act is that which is fraught with undesirable fruit.
Good act is that which brings in such desirable fruit as Svarga, progeny, cattle, food etc.
Inasmuch as ‘myness’ (mamatā) is absent, there is no occasion for exhibiting either of the emotions, hatred for one or love for another; inasmuch too as every other end (fruit) save Brahm, has been resigned; since, also, the notion of ‘agent’ (of the act) has been given up.
Evil act, prolific of undesirable fruit, is here intended to indicate that act which one may accidentally or unwittingly happen to perform; not that it means that one may deliberately perform a bad act, for that to one, who has not ceased from wickedness, there is every obstacle to obtaining wisdom, is evidenced by the Śruti:
‘Albeit he hath Spirit-knowledge (prajñāna), yet if he be one not divorced from vice, not stilled of passions, not calmed of mind, not quit of dissipation, he cannot gain Him’.[1. Kath: Up: I-2.24. ‘Nārrato &c.’]
Hence what the Śāstra inculcates is the Renunciation of (1) authorship, (2) attachment and (3) fruit (while doing work); and not total relinquishment of work itself.
This is explained:—
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