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Bhagavad-gītā 18.6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ ६ ॥
etāny api tu karmāṇi
[etaany api tu karmaani]
saṅgaṁ tyaktvā phalāni ca
[sangam tyaktvaa phalaani cha]
kartavyānīti me pārtha
[kartavyaaneeti me paartha]
niścitaṁ matam uttamam
[nishchitam matam uttamam]
Word-for-word
etāni — all these api — certainly tu — but karmāṇi — activities saṅgam — association tyaktvā — renouncing phalāni — results ca — also kartavyāni — should be done as duty iti — thus me — My pārtha — O son of Pṛthā niścitam — definite matam — opinion uttamam — the best .
Blended reading (Sanskrit + English inline)
etāny api tu karmāṇi
etāni
all these
api
certainly
tu
but
karmāṇi
activities
saṅgaṁ tyaktvā phalāni ca
saṅgam
association
tyaktvā
renouncing
phalāni
results
ca
also
kartavyānīti me pārtha
kartavyāni
should be done as duty
iti
thus
me
My
pārtha
O son of Pṛthā
niścitaṁ matam uttamam
niścitam
definite
matam
opinion
uttamam
the best .
Important Words
  • saṅgam — attachment, association
    The Gītā's pivotal word, repeated again. The same saṅga of 2.47 reappears here as the precise thing to be dropped. Not the karma — the saṅga to it.
  • phalāni — fruits
    Plural again, as in 2.47. Not one fruit — every fruit. Material, recognitional, even subtle spiritual results are all included in the renunciation.
  • kartavyāni — are to be done as duty
    Gerundive of necessity. The verse refuses the false binary 'attached action vs. no action.' A third way: detached *yet* obligatory performance.
  • niścitam — definite
    Echoes niścaya from verse 4. Kṛṣṇa keeps marking his rulings as final, sealing each layer of the teaching.
  • uttamam — the highest, the best
    He does not call this *an* opinion but *the* highest opinion. This verse is the compressed essence of the entire chapter's teaching on action.
All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Here is Kṛṣṇa's reconciliation: the great purifying acts must be performed, but with two interior renunciations — drop attachment, drop expectation of fruits. This is His final, supreme verdict on tyāga.
Further notes (विवरण · Vivaraṇa)
The verse is a doctrinal hinge: outer action continues, inner grip releases. Two objects of 'tyaktvā' — saṅga (attachment to doing) and phala (attachment to result) — define sāttvika tyāga. 'Niścitam mama matam uttamam' is unusually emphatic phrasing in the Gītā, signaling that this is the operative formula the rest of the chapter elaborates.
Prose order (अन्वय · Anvaya)
हे पार्थ! एतानि अपि तु कर्माणि सङ्गं फलानि च त्यक्त्वा कर्तव्यानि इति मे निश्चितम् उत्तमं मतम् ।
he pārtha! etāni api tu karmāṇi saṅgaṃ phalāni ca tyaktvā kartavyāni iti me niścitam uttamaṃ matam |
But even these actions, O Pārtha, are to be done having abandoned attachment and fruits — that is My settled, supreme view.
Word split (पदच्छेद · Padaccheda)
एतानि अपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानि इति मे पार्थ निश्चितं मतम् उत्तमम् ॥
etāni api tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyāni iti me pārtha niścitaṃ matam uttamam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
एतानि etāni एतद् (pron. (pronoun)) acc.pl. (accusative plural)n. these
अपि api ind. (indeclinable) even
तु tu ind. (indeclinable) but
कर्माणि karmāṇi कर्मन् (n.) acc.pl. (accusative plural) actions
सङ्गम् saṅgam सङ्ग (m.) acc.sg. (accusative singular) attachment
त्यक्त्वा tyaktvā √त्यज् abs. (absolutive) having abandoned
फलानि phalāni फल (n.) acc.pl. (accusative plural) fruits
च ca ind. (indeclinable) and
कर्तव्यानि kartavyāni √कृ gerundive nom.pl. (nominative plural)n. to be done
इति iti ind. (indeclinable) thus
मे me अस्मद् (pron. (pronoun)) gen.sg. (genitive singular) of Me
पार्थ pārtha पार्थ (m.) voc.sg. (vocative singular) O son of Pṛthā
निश्चितम् niścitam नि + √चि p.p.p. (past passive participle) nom.sg. (nominative singular)n. settled
मतम् matam √मन् p.p.p. (past passive participle) nom.sg. (nominative singular)n. opinion
उत्तमम् uttamam उत्तम (adj.) nom.sg. (nominative singular)n. supreme
Purport

Although all sacrifices are purifying, one should not expect any result by such performances. In other words, all sacrifices which are meant for material advancement in life should be given up, but sacrifices that purify one’s existence and elevate one to the spiritual plane should not be stopped. Everything that leads to Kṛṣṇa consciousness must be encouraged. In the Śrīmad-Bhāgavatam also it is said that any activity which leads to devotional service to the Lord should be accepted. That is the highest criterion of religion. A devotee of the Lord should accept any kind of work, sacrifice or charity which will help him in the discharge of devotional service to the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. These actions must be done, but without the misconception of being the doer and without longing for results. This is My final opinion.
Commentary

In this verse the Lord shows the method by which these actions become purifying. Giving up the misconception of being the doer (saṅgaṁ tyaktvā) and also giving up the quest for results (phalāni), one should perform those actions. Giving up the idea of being the doer and giving up seeking results is tyāga and this is also called sannyāsa.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. These actions must be done, but without the misconception of being the doer and without longing for results. This is My final opinion.
Commentary

In this verse, the Lord speaks of how the sacrifices and other acts are purifying. Having given up the idea of being the agent (saṅgam) and giving up all the results (phalāni) which the actions are said to produce, such as going to pitṛloka, one should do the actions only with the thought that they are worship of the Lord. This is the highest conclusion (uttamam matam) discerned by Me (niścitam). This conclusion of the Lord about tyāga is the best because it includes additionally renunciation of being the doer.

Bhūrijana Dāsa Gauḍīya
Commentary

The opinion that Krsna gives here, because it is His opinion it is superior to the opinions of others that Krsna presented previously. And Krsna explains here that all these activities should be performed without attachment, without any expectation of result. This is His opinion and this means that is not the activity that has to be given up, is not the activity that causes one trouble. The problem that we have is the consciousness, the false ego in which we perform the activity, thinking that 'I am the enjoyer. I am performing the activity, let me get the fruit and enjoy.' Krsna speaks here of the true standard of tyaga being only internal renunciation and at the same time, externally, one should perform one's duty. This is Krsna 's prescription here in the Bhagavad‑gita ‑ do one's duty externally and internally one should be completely renounced. If Arjuna follows this prescription, that he should fight, but detached from the results. Krsna defined, previously, tyaga of three kinds, now He is going to define three kinds of nitya‑sannyasis, and we will see here, in next text, that Krsna uses both words, sannyasa and tyaga, and this is giving a hint to Krsna's answer to the question:'are sannyasa or tyaga the same or are they different?' Some opinions were that they are different but Krsna's opinion here is that the renounced order of life and renunciation of the fruits of one's work, are exactly the same. But now Krsna is going to describe one of those types of sannysa or so‑called renunciation of work.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Attitude while performing sacrifice, charity and penance:

Without attachment or any expectation of result
Example of what should be given up – All sacrifices meant for material advancement should be given up (purport)
Only as a matter of duty for the purpose of purification of one’s existence
Example of what should be encouraged – Everything that leads to Krishna consciousness must be encouraged (purport)
Ref. SB 1.2.6: “sa vai pumsam…” – Highest criteria of religion is anything which leads to devotional service
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
18.6 Tu, but; api, even; etani, these; karmani, actions, viz sacrifice, charity and austerity, which have been spoken of as purifiers; kartavyani, have to be undertaken; tyaktva, by renouncing; sangam, attachment to them; and by giving up (hankering for) their phalani, results. Iti, this; is me, My; niscitam, firm; and uttamam, best; matam, conculsion. Having promised, 'hear from Me the firm conclusion regarding that (tyaga)' (4) and also adduced the reason that they are purifiers, the utterance, 'Even these actions have to be performed. This is the firm and best conclusion', is only by way of concluding the promised subject-matter; this sentence does not introduce a fresh topic. For it stands to reason that the phrase 'even these' refers to some immediate topic under discussion. The implication of the word api (even) is: 'Even these acts, which are causes of bondage to one who has attachment and who hankers after their results, have to be undertaken by a seeker of Liberation.' But the phrase 'even these' is not used in relation to other acts. Others explain (thus): Since the nityakarmas have no results, therefore (in their case) it is illogical to say, 'by giving up attachment and (hankering for their) results'. The meaning of the phrase etani api (even these) is that, 'even these rites and duties, which are undertaken for desired results and are different from the nityakarmas, have to be undertaken. What to speak of the nityakarmas like sacrifice, charity and austerity!' (Reply:) This is wrong since it has been established by the text, 'sacrifice, charity and austerity are verily the purifiers,' that even the nityakarmas have results. For a seeker of Liberation who wants to give up even the nityakarmas from fear of their being causes of bondage, how can there be any association with actions done for desired results? Moreover, the phrase etani api cannot apply to actions done for desired results (kamyakarmas), since they have been denigrated in, '৷৷.indeed, actions is ite inferior' (2.49), and in, '৷৷.by actions other than that action meant for God' (3.9), and since, on the strength of the texts [Which support the two earlier arguments.], 'the Vedas have the three alities as their object' (2.45), 'Those who are versed in the Vedas, who are drinkers of Soma,৷৷.(pray for the heavenly goal by worshipping) Me' (9.20), and 'they enter into the human world on the exhaustion of their merit' (9.21), it has been definitely stated that actions done for desired results are causes of bondage; and also because they are far removed from the context.
Śrī Rāmānujācārya Classical
Translation
18.6 Since sacrifices, gifts, austerities etc., are the means for the purification of the wise, therefore, it is My decided and final view that they should be performed as a part of my worship until one's death, renouncing attachment, viz., possessiveness towards actions and their fruits.
Śrī Abhinavagupta Classical
Translation
18.6 See Comment under 18.11
Swami Sivananda Classical
Translation
18.6 But even these actions should be performed leaving aside attachment and the desire for rewards, O Arjuna; this is My certain and best conviction.
Commentary

18.6 एतानि these? अपि even? तु but? कर्माणि actions? सङ्गम् attachment? त्यक्त्वा leaving? फलानि fruits? च and? कर्तव्यानि should be performed? इति thus? मे My? पार्थ O Arjuna? निश्चितम् certain? मतम् belief? उत्तमम् best.Commentary This is a summary of the doctrine of Karma Yoga enunciated before on several occasions. The fault of defect of Karma is certainly not in the action itself? but in the expectation of reward and attachment.Etani api Even these Sacrifice? charity and austerity also? in the same way as other unselfish actions. Even these refers to acts of sacrifice? charity and austerity. Actions that are performed in an unselfish spirit without attachment and idea of agency? do not stand in the way of your obtaining emancipation. When actions are done without expectation of rewards? Rajas and Tamas are destroyed and the mind is filled with Sattva or purity. Actions done with the spirit of selflessness and with discrimination are instrumental in destroying the bonds of Karma (the law of cause and effect).The Lord said Hear from Me the conclusion or the final truth about renunciation (verse 4 above). Then He said with all the force of His authority that acts of sacrifice? charity and austerity should not be given up as they are purifiers of the wise. Even these actions should be performed? etc.? is only the conclusion of what the Lord has stated in verse 4.The word Api (even) implies that the acts of sacrifice? charity and austerity should be done by an aspirant although they bind one who has attachment to the actions and a desire for their reward.Just as the seeds of trees can be rendered barren by being scorched? so the aspirant burns the fruitbearing tendency of Karma through the abandonment of the desire for the reward.

Swami Gambhīrānanda Classical
Translation
18.6 But even these actions have to be undertaken by renouncing attachment and (hankering for) results. This is My firm and best conclusion, O Parhta.
Shri Purohit Swami Classical
Translation
18.6 But they should be done with detachment and without thought of recompense. This is my final judgment.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 2.47 BG 3.19 BG 4.20 SB 11.20.9 SB 11.3.24 SB 1.5.32 CC Madhya 22.124 CC Madhya 19.170 CC Madhya 8.60 BRS 1.2.255 Īśa Upaniṣad 1
Related lectures
Personal Guidance
These activities should be performed without attachment or expectation of result — that is My definite, supreme opinion.
Practical Applications
  • Perform the three with explicit detachment.
  • Treat 'My definite, supreme opinion' as final word.
  • Don't relitigate the verdict.
Reflection Questions
  • Where do I keep relitigating settled spiritual matters?
  • What would settling them allow?
Analogy

A skilled potter throws clay on the wheel knowing the pot will leave his shop. He does the work with full attention but never confuses the pot with himself, nor calculates the buyer's payment while shaping the rim. Duty done as duty — the form perfected, the result released.

Stories
Mahārāja Pṛthu's reign

Mahārāja Pṛthu ruled the earth with such attention to dharma that the planet herself yielded her wealth to him. Yet he performed every kingly duty as offering — saṅgam tyaktvā, phalāni ca — without personal attachment to its outcome.

The Bhāgavatam records that he distributed everything he gained and considered himself only the Lord's servant on the throne. The same prescribed action that binds the proprietor liberates the offerer.

📝 My note

Source: vedabase.io

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