yat tu pratyupakarartham phalam uddisya va punah, diyate ca pariklishtam tad danam rajasam smritam
Charity given grudgingly, with the expectation of a return favor or with a future reward in mind, is declared to be rajasic.
- •Rajasic giving is conditional, transactional, or reluctant
- •Expecting reciprocation corrupts the purity of charitable acts
- •True generosity must be free from self-interest
adesa-kale yad danam apatrebhyas ca diyate, asat-kritam avajnatam tat tamasam udahritam
Charity given at the wrong place and time, to unworthy recipients, without respect, and with contempt is declared to be tamasic.
- •The context of giving — place, time, and recipient — determines its quality
- •Contemptuous or careless giving is spiritually degraded
- •Tamasic charity may do more harm than good to both giver and receiver
tyajyam dosa-vad ity eke karma prahur manisinah yajna-dana-tapah-karma na tyajyam iti capare
Some thoughtful people hold that all action is tainted with fault and should be abandoned, while others argue that acts of sacrifice, charity, and austerity should never be given up. Krishna presents both views before offering his definitive teaching.
- •Differing philosophical views on renunciation exist among the wise
- •Some see all action as inherently flawed and advocate total withdrawal
- •Others uphold sacred acts of yajna, dana, and tapas as indispensable
etany api tu karmani sangam tyaktva phalani ca kartavyaniti me partha niscitam matam uttamam
Krishna declares with certainty that acts of sacrifice, charity, and austerity must be performed, but with detachment from attachment and from their fruits. This is his definitive and highest opinion on the matter of duty and renunciation.
- •Sacred duties must be performed — renouncing them is not the highest path
- •Action combined with detachment from results is the supreme teaching
- •Krishna's clear verdict resolves the debate between action and renunciation