6. etany api tu karmani
sayigam tyaktva phalani
ca kartavyani 'ti me partha
niscitam matam uttamam
(6) But even these works ought to be performed, giving up attachment and desire for fruits This, Q Partha (Arjuna), is my decided and final view
The teacher is decidedly for the practice of Karmayoga. Actions are not to be set aside ; only they have to be done without selfish attachment or expectation of rewards. Salvation is not a matter of outward action or inaction. It is the possession of the impersonal outlook and inner renunciation of ego.
S.'s observation that this does not refer to the devotees of wisdom who renounce all works (jnananisthah sarvakarmasamnyasinah) is not borne out by the text. Cp. Brhadaranyaka Up, IV, 4, 22. "It is the Brahman whom the Brahmins wish to,know by the study of the Vedas, and also by means of sacrifice, gift, and austerities performed without attachment."
7. niyatasya tu satnyasah
karmano no 'papadyate
mohat tasya parityagas
tamasah parikirtitah
(7) Verily the renunciation of any duty that ought to be done is not right. The abandonment of it through ignorance is declared to be of the nature of "dullness."
8.nhkharn ity eva yat karma
kayaklesabhayat tyajet
sa krtva rajasarh tyagam
nai 'va tyagaphalam labhet
(8) He who gives up a duty because it is painful or from fear of physical suffering, performs only the relinquishment of the "passionate" kind and does not gain the reward of relinquishment.
9. karyam ity eva yat
karma niyatam kriyate 'rjuna
sangam tyaktva phalam
cai 'va sa tyagah sattviko matah
(9) But he who performs a prescribed duty as a thing that ought to be done, renouncing all attachment and also the fruit his relinquishment is regarded as one of "goodness." What ought to be done is what is in harmony with the cosmic purpose.
10. na dvesty akusal
karma kusalm e na 'nusajate
tyãgi sattvasamdvisto
medhavi chinnasarrsayah
(10) The wise man, who renounces, whose doubts are dispelled, whose nature is of goodness, has no aversion to disagreeable action and no attachment to agreeable action.
11. na hi dehabhrta sakyam
tyaktum karmany asesatah
yas tu karmaphalatyagi
sa tyagi 'ty abhidhiyate
(11) It is indeed impossible for any embodied being to abstain from work altogether. But he who gives up the fruit of action, he is said to be the relinquisher.
12. anistam istam misram ca
trividhamm karmanah phalam
bhavaty atyaginam pretya
na tu samnydsin am kvacit
(12) Pleasant, unpleasant and mixed threefold is the fruit of action accruing after death to those who have not relinsquished: there is none whatever for those who have renounced. S considers atyãgins to be karmayogins and samnyasins to be those who have renounced all work except that which is essential for the maintenance of the body.
Work is a Function of Nature
13. Pancai 'tam mahabdho
karanani nibodha me
samkhye krtante proktam
siddhaye sarvakarman
(13) 0 Mighty-armed (Arjuna), learn of Me, these five factors, for the accomplishment of all actions, as stated in the Samkhya doctrine.
Samkhya here means the Vedanta. S. krtante is interpreted as the end of the krta age, that is, as taught in the original Samkhya.
