10.brahmaNyaaDhaaya
karmaaNi
sangam thyakthvaa kari othi yaH
lipyathe na sa paapena
padhmapathram iva ambhasaa
One
who acts without attachment
reposing all actions in Brahman, is not tainted by sin like the lotus
leaf by water.
The
karma yogi acts without desire and attachment and offers all his actions to the
Lord. He considers all the actions as the interaction between the gunas inside
and gunas outside. Hence the result of actions
producing sin or merit do not taint him and he remains like the lotus
leaf which is not wetted by water on it.
There
may arise question that when the
karmayogi acts withour desire and attachment naturally he would not do anything
that may result in sin. Hence why should
it be said that sin will accrue to him?
The
Lord says in the 18th chapter, `sarvaarambha hi dhosheNa Dhoomena agniH iva aavrthaa,' meaning
that all actions are covered with defects as the fire with smoke. It is possible to commit sin inadvertently causing
harm to other beings in course of even daily actions like the imperceptible
creatures may be killed by cooking , walking and other actions. Even those will
not result in sin when one has renounced the agency of action.
The
word Brahman here is taken to mean Brahman or Narayana because all the actions
are done as an offering in the spirit of yajna.
Ramanuja however explains the word as prkrthi as mentioned in the fourteenth
chapter as `mama yonih mahath brahma,', meaning that the prakrthi is the
womb into which the Lord puts the seed of creation. The word aaDhaaya
means reposing and as Brahman has no
actions all the actions belong to prakrthi. But the word has also another
meaning to direct towards and this meaning has been accepted by Sankara and
others according to which all actions of a karmayogi are directed towards
Brahman as an offering and hence the word Brahman denotes only the supreme
reality.
11.
kaayena manasaa buddhyaa kevalaih indhriyaiH api
yognaH
karma kurvanthi sangam thyakthvaa aathma SudDhaye
The
karmayogis act with their body, mind and intellect, giving up attachment for
the purification of themselves.
12.
yukthaH karmaphalam thyakthvaa Saanthim aapnothi
naishtikeem
ayukthaH kaamakaareNa phale sakthaH
nibaDhyathe
The
karmayogi giving up the attachment for the fruit of action attains lasting
peace. But the one who is not attained yoga becomes attached to the fruit of
action, motivated by desire, gets bound by
his actions.2
Even a non-knower of truth, that is,
brahmajnana, if he acts with an attitude of surrender, without
attachment, is not stained by karma like a lotus leaf by water
because such yogis, with detachment, work for self purification, and
attain liberation whereas the others who are attached to the results of
action get bound by them.
13.
sarvakarmaaNi manasaa sannyasya aasthe sukham vaSee
navadhvaare
pure dhehee naivakurvan na
kaarayan
But
one who has controlled himself, renounces all actions mentally and remains
happy in his body as in a town which has
nine gates, not doing anything nor causing any action to be done.
But the man of wisdom , having
renounced all actions by discriminative intelligence, perceiving action as
inaction sits in the body as a monarch inside a citadel with nine gates, the
nine openings of the body through which all experience is gained. The self is
the Lord of the castle with which the sage identifies himself and hence
he does no work nor he causes any work to be done, meaning, there is no direct nor causative agency as the
Self is immutable.
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