Bhagavad Gita - Chapter 12 - Shloka (Verse) 11

व्याख्या--'अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः'--पूर्वश्लोकमें भगवान्ने अपने लिये ही सम्पूर्ण कर्म करनेसे अपनी प्राप्ति बतायी और अब इस श्लोकमें वे सम्पूर्ण कर्मोंके फलत्यागरूप साधनकी बात बता रहे हैं। वहाँ भगवान्के लिये समस्त कर्म करनेमें भक्तिकी प्रधानता होनेसे उसे 'भक्तियोग' कहेंगे और यहाँ सर्वकर्मफलत्यागमें केवल फलत्यागकी मुख्यता होनेसे इसे 'कर्मयोग' कहेंगे। इस प्रकार भगवत्प्राप्तिके ये दोनों ही स्वतन्त्र (पृथक्-पृथक्) साधन हैं।

परंतु यदि तू ऐसा करनेमें भी अर्थात् जैसा ऊपर कहा है? उस प्रकार मेरे लिये कर्म करनेके परायण होनेमें भी असमर्थ है तो फिर मद्योगके आश्रित होकर -- किये जानेवाले समस्त कर्मोंको मुझमें समर्पण करके उनका अनुष्ठान करना मद्योग है। उसके आश्रित होकरऔर संयतात्मा होकर अर्थात् वशीभूत मनवाला होकर समस्त कर्मोंके फलका त्याग कर।,

Bhāgavatkarma paratvam api (Intentness on the Lord's action also) aśakyam (is impossible), iti (this) śaṅkate (he doubts) -- Atha iti (Now).

The meaning is, due to having a mind attracted by external objects.

Tarhi (Then) he says -- Mad-yogam iti (My Yoga) -- bhūtvā (having become) saṁyata chittaḥ (controlled in mind) bhagavatprāptyupāyatvena (as a means to attain the Lord), kuru (perform) karma phala saṁnyāsam (renunciation of the fruits of action).

Tarhi (Then) he states another means for one unable to be intent on the Lord's action due to having a mind attracted by objects --

Atha etat api (Now if this also) asi aśaktaḥ chet (you are unable) kartum (to do). Tarhi (Then) āśritaḥ (take refuge) madyogam (in My Yoga) -- saṁnyasya (renouncing) sarvāṇi karmāṇi (all actions) mayi (in Me), their performance (teṣām anuṣṭhānaṁ) is Madyogaḥ (My Yoga); āśritaḥ (taking refuge) tam (in that). San (Being) āśritaḥ (refugee) mad-eka śaraṇatvam (in Me alone as the refuge),

tad anantaraṁ (after that) kuru (perform) phala saṁnyāsam (the renunciation of the fruit) sarveṣām karmaṇām (of all actions). San (Being) viveka (by discrimination) saṁyata chittaḥ (controlled in mind), this is the meaning.

Madyogam (My Yoga) is niṣṭhām (steadfastness) in hearing etc.

Tarhi (Then) kuru (perform) pūrvoktaṁ (the previously mentioned) śrauta (scriptural) smārta (traditional) sarva karma phala tyāgaṁ (renunciation of the fruit of all actions), this is the meaning.

Yatātmavān -- Yataḥ (Because) cha (also) niyamādimān cha (endowed with discipline etc. also) ātmavān (controlled in mind also), iti (this is) yatātmavān (controlled in self).

Atha (If) āśritya (taking refuge) madyogam (in My Yoga) na śaknoṣi (you are not able) kartum (to do) etat api (even this)? Āśritya (Taking refuge) in the Yoga of devotion (bhaktiyogam) which is done by contemplating My qualities (madguṇānusandhānakṛtaṁ), and which has the form of supreme love for Me alone (madekapriyatvā-kāraṁ), na śaknoṣi (you are not able) kartum (to do) etat matkarma api (even this action for Me) which is an auxiliary of Bhakti Yoga, tataḥ (then) āśritya (taking refuge) akṣarayogam (in the Yoga of the Imperishable), which is the contemplation of the nature of the Self (ātmasvabhāvānusandhānarūpaṁ), which generates supreme devotion (parabhakti-jananaṁ), and which was spoken of in the former six chapters, tad-upayatayā (as a means to that) kuru (perform) sarvakarmaphalatyāgaṁ (the renunciation of the fruit of all actions).

The conviction that I am the sole object of attainment (madekaprāpyatābuddhiḥ) by loving Me (matpriyatvena) hi (indeed) arises only in one whose residual sins are destroyed (prakṣīṇāśeṣa pāpasya eva). Yatātmavān (controlled in mind). Tataḥ (Then) when the inner Self (pratyagātmani) whose sole nature is being My accessory (maccheṣataikasvarūpe), and from whom all obscurations such as ignorance etc. have ceased (nivṛttāvidyādisarvatirōdhāne), has been directly realized (sākṣātkṛte sati), by the self-knowledge established (siddhena ātmajñānena) through the action (karmaṇā) performed (anuṣṭhitena) in the form of worship of Me (madārādhanarūpeṇa) without desiring the fruit (anabhisaṁhitaphalena), parā bhaktiḥ (supreme devotion) mayi (in Me) utpadyate (arises) svayam eva (by itself).

And thus it will be said -- starting with 'svakarmaṇa tamabhyarchayasiddhiṁ vindatimānavaḥ' (By his own action worshipping Him, man attains perfection) -- 'vimuchyanirmamaḥ śānto brahmabhūyāyakalpate. brahmabhūtaḥprasannātmā naśocatinakāṅkṣati. samaḥsarveṣu bhūteṣu madbhaktiṁ labhate parām.' (Liberated, free from possessiveness, peaceful, he becomes fit for Brahman-hood. Having become Brahman, with a serene mind, he neither grieves nor desires. Equal to all beings, he attains supreme devotion to Me) iti.

He states the alternative for one unable to have extreme devotion to the Lord's duties -- Atha etad apīti (Now even this).

Atha etat api (Now if even this) asi aśaktaḥ (you are unable) kartum (to do), tarhi (then) āśritaḥ (taking refuge) madyogam (in My Yoga), madeka śaraṇatvam (in Me as the sole refuge), bhūtvā (having become) niyata chittaḥ (controlled in mind), parityaja (renounce) phalāni (the fruits) sarveṣām (of all) karmāṇām (actions) such as Agnihotra etc., which have visible and invisible results and are obligatory.

Etat uktaṁ bhavati (This is said to be the case). Mayā tāvat (By me, at least) karmāṇi kartavyāni (actions must be performed) yathāśakti (according to ability) īśvarājñayā (by the command of the Lord). Punaḥ phalaṁ (But the fruit), whether seen (dṛṣṭaṁ) or unseen (adṛṣṭaṁ), is parameśvarādhīnam (dependent on the Supreme Lord). Iti (Thus), vartamānaḥ (one who remains) āropya (having placed) bhāram (the burden) mayi (on Me) evaṁ (in this way), and parityajya (having abandoned) phala-āsaktiṁ (attachment to the fruit), bhaviṣyasi kṛtārthaḥ (will be fulfilled) matprasādena (by My grace), iti tātparyam (this is the purport).

Regarding the doubt "How can the mind, bound in actions for one's own sake, possibly engage in actions for Your sake with excessive love?"—he reminds of Karma Yoga which is the foundation/last step in the sequence of means to that (Bhakti)—with "Atha etat" (Now if this).

To exclude the connection of "Madyogam ashritah" (Taking refuge in My Yoga) with the second half which is about Akshara-Yoga (Renunciation of fruit), he states the connection with the first half—with "Atha madyogam" (Now My Yoga). To indicate its impossibility (difficulty), he says—"Madguna" (My qualities...). To imply that there is no state prior to this in the specific stages of Bhakti Yoga, "Bhakti-yoga-ankura-rupam" (The form of the sprout of Bhakti Yoga) is said.

By "Madyogam" (My Yoga), the Yoga of the Jivatma is excluded. And then, the sentence meaning is: "Taking refuge in My Yoga, if you are unable in the action which is its sprout; then taking refuge in Jivatma Yoga, engage in Karma Yoga which is its sprout." Intending this very thing, he says—"Tato'kshara" (Then Akshara...).

To exclude the idea of Akshara-Yoga being the direct means to Liberation without interval, "Para-bhakti-jananam" (Generating Supreme Devotion) is said. To remind of the detailed Akshara-Yoga, and to exclude the Akshara-Yoga mentioned in the Middle Hexad (which is mixed?), "Prathama-shatka-uditam" (Stated in the First Hexad) is said. To exclude the idea of 'Renunciation of fruit of all actions' generating Bhakti Yoga directly without interval, "Tadupayataya" (As a means to that) is said. He shows the mode in which Self-realization preceded by Karma Yoga is useful for the production of Bhakti, as stated in another context—with "Matpriyatvena" (By being dear to Me).

"Fix the mind on Me alone" (12.8)—thus previously concentration of mind on the Supreme Self was enjoined; for one unable to do that, engaged in action (Karma) which is the sprout of the Akshara-Yoga being taught—due to causes expanded in the First Hexad (like dispassion), the mind is capable of being controlled—this is stated as "Yatatman" (Self-controlled); with this intention "Yatamanaska" (Controlled-minded) is said.

He states the mode of Karma Yoga generating Bhakti Yoga indirectly (Paramparaya) by the sequence to be described in the subsequent verse—with "Tato'nabhisamhita" (Then... unintended...). By the statement of abandoning the 'Goal-part' (fruit) in "Renounce the fruit," the performance of the 'Means' preceded by that is intended—to make this known, "Anabhisamhita-phalena" (By fruit not aimed at) etc. is said. Through the 'Peace of Mind' to be described immediately after, Self-meditation is accomplished. Avidya is the cause of Samsara (which is) Karma? Starting with "Avidya is the name for Karma," because of the statement "By which that power of Kshetrajna is enveloped" (Vishnu Purana 6.7.61). By the word 'Adi' (etc.), the collection of statements like "The idea of Self in non-Self, and the idea of 'Mine' in what is not one's own; this seed of the origin of the tree of Avidya stands twofold" (VP 6.7.11) etc. is meant. Or here, Avidya is body-soul delusion etc.; by 'Adi', Karma-vasanas etc. are collected.

To establish the generation of Supreme Bhakti, it is said "Maccheshataikasvarupe" (In the one whose sole nature is being subsidiary/servant to Me). Just as in childhood, a prince who went out of the king's palace for play, lost his way, was taken by a hunter, and living in a hamlet; upon the advice of a trustworthy person, thinking of his such-ness (princehood), reflecting, seeing the resemblance to the king in his own limbs etc.; just as unsurpassed love of fatherhood arises in him towards that (king); similarly for this one (Jiva) also, upon realizing his own Self as subsidiary to the Lord as per instruction, in the form of similarity to Him; there is nothing more to be done for the accomplishment of Bhakti—with this intention, "Mayi para bhaktih svayamevotpadyate" (Supreme devotion to Me arises by itself) is said.

By this, it is established that the Akshara-Yoga mentioned at the beginning of the chapter as "And those who (worship) the Imperishable Unmanifest" (12.1), also culminates in the attainment of the Supreme Self by generating Supreme Bhakti through Akshara-realization. For that very Akshara-Yoga stated in the First Hexad is clearly spoken of here also.

(Objection) "Now, whatever is taught to the incapable? That is seen as another means having equal fruit, with qualification for the incapable; like other baths for one unable to dip. And Kriya Yoga is said elsewhere to be the direct means to Liberation—'The cause of Liberation, Unmanifest, Unthinkable, Without possessions; worshipping that Lord of the Universe, one is liberated by Kriya Yoga'—thus. So why not here also?"—in this doubt, he shows the 'means-ness' of Karma Yoga for Bhakti Yoga which will be stated in the Eighteenth Chapter—with "Tatha cha" (And thus).

Elsewhere also this sequence is clear: "If you are unable to fix the mind there; intent on the practice of that, do Yoga in that day and night. For one incapable even in that, Kriya Yoga, O Great Soul; which is declared by Brahma, be intent on that constantly. Whatever actions you do, in the God of gods, the Lord of the World; dedicate them, may good betide you, then you will leave karma. The main cause for liberation is Yoga, O Lord of Ditijas (Prahlada?); and Kriya Yoga is the supreme means of that Yoga"—thus.

"He attains My Supreme Devotion" (18.54)—that the fruit to be mentioned has Karma Yoga as its cause is established by the context—to make this known, "Svakarmana tamabhyarchya siddhim vindati manavah" (18.46) (Worshipping Him by one's own duty, man attains perfection)—"Starting with this" is said.

पूर्व श्लोक में? हमें अहंकार का सर्वथा त्याग करके जगत् में कर्म करने का उपदेश दिया गया था। अत्यन्त अहंकारी और मानी पुरुष के लिए यह कार्य़ इतना सरल नहीं है। ऐसा पुरुष रजोगुण के कारण अत्यन्त क्षुब्ध रहता है तथा तमोगुण की निम्नस्तरीय प्रवृत्तियों के कारण उसका व्यक्तित्व विषाक्त रहता है। ऐसे निम्न स्तर के व्यक्ति के लिए भी गीता में साधन मार्ग बताया गया है। प्राय ऐसा पुरुष सभी धर्मों के लिए निराशा का ही विषय बन जाता है। परन्तु? गीता में ऐसे दीर्घस्थायी रोग से पीड़ित रोगियों के लिये भी विचारपूर्वक उपचार बताया गया है। वह उपचार सरल किन्तु ऐसा प्रभावी है कि उसके द्वारा उस रोगी को रोग से सर्वथा मुक्त कर उस्ो सर्वोच्च व्यक्तित्व की आभा तथा कार्यकुशलता प्रदान की जा सकती है।यदि समस्त कर्मों को ईश्वरार्पण बुद्धि से कर पाना असंभव है? तो उस साधक के लिए उतना ही प्रभावी अन्य उपाय यहाँ बताया गया है कि? आत्मसंयम से युक्त होकर? मेरी प्राप्ति रूप योग का आश्रय लेकर? तुम समस्त कर्मों के फलों का त्याग करो।ऐसा प्रतीत होता है कि भगवान् श्रीकृष्ण को वे लोग अप्रिय हैं? जो केवल वेतनार्थी होते हैं। परन्तु उनका यह द्वेष मध्यमवर्गीय अथवा उच्चवर्गीय लोगों के मन में पसीना बहाने वाले मजदूरों के प्रति तिरस्कार नहीं समझना चाहिए। समाजवाद की प्रणाली वाले राष्ट्र में प्रत्येक शिक्षित व्यक्ति के मन में श्रीकृष्ण की यह अधीरता उठती है। वे अपने राष्ट्र में ऐसे लोगों को सहन नहीं कर सकते? जो केवल वेतन या व्यक्तिगत लाभ के लिए ही कर्म करते हैं। ऐसे समादवादी राष्ट्र में ऐसा प्रत्येक कर्मचारी दण्ड के योग्य अपराधी माना जायेगा जो अधिकतम अकुशलता से किये गये? न्यूनतम समय के कार्य के लिए उच्चतम वेतन की मांग करता है। इस प्रकार के वेतनार्थियों के प्रति भगवान् श्रीकृष्ण की अप्रियता उनके उपदेशों में स्पष्ट दिखाई देती है।वर्तमान क्षण में किया गया कर्म ही परिपक्व होकर भविष्य के क्षण में फल बनकर प्रकट होता है। आज? यदि कोई कृषक भूमि को जोतकर बीज बोता है? तो उसे वह फसल दोतीन महीनों के पश्चात् ही प्राप्त होगी। और यदि वह कृषक वर्तमान में करने योग्य कार्य को त्यागकर भविष्य में आने वाले फल की ही चिन्ता करने में समय का अपव्यय करे? तो निश्चय ही उसे कभी लाभ प्राप्त नहीं हो सकता। यद्यपि यह एक सुविदित तथ्य है? तथापि बहुसंख्यक लोग वर्तमान में प्राप्त अवसरों को केवल भविष्य की चिन्ता करने में ही खो देते हैं। भविष्य की चिन्ता एवं भय के कारण हमारी समस्त क्षमताएं नष्ट हो जाती हैं? और वह मनकल्पित अन्धकारमय भविष्य तो अभी आया ही नहीं हैं? और सम्भवत कभी आये भी नहीं यहाँ भगवान् श्रीकृष्ण केवल हमें इस बात के लिए प्रेरित करते हैं कि हम भविष्य विषयक इन व्यर्थ कल्पनाओं को त्याग दें और वर्तमान काल में ही सजग परिपूर्ण और प्रभावी जीवन जियें। इस प्रकार का जीवन जीने से भी हमारा व्यक्तित्व सुगठित और मन एकाग्र और समर्थ बन सकता है।उपर्युक्त तीन श्लोकों में तीन प्रकार के साधकों के लिए तीन भिन्नभिन्न साधनाएं बतायी गयी हैं। सभी मनुष्य किसी सीमा तक बहिर्मुखी होते ही हैं। दो मनुष्यों के बीच जो अन्तर होता है? वह उन दोनों के अन्तकरण में स्थित वासनाओं की परतों की मोटाई के कारण होता है। यदि एक पीतल का पात्र हल्कासा मैला हुआ हो? तो उसे चमकाने के लिए केवल राख से मांजना ही पर्याप्त होता है यदि वह मैल अधिक घना हो तो उसकी स्वच्छता के लिए कुछ अम्ल की आवश्यकता होती है। इसी प्रकार? यदि मन में वासनाओं की पतली परत ही है तो उससे उत्पन्न होने वाले विक्षेपों को अभ्यासयोग के द्वारा नियन्त्रित किया जा सकता है। परन्तु वासनाधिक्य होने पर कर्मयोग की आवश्यकता होगी? जिसमें साधक को समस्त कर्म ईश्वर को अर्पण करने का उपदेश दिया गया है। यदि किसी पुरुष के अन्तकरण में वासनाओं की परतें और भी घनी हों? तो उसे कर्मफल का त्याग करने को कहा जाता है। यहाँ कर्मफल त्याग का अर्थ यह है कि भविष्य में आने वाले फलों की व्यर्थ की चिन्ताओं और कल्पनाओं का सर्वथा त्याग कर देना और वर्तमान में कर्म करते रहना। जैसा कि मैंने पहले भी कहा है? विश्व के किसी भी आध्यात्मिक ग्रन्थ में आत्मविकास के लिए इतने विविध और विस्तृत मार्गों का विवेचन नहीं किया गया है? जितना भगवद्गीता में हैं।उपर्य़ुक्त तीन साधनों का अभ्यास एक साथ नहीं हो सकता है। उन्हें क्रमवार करना है। इस बात को दर्शाते हुए? अगले श्लोक में? भगवान् सर्वकर्मफल त्याग की प्रशंसा करते हैं

Atha iti (Now). Yadi cha (And if) na śaktaḥ asi (you are not able) kartum (to perform) bhagavatkarma (the Lord's action), because of ignorance (ajñatvāt), because of not knowing the scripturally prescribed sequence, saṁnyaseḥ (renounce) tat sarvaṁ (all that) mayi (in Me) through self-surrender (ātmanivedanadvāreṇa), this is the intention.

Taking refuge in this very intention, it is said by me (mayā eva uktaṁ) in the short procedure -- 'ūnaṁ adhikaṁ avijñātaṁ paurvāparyavivarjitam. yachcha avadhānarahitaṁ buddher viskhalitaṁ cha yat।। tat sarvaṁ mama sarveśa bhaktasyārtasya durmateḥ. kṣantavyaṁ kṛpayā śambho yatas tvaṁ karuṇāparaḥ।। anena stotrayogena tava ātmānaṁ nivedaye (nivedayeta). punaḥ niṣkāraṇam ahaṁ duḥkhānāṁ na imi pātratām।।' iti (Whatever is less or more, unknown, lacking in proper sequence, and which is without attention, and which has slipped from the intellect, all that of me, the evil-minded, distressed devotee, O Lord of all, Śambhu, should be forgiven with compassion, because You are supreme in compassion. By this Yoga of prayer, I (or he) offer the self to You. I shall not again become the recipient of sorrows without cause).

Iti (This). In the Pārameśvara Siddhānta Shāstras (scriptures of the Pārameśvara system) hi (indeed) ayam eva abhiprāyaḥ (this very intention) is in self-surrender (ātmanivedane).

Atha iti (Now). Atha (If) na śaknoṣi (you are not able) kartum (to perform) etat matkarma paratvam api (even this intentness on My action) due to having a mind attracted by external objects (bahirviṣayākṛṣṭacetastvāt). Tataḥ (Then) āśritaḥ (take refuge) madyogam (in My Yoga), madeka śaraṇatvam (in Me as the sole refuge). Sarva karma samarpaṇam (The surrender of all actions) mayi (in Me) is Madyogaḥ (My Yoga); āśritaḥ san (being a refugee) tam vā (or in that). Yatātmavān -- Yaḥ (One who is) saṁyata sarvendriyaḥ (has controlled all senses) cha (and) san (is) vivekī (discriminating).

Kuru (Perform) sarvakarmaphalatyāgaṁ (the renunciation of the fruit of all actions). Tyaja (Abandon) phala-abhisaṁdhiṁ (the desire for the fruit), this is the meaning.

He states the very easy means for this attainment -- Atha etad iti (Now this). Atha chet (But if) asi aśaktaḥ (you are unable), asi na samarthaḥ (you are not capable) kartum (to perform) etat api (even this) madarthakaṁ (for My sake). Due to ignorance of one's own nature.

Tadā (Then) āśritaḥ san (taking refuge) mad-yogam (in My Yoga) -- in a devotee of that kind (tādṛśaṁ bhaktam) yasmin (in whom) vā (or whose) yogaḥ (union) mama (is Mine). Yatātmavān -- bhūtvā (having become) tad ekapara chittaḥ (mind intent on that alone), kuru (perform) sarva karma phala tyāgaṁ (the renunciation of the fruit of all actions), the renunciation of the fruits like heaven etc. of Sandhyā Vandana, Agnihotra etc. Tyaja (Abandon) chintanaṁ (the thought), this is the meaning.

When there is no desire for those fruits, by the performance (karaṇāt) madājñayā (by My command), through the purification of the mind by actions, the knowledge (jñānaṁ) upadiṣṭaṁ (instructed) madbhakta (by My devotee) sthirībhaviṣyati (will become steady). Tena (By that) matkarma siddhiḥ bhaviṣyati (the accomplishment of My action will occur), iti bhāvaḥ (this is the sense).

Atha punaḥ (Now again) yadi (if) asi aśaktaḥ (you are unable) kartum (to perform) etat api (even this) yat uktaṁ (which was stated) matkarmaparatvam (intentness on My action). Tarhi (Then) āśritaḥ (taking refuge) madyogam (in My Yoga). Saḥ madyogaḥ (That is My Yoga) yat karaṇaṁ (which is the doing), anuṣṭhānaṁ (the performance) teṣām (of those) karmāṇi (actions) kriyamāṇāni (being done) mayi (for Me), saṁnyasya (renouncing) them. Āśritaḥ san (Taking refuge) tam (in that). Kuru (Perform) tataḥ anantaraṁ (immediately thereafter) sarvakarmaphalatyāgaṁ (the renunciation of the fruit of all actions), phala saṁnyāsaṁ (the renunciation of the fruit) sarveṣāṁ karmaṇām (of all actions), sarvakarmaphalatyāgaṁ (the renunciation of the fruit of all actions). The meaning is, san (being) yatātmavān (controlled in self), saṁyata chittaḥ (controlled in mind).

Now he praises the renunciation of the fruit of all actions.

Atha etat api (Now if even this) na karttuṁ (not to do) tvaṁ śaktaḥ asi chet (you are capable). Tarhi (Then) āśritaḥ san (taking refuge) madyogaṁ (in My Yoga) which is of the nature of being served and servant in relation to Me (matsambandhasevyasevakatvarūpam), kuru (perform) sarva karma phala tyāgaṁ (the renunciation of the fruit of all actions).

Etat uktaṁ bhavati (This is said to be the case) -- The performance of one's own duty (svadharmācaraṇaṁ) yathāśakti (according to ability) from the path of surrender (śaraṇamārgataḥ) instructed by the supreme preceptor (paramācāryopadiṣṭa) by the command of the Lord (īśvarājñayā), preceded by the renunciation of the fruit etc. (phalādityāgapūrvakaṁ), is conducive to happiness (sukhāvaham), iti (thus) āropya (placing) bhāram (the burden) mayi (on Me), and by abandoning other paths of knowledge and Yoga (anyajñānayogadharmaparityāgena), there is fulfillment (kṛtārthatā) in taking refuge in Me (madāśraye).

Viśeṣaḥ tu (The specific point, however) agre spaṣṭīkariṣyate (will be made clear later).

अथ if? एतत् this? अपि also? अशक्तः unable? असि (thou) art? कर्तुम् to do? मद्योगम् My Yoga? आश्रितः resorting to? सर्वकर्मफलत्यागम् the renunciation of the fruits of all actions? ततः then? कुरु do? यतात्मवान् selfcontrolled.Commentary This is the easiest path. If thou art unable to perform actions for My sake? if thou canst not even be intent on My service? if thou art unable to practise the Bhagavata Dharmas? if thous wishest to do actions impelled by personal desires? then do thou perform them (for your sake from a sense of duty) renouncing them all in Me and also abandon the fruits of all actions? at the same time practising selfcontrol.In verse 8 the Yoga of meditation is prescribed for advanced students in verse 9 the Yoga of constant practice if one finds that? too? to be difficult? the performance of actions for the sake of the Lord alone has been taught in verse 10 and those who cannot do even this are asked to abandon the fruits of all actions.Madyogam My Yoga. Surrendering all actions and their fruits to Me is My Yoga.Yatatmavan The man of discrimination who has controlled all the senses? who has withdrawn the senses from sound? touch? form? taste and smell.Now the Lord eulogises the renunciation of the fruits of all actions in order to encourage the aspirants to practise the Yoga of renunciation of the fruits of actions.

Atha, if, again; asaktah asi, you are unable; kartum, to do; etat api, even this-what was stated as being 'intent on doing works for Me'; in that case, mad-yogam-asritah, having resorted to the Yoga for Me-the performance of those works that are being done by dedicating them to Me is madyogah; by resorting to that Yoga for Me; tatah, thereafter; sarva-karma-phala-tyagam kuru, renounce, give up, the results of all works; by becoming yata-atmavan, controlled in mind. [In the earlier verse it was enjoined that all works, be they Vedic or secular, are to be considered as belonging to God and should be done for Him-not for oneself-, as a soldier would do for his king. In the present verse it is stated that the attitude should be, 'May this work of mine please God.' This very attitude involves dedicating of results to God. See S.
According to M.S., mat-karma in the earlier verse means bhagavata-dharma, i.e. hearing, singing, etc. about God. In the present verse, sarva-karma means all works in general.-Tr.]
Now the Lord praises the renunciation of the results of all works:

If you are unable to do even this 'taking refuge in My Yoga,' i.e., if you are unable even to do actions for My sake, which forms the sprout of Bhakti Yoga, wherein through meditation I am made the exclusive and sole object of love - then you should resort to Aksara Yoga described in the first six chapters. It consists in contemplation on the nature of the individual self. This engenders devotion to the Lord. As a means for practice of this (Aksara Yoga), renounce the fruit of every action.
The state of mind that holds Me as the only worthy object of attainment and love arises only when all the sins of an aspirant are destroyed without exception. 'One with a controlled mind' means one with the mind subdued. When the individual self is visualised to be of the nature of a Sesa (subsidiary) to the Lord, and when the veil of nescience consisting in identifying the self with the body is removed by contemplation on the self generated through the performance of works without attachment to the fruits and with My propitiation as the sole objective - then supreme Bhakti to Me will originate by itself. [The point driven home is this: It is nescience that stands between the Jiva and the Lord. This nescience consists in identification of the self with the body. It is through works done without an eye on their fruits but exclusively as an offering to the Lord, that this nescience is removed. Thus Karma Yoga is the sprout of self-realisation, and of Bhakti. On the nescience being removed, the knowledge that one (i.e., the Jiva) is a Sesa (an absolutely dependent liege) of the Lord, dawns on the Jiva. Such knowledge generates exclusive devotion or Bhakti accompanied by Prapatti. Or if the Jiva gets immersed in Its own bliss, It will attain Kaivalya.]
In the same manner, Sri Krsna will further show in the text beginning with 'By worshipping Him with his work will a man reach perfection' (18.46) and ending with 'Forsaking the feeling of "I" and with no feeling of "mine" and tranil, one becomes worthy of the state of Brahman. Having realised the state of Brahman, tranil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me' (18.53-54).