________________
GĪTĀ, TRANSLATION & COMMENTARY, CH. XVIII 1177
९९ त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ ३ ॥ निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥ ४ ॥ यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ ५ ॥ एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । कर्तव्यानीति में पार्थ निश्चितं मतमुत्तमम् ॥ ६ ॥
Karma-Yogin may not take up the saffron-coloured robes of an ascetic and abandon all Actions, yet, since he is essentially following the same principles as a samnyāsin, there is no conflict between Karma-Yoga and the Smrti texts. The Blessed Lord now summarises the dispute about Karma between the supporters of the Samnyasa School and the supporters of the Mimāmsā school, and gives the ultimate decision of the Karma-Yoga-Science in the matter-]
(3) Some learned men say that as Karma is faulty, it must be given up (altogether); and others say that Sacrifice, Charity, Austerities, and Karma should never be abandoned. (4) Therefore, O Bharataśrestha! listen to My decision on the question of 'tyaga'. O Purusaśrestha! 'tyaga' is said to be of three kinds. (5) Sacrifice, Charity, Austerities, and Karma should not be abandoned under any circumstances. Those (Actions) must be performed. Sacrifice, Charity and Austerities are 'pavana' that is, mind-purifiers), for (even) the wise. (6) Therefore, even these Actions (such as, Sacrifice, Charity etc.) must be performed, without Attachment, and having abandoned the Fruit (like other desireless Actions, and for universal welfare). This, O Partha, is My definite (and correct) opinion.
This is a summary of the doctrine of Karma-Yoga enunciated before on numerous occasions, that the fault or the defect of Karma is not in the Karma itself, but is in the Hope of Fruit; and that all Actions
