· The four Varna (divisions of society) were created by me, divided as per guņa and karma. Although the kartā of that, know me as the imperishable akartā.
· Karma does not affect me, nor do I aspire the results of karma. One who knows Me like this, he never gets bound to Karma.
· Thus knowing well, people in the past attained liberation doing their karma. Therefore you certainly perform Karma as people in the past did in ancient times.
· Thus the kavayah (wise) also here are bewildered about what is Karma and what is Akarma. I shall explain to you that karma, knowing which you shall get mokșa from aśubha.
· Indeed even
· about Karma should be known,
· about Vikarma should also be known,
· about Akarma also should be known.
· The gatih (motion) of Karma is complex.
· One who
· sees akarma in his karma and
· also sees karma in akarma
· is buddhimān among manușya and
· he is Yukta (associated with supreme) even though engaged in all Karma.
· One
· whose all attempts are devoid of kāma sankalpa (determined focus on fulfilment of desires).
· whose Karma is burnt by the fire of Jñāna.
· The budhāh (people possessing buddhi) call him Paņditah.
· He who
· having totally given up attachment to the results of Karma,
· is ever satisfied without any shelter,
· does not do anything even though he is fully engaged in karma.
· One
· without desire for the results,
· with controlled citta (consciousness) and ātmā (the self),
· giving up all ownership over possessions,
· whose Karma are just for sustenance of the body,
· does not incur sin.
· He
· who is satisfied with whatever he has gained on his own,
· who has surpassed duality (of nature)
· who is free from envy (vimatsarah)
· who is equipoise in success and failure.
· never gets bound although performing (Karma).
· He
· who is unattached and liberated,
· whose ceta (consciousness) is situated in Jñana,
· whose Karma are done for the sake of Yajña
· merges entirely (i.e., attains transcendence).
