Even these actions, namely, ‘Sacrifice’ (Yajna), ‘Charity’ (Daana) and ‘Austerity’ (Tapas) should be performed “LEAVING ATTACHMENTS AND FRUITS.” The term “attachment” in the Geeta has a peculiar flavour, and throughout, this term has been used to indicate the spirit in which an ego-centric personality will come to work in any field of activity, while fulfilling its own ego-centric desires. Thus, an ego and its desires are the component parts of attachments. When an ego strives to fulfil its own burning desires, it comes to live in a certain relationship with the world of things and objects around — this wrong relationship is called “ATTACHMENT.”

Once an individual starts working under the poison of “attachment,” he comes to entertain an unintelligent, self-destructive anxiety to gain and enjoy the results of his actions. Long before the actions are completed, one’s hope and hunger for their fruits can present themselves to weave a charm of their own, benumbing one’s efficiency in the field of the action undertaken.

The idea that CHARITY, SACRIFICE and AUSTERITY must be performed in an attitude of “detachment,” “renouncing all anxieties for the enjoyment of the fruits” is, Krishna admits, his own personal opinion (matam). It is not, however, purely an original Krishna-creed, but is perfectly in line with the technique of selfless action as advised in all the Hindu scriptures.

To be rid of attachment and to be free from anxieties regarding the fruits that are yet to present themselves as a reward for the work undertaken in the present, are the main limbs of the Krishna-creed in the Geeta. To live this Krishna-way-of-action is to assure for ourselves a healthy inner equipment, which can tenderly guide us to the peaks of Supermanhood. The loving term used here by Krishna in addressing Arjuna has its own appeal to the Prince. It recommends to him the Krishna-theory of “abandonment” (Tyaaga) as explained in this stanza.

THEREFORE, FOR A SEEKER OF SPIRITUAL LIBERATION, WORK IS UNAVOIDABLE; AND WITH A PROPER SPIRIT OF ‘TYAGA’, WORK CAN HELP HIM ON HIS PATH. THE ‘TAMSIC TYAAGA’ IS:

Tu, but; api, even; etani, these; karmani, actions, viz sacrifice, charity and austerity, which have been spoken of as purifiers; kartavyani, have to be undertaken; tyaktva, by renouncing; sangam, attachment to them; and by giving up (hankering for) their phalani, results. Iti, this; is me, My; niscitam, firm; and uttamam, best; matam, conculsion. Having promised, ‘hear from Me the firm conclusion regarding that (tyaga)’ (4) and also adduced the reason that they are purifiers, the utterance, ‘Even these actions have to be performed. This is the firm and best conclusion’, is only by way of concluding the promised subject-matter; this sentence does not introduce a fresh topic. For it stands to reason that the phrase ‘even these’ refers to some immediate topic under discussion. The implication of the word api (even) is: ‘Even these acts, which are causes of bondage to one who has attachment and who hankers after their results, have to be undertaken by a seeker of Liberation.’ But the phrase ‘even these’ is not used in relation to other acts. Others explain (thus): Since the nityakarmas have no results, therefore (in their case) it is illogical to say, ‘by giving up attachment and (hankering for their) results’. The meaning of the phrase etani api (even these) is that, ‘even these rites and duties, which are undertaken for desired results and are different from the nityakarmas, have to be undertaken. What to speak of the nityakarmas like sacrifice, charity and austerity!’

Reply: This is wrong since it has been established by the text, ‘sacrifice, charity and austerity are verily the purifiers,’ that even the nityakarmas have results. For a seeker of Liberation who wants to give up even the nityakarmas from fear of their being causes of bondage, how can there be any association with actions done for desired results? Moreover, the phrase etani api cannot apply to actions done for desired results (kamyakarmas), since they have been denigrated in, ‘…indeed, actions is quite inferior’ (2.49), and in, ‘…by actions other than that action meant for God’ (3.9), and since, on the strength of the texts [Which support the two earlier arguments.], ‘the Vedas have the three qualities as their object’ (2.45), ‘Those who are versed in the Vedas, who are drinkers of Soma,…(pray for the heavenly goal by worshipping) Me’ (9.20), and ‘they enter into the human world on the exhaustion of their merit’ (9.21), it has been definitely stated that actions done for desired results are causes of bondage; and also because they are far removed from the context.