Unfinished ritualistic acts will yield no fruits just as ploughing and sowing are not fulfilled, if the sequence of actions — as ploughing, watering, sowing, weeding, guarding, harvesting, etc., are not kept up exactly in that order. Similarly, some ritualistic acts, when they are not performed faithfully, following all the strict injunctions, the chances are that the very same meritorious acts might result in sins, accrued through the non-performance, or imperfect performance, of enjoined acts. This sin is called, in the language of ritualistic literature, a ‘Pratyavaya.’ In the material world also, we can find corresponding instances wherein a medicine misused may bring about a calamitous end for the patient.

These two are the dangers in the field of activities by which we are cheated of all our expected results. Krishna here, as a pukka publicity agent for his own philosophy, vigorously asserts that his “Technique of Action,” Karma Yoga, guarantees safety from these two main dangers.

THE WISDOM CONCERNING SANKHYA AND YOGA THUS FAR DESCRIBED IS OF THE FOLLOWING NATURE:

Moreover, iha, here, in the path to Liberation, viz the Yoga of Action (rites and duties); na, there is no; abhikrama-nasah, waste of an attempt, of a beginning, unlike as in agriculture etc. The meaning is that the result of any attempt in the case of Yoga is not uncertain. Besides, unlike as in medical care, na vidyate, nor is there, nor does there arises; any pratyavayah, harm. But, svalpam api, even a little; asya, of this; dharmasya, righteousness in the form of Yoga (of Action); when pracised, trayate, saves (one); mahato bhayat, from great fear, of mundance existence characterized by death, birth, etc.