निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ २१ ॥ (4.21)
4.831. Free from the expectations, controlling the mind and the self, renouncing all possessions, one who does but an exclusive form of bodily work incurs no sin.
4.832. निराशि: One who is without craving, यत चित्त आत्मा one who has चित्त mind, the internal organ and आत्मा the body together with the outer organs
4.833. यत under control, firmly curbed, who because of his self-control is free from cravings and hence त्यक्त सर्व परिग्रहः totally without possessions,
4.834. that is one who has renounced all accessories of enjoyment, a person of this kind too, कुर्वान् by undertaking, because of प्रारब्ध कर्म ;
4.835. कर्म actions that are performed through the body, speech and mind; शारीरं the body, for the mere maintainance of body accepting clothes and food as alms
4.836. केवलं without the idea of agentship because he has realized the Self which in reality is a non-agent
4.837. न आप्नोति does not incur; किल्बिषम् sin viz. the undesireable transmigration which is the result of righteousness and unrighteousness.
4.838. यतचित्तात्मा चित्तम् अन्तःकरणम् आत्मा बाह्यः कार्यकरणसङ्घातः
4.839. The ‘mind’ is the inner sense. Here ‘self’ means the exernal psycho-physical organism as a whole.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौच कृत्वापि न निबध्यते ॥ २२ ॥ (4.22)
4.841. One who is satisfied with what comes unasked for, who has transcended the dualities, who is free from envy and is equi-poised under success and failure (he) is not bound even by performing actions.
4.842. यदृच्छा is the absence of (any) effort that does not conform to the scriptures; acquisition (लाभ ) through that alone.
4.843. So the food and clothing that are approved by the scriptures is यदृच्छालाभ .
4.844. One who is satisfied is सन्तुष्ट: So one who is satisfied with the food and clothing that scriptures approve is यदृच्छालाभ सन्तुष्ट:
4.845. यदृच्छालाभसन्तुष्टः अप्रार्थितोपनतो लाभो यदृच्छालाभः What is gained by ‘chance’ is what comes unsought.
4.846. तेन सन्तुष्टः सञ्जातालंप्रत्ययः ‘Content with that’ means that one feels he has had enough.
4.847. One may accept a pair of loin clothes, a rag for protection from cold and also a pair of sandals but nothing else. (Haritha Smrithi)
4.848. द्वन्द्वातीत: One who has transcended the dualities cold, heat, hunger, thirst, rain etc since in the state of samaadhi they are not manifest.
4.849. विमत्सरः means One who has realized the Supreme Brahman as non-dual so he is free from envy; मत्सरः means desire for one’s own excellence.
4.850. मत्सरः leads to intolerance towards someone’s excellence.
4.851. समः means equipoised, having equanimity
4.852. सिद्धावसिद्धौच in success and failure, when he succeeds he does not get elated nor is he depressed when it fails.
4.853. He is therefore a non-agent according to his own realization but agentship is ascribed to him by others.
4.854. न निबध्यते does not become bound कृत्वा अपि even by performing actions such as going around begging.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ २३ ॥ (4.23)
4.856. To whom attachment has vanished, who has been liberated, whose mind has been established in knowledge and who works as a sacrifice, all his work are dissolved (that is it can’t bind).
4.857. गतसङ्गस्य one who has got rid of attachment, who is free from craving for results;
4.858. मुक्तस्य of the one who is liberated, who is devoid of the superimposition of agentship, enjoyership etc (कर्तृत्वं भोग्त्रुत्वं )
4.859. ज्ञान अवस्थित चेतसः of the one whose mind is fixed in knowledge, ie. of the man of steady wisdom whose mind is established in the Self.
4.860. From where is his freedom from attachment? From the absence of superimposition. What is that? From his being a man of steady wisdom.
4.861. Even in the case of a person of this kind, कर्म ie. actions consisting of sacrifices, charity etc. आचरतः performed under the compulsions of praarabdha karma
4.862. यज्ञाय means for Vishnu, for pleasing Him.
4.863. प्रविलीयते Get destroyed completely; समग्रं together with the result(‘sam’ means that which exists along with & ‘agra’ means what follows as a result)