न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते।।18.11।।
18.11. Indeed, to relinish actions entirely is not possible for a body-bearing one; but whosoever relinishes the fruits of actions, he is said to be a man of [true] relinishment.
18.4-11 Niscayam etc. upto abhidhiyate. The conclusion here is this : Due to the manifoldness of the nature of the Strands, that have been defined earlier, the act of relinishment itself is performed with a certain mental disposition which is a modification of the Sattva, the Rajas and the Tamas (the Strands). Because it reflects (is contaminated by) the nature of the person having the same (the said mental dispositon), what is called the real (unalloyed) relinishment is the performance of the actions by the knowers of the Supreme Brahman by giving up desire to achieve fruits and by avoiding the craving and hatred on account of their eanimity to [the pairs of opposites like] success and failure etc. That is why [the Bhagavat] says : By the act of relinishment born of the Rajas or of the Tamas (Strands), no connection with the fruit [of relinishment] is attained. However, for an act of relinishing, born of the Sattva (Strand), there is the fruit in the form of honouring the purport of the scriptures. The application of the term relinishment stands to reason, in fact, only in the case of a sage who has relinished his holding on the multitude of the Strands.
Na hi dehabhritaa shakyam tyaktum karmaanyasheshatah; Yastu karmaphalatyaagi sa tyaageetyabhidheeyate.
na—not; hi—indeed; deha-bhṛitā—for the embodied being; śhakyam—possible; tyaktum—to give up; karmāṇi—activities; aśheṣhataḥ—entirely; yaḥ—who; tu—but; karma-phala—fruits of actions; tyāgī—one who renounces all desires for enjoying the fruits of actions; saḥ—they; tyāgī—one who renounces all desires for enjoying the fruits of actions; iti—as; abhidhīyate—are said
