नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।
।।2.40।।मनुष्यलोकमें इस समबुद्धिरूप धर्मके आरम्भका नाश नहीं होता इसके अनुष्ठानका उलटा फल भी नहीं होता और इसका थोड़ासा भी अनुष्ठान (जन्ममरणरूप) महान् भयसे रक्षा कर लेता है।
2.40 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.
2.40 Neha etc. Here in this determinate knowledge there arises no loss through transgression, an offence due to negligence; because negligence is [itself] absent there. And just as a burning oil in the boiler get cooled soon, due to a limited antity of sandal (put in it), in the same way due to this knowledge of Yoga-eventhough it is very little-the great danger in the form of the cycle of birth-and-death perishes completely. And this knowledge is not introduced as a new thing. Then what ?
2.40 Here, in Karma Yoga, there is no loss of Abhikrama or of effort that has been put in; loss means the loss of efficacy to bring about the fruits. In Karma Yoga if work is begun and left unfinished, and the continuity is broken in the middle, it does not remain fruitless, as in the case of works undertaken for their fruits. No evil result is acired if the continuity of work is broken. Even a little of this Dharma known as Karma Yoga or Niskama Karma (unselfish action without desire for any reward) gives protection from the great fear, i.e., the fear of transmigratory existence. The same purport is explained later thus: Neither in this world nor the next, O Arjuna, there is annihilation for him (6.40). But in works, Vedic and secular, when there is interruption in the middle, not only do they not yield fruits, but also there is accrual of evil. Now, Sri Krsna distinguishes the Buddhi or mental disposition concerned with those acts which constitute a means for attaining release from those which are concerned with the acts meant for gaining the desired objects:
Nehaabhikramanaasho’sti pratyavaayo na vidyate; Swalpam apyasya dharmasya traayate mahato bhayaat.
na—not; iha—in this; abhikrama—efforts; nāśhaḥ—loss; asti—there is; pratyavāyaḥ—adverse result; na—not; vidyate—is; su-alpam—a little; api—even; asya—of this; dharmasya—occupation; trāyate—saves; mahataḥ—from great; bhayāt—danger
