मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।
।।3.30।।तू विवेकवती बुद्धिके द्वारा सम्पूर्ण कर्तव्यकर्मोंको मेरे अर्पण करके कामना ममता और संतापरहित होकर युद्धरूप कर्तव्यकर्मको कर।
3.30 Vigata-jvarah, devoid of the fever of the soul, i.e. being free from repentance, without remorse; yuddhyasva, engage in battle; sannyasya, by dedicating; sarvani, all; karmani, actions; mayi, to Me, who am Vasudeva, the omniscient supreme Lord, the Self of all; adhyatma-cetasa, with (your) mind intent on the Self-with discriminating wisdom, with this idea, I am an agent, and I work for God as a servant; and further, bhutva, becoming; nirasih, free from expectations [Free from expectations of results for yourself]; and nirmamah, free from egoism. You from whom has vanished the idea, (this is) mine, are nirmamah.
3.30 Mayi etc. You should perform the worldly act of fighting a war, being desirous of doing favour for the world; renouncing all actions in Me with the thought I am not the doer [of any act]; and being convinced None but the Sovereign Supreme Lord is the doer of all acts, and I am nobody.
3.30 Do all prescribed acts such as war etc., (here a duty) free from desire or selfishness and devoid of fear, with a mind focussed on the self. Surrender all acts to Me, the Lord of all, who constitutes the inner pervading Self of all beings. Adhyatma-cetas is that mind which is focussed on the self by knowledge of the essential nature of the self as declared in hundreds of Vedic texts. That this individual self constitutes the body of the Supreme Self and is actuated by Him, is taught by Sruti texts like: He who has entered within, is the ruler of all beings and is the Self of all (Tai. Ar., 3.11), Him who has entered inside and is the doer (Ibid., 3.23), He who, dwelling in the self, is within the self, whom the Self does not know, whose body is the self, who controls the self from within - He is your internal ruler and Immortal Self (Br. U., 3.7.22). Smrti texts also speak in the same manner: Him who is the ruler of all (Manu, 12.122). Sri Krsna will say later on: And I am seated in the hearts of all; from Me are memory, knowledge and the faculty of reason (15.15); The Lord, O Arjuna, lives in the heart of everything causing them to spin round and round by His power, as if set on a wheel (18.61). Hence, dedicate to Me, the Supreme Person, all actions considering them as done by Me, by contemplating on the self as actuated by Me by reason of Its constituting My body. And do every thing, considering the actions as My worship only; becoming free from desire for fruits and therefore free from selfishness as regards actions, engage in acts like war etc., devoid of fever, i.e., the excitement caused by passions like anger. Contemplate that the Supreme Person, Lord of all, Principal of all, gets done His own works only for the purpose of getting Himself worshipped with His own instruments, namely, the individual selves which belong to Him and are His agents. Become free from selfish attachment to action. Also be free from the feverish concern originating from such thoughts as What will become of me with an ancient, endless accumulation of evil arising from beginningless time? Perform Karma Yoga with ease, for the Supreme Person Himself, worshipped by acts, will free you from bondage. His Lordship and Principalship over all are settled by Sruti texts like: Him who is the supreme and great Lord of lords, Him the Supreme Divinity of divinities (Sve. U., 6.7), The Lord of the Universe (Tai. Na., 11.3), The Supreme Ruler of rulers (Sve. U., 6.6-7). Isvaratva is the same as Sesitva, which means controllership. Sri Krsna declares that this alone is the essential meaning of the Upanisads:
Mayi sarvaani karmaani sannyasyaadhyaatma chetasaa; Niraasheer nirmamo bhootwaa yudhyaswa vigatajwarah.
mayi—unto me; sarvāṇi—all; karmāṇi—works; sannyasya—renouncing completely; adhyātma-chetasā—with the thoughts resting on God; nirāśhīḥ—free from hankering for the results of the actions; nirmamaḥ—without ownership; bhūtvā—so being; yudhyasva—fight; vigata-jvaraḥ—without mental fever
