1. 11

    कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५-११ ॥

    By giving up attachment, the yogis undertake work merely through the body, mind, intellect and even the senses, for the purification of themselves.

  2. 12

    युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५-१२ ॥

    Having abandoned [the attachment for] the fruit of actions, the Karma Yogi attains the eternal Peace. [But] the person, other than the Karma yogi, attached to the fruit of action, is bound by his action born of desire.

  3. 13

    सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५-१३ ॥

    The embodied self who is self-controlled, renounces all actions to the city of nine gates, i.e., the body with its sensory and motor functions which are nine in number. He discriminates that all actions are due to conjunction of the self with the body which is rooted in previous Karmas, and is not by Its own nature. [It means that the self merely rests in the body, without any identification with bodily activities.]

  4. 14

    न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५-१४ ॥

    Shri Prabhu does not create agentship or any objects (of desire) for anyone; nor association with the results of actions. But it is Nature that acts.

  5. 15

    नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५-१५ ॥

    The all-pervading Parmatma takes away neither the sin nor the merit of any one. Knowledge is enveloped by ignorance. Hence creatures are deluded.