गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः
यज्ञायाचरतः कर्म समग्रं प्रविलीयते
आत्मविषयज्ञानावस्थितमनस्त्वेन विगततदितरसङ्गस्य तत एव निखिलपरिग्रहविनिर्मुक्तस्य उक्तलक्षणयज्ञादिकर्मनिर्वृत्तये वर्तमानस्य पुरुषस्य बन्धहेतुभूतं प्राचीनं कर्म समग्रं प्रविलीयते निःशेषं क्षीयते
gatasaṅgasya muktasya jñānāvasthitacetasaḥ
yajñāyācarataḥ karma samagraṃ pravilīyate
ātmaviṣayajñānāvasthitamanastvena vigatataditarasaṅgasya tata eva nikhilaparigrahavinirmuktasya uktalakṣaṇayajñādikarmanirvṛttaye vartamānasya puruṣasya bandhahetubhūtaṃ prācīnaṃ karma samagraṃ pravilīyate niḥśeṣaṃ kṣīyate
TRANSLATION
Of one whose attachments are gone, who is free, whose mind is established in knowledge, who works only for sacrifices, his Karma is entirely dissolved.
Of a person whose attachment to all objects is gone because of his mind being established in the knowledge of the self, who is therefore liberated from accepting all worldly possessions and who is engaged in the performance of sacrifices etc., as described above—in the case of such a person his beginningless load of Karma, which is the cause of his bondage, is completely dissolved, i.e., destroyed without leaving any residue.
PURPORT
So far the nature of Karma as having the form of knowledge has been described as emerging from constant contemplation on the nature of the self as different from Prakrti. And now Shri Krishna says that all actions together with their ancillaries, have the form of knowledge because of constant contemplation by the aspirant on the Supreme Person who is the Supreme Brahman, as being his soul.
