Bhagavān Kṛṣṇa now gives the practical conclusion. After explaining the yajña-cycle, the role of karma-yoga, and the state of the jñānī who is inwardly fulfilled, he turns again to Arjuna and says: tasmāt — therefore. Since mokṣa is the goal, and since the mind must be purified for Self-knowledge, Arjuna must begin where he is: with karma-yoga.

Kāryaṁ karma means the action that ought to be done, the duty required by one’s role, situation, and dharma. For Arjuna, that duty is the dharma-yuddha. For us, it may be family duty, professional duty, study, worship, service, care for elders, raising children, dānam, or honest work. The point is not random activity; it is the duty appropriate to the situation.

Bhagavān adds satataṁ samācara — perform it steadily and properly. Karma-yoga is not a one-day mood. It is a committed way of life. We do what needs to be done, not only when it is pleasant, praised, or convenient.

The key word is asaktaḥ — without attachment. Here detachment does not mean carelessness. It means doing the present duty wholeheartedly without anxiety about the future and without brooding over the past. We should not project too much into future results and miss the present action. Nor should we be stuck in regret over what has already happened. Karma-yoga means living in the present and doing what must be done with a healthy attitude.

Such karma-yoga leads to param, mokṣa. Action by itself does not directly give mokṣa. Action purifies the mind. A purified mind is fit for jñāna-yoga. Through Self-knowledge, one discovers fullness and total emotional independence. Thus karma-yoga is the necessary first stage in the route: act, purify, know, and be free.