कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।
4.17 For there is something to be known even about action, and something to be known about prohibited action; and something has to be known about inaction. The true nature of action is inscrutable.
4.17 There is something which ought to be known in regard to action (Karma) which forms the means of attaining release. So also is the case in regard to multi-form or varied forms of action (Vikarma). These are what have acired variegation as obligatory, occasional and desire-prompted works reiring numerous reisites. There is also something to be known about non-action, i.e., knowledge of the self. Therefore, deep, i.e., difficult to understand, is the way of action to be pursued by the seeker after release. What should be known as regards multi-form or variegated forms of Karma is that the attribution of differences leading to differences of fruits in obligatory, occasional and desire-prompted rites and acisition of things reired for their performace, etc., must be renounced, realising that the Sastras aim at only one result, i.e., release (and not several results said to accrue from these works). This has been declared in connection with the teaching, The resolute mind is one-pointed (2.41) and is not elaborated here. Sri Krsna explains what must be known in regard to action and non-action.
Karmano hyapi boddhavyam boddhavyam cha vikarmanah; Akarmanashcha boddhavyam gahanaa karmano gatih.
karmaṇaḥ—recommended action; hi—certainly; api—also; boddhavyam—should be known; boddhavyam—must understand; cha—and; vikarmaṇaḥ—forbidden action; akarmaṇaḥ—inaction; cha—and; boddhavyam—must understand; gahanā—profound; karmaṇaḥ—of action; gatiḥ—the true path