Arjuna said: If Sāṅkhya-buddhi is considered by you as superior to Karma-yoga, why do you exhort me to do this most fierce act of fighting?You seem to be confusing my intelligence by apparently conflicting words. Tell me decisively what will bring me everlasting good.

Arjuna speaks candidly. He is humble enough to say Krishna appears to confuse him by his words that seem conflicting. He does not assert or impute that it is so. What a creditable change from his earlier stand! Krishna has already told Arjuna whatever he wanted to in the 2nd chapter. He also pictured Sthita-prajña and Sthita-dhee, the stable-minded person, the model human. Arjuna is still not clear about the message. So he seeks clarification. This is quite natural between a student and his teacher. Krishna exposed the truth that birth and death are solely transitional events. They do not involve or affect the Soul the least. Understanding the Soul, therefore, will alone resolve all problems of life, especially doubts and concern about the consequences of the war. Soul-knowledge is so wholesome that it will rule out all conflicts and sufferings of life. But none can take to this lofty wisdom exclusively, and shun all activities and involvements all of a sudden. It is necessary to remain active and involved, until one feels sufficiently dispassionate. Hence Krishna said Arjuna was ripe only to pursue karma-niṣṭhā, action-oriented sādhana, not the exclusive contemplative life, jñāna-niṣṭhā. This is no denial or procrastination. It is adopting the appropriate path. Arjuna somehow feels confused. To listen to spiritual exposition is to evolve to great spiritual heights. The process cannot be sudden, but only gradual and smooth. As he jumped earlier to withdraw from war, Arjuna now wonders if he could withdraw from active life as well!

Lord Krishna said: Right in the beginning, had been enunciated by Me the two-fold discipline, niṣṭhā (for gaining supreme felicity, śreyas). For the knowledge-oriented Sāṅkhya seekers, it is jñāna-yoga, and for the yogis it is Karma-yoga.

Krishna elucidates that right from the ancient past the spiritual path was singular, one alone, but with two phases. For those given to knowledge and introspection, it is jñāna-niṣṭhā, pursuit of wisdom. For others given to activity, it is karma-niṣṭhā, action-oriented. Both, in one's personality, consisting externally of body and senses, and internally of mind, intelligence and ego, is employed. The question is whether the votary conjuncts his pursuit with regular activity and interaction, or divests it from them. Krishna has already said that for Arjuna the action-oriented pursuit is appropriate. Karma-niṣṭhā tends to bring maturity, leading to jñāna-niṣṭhā, like a student leaving school and joining college.

By refusing to take up activity, one does not attain actionlessness (naiṣkarmya). Nor again by external renunciation, can one think of attaining spiritual perfection (siddhi).

Naiṣkarmya, withdrawal and redemption from all activities, is the end objective of spirituality, showering fulfilment. But the means to it is neither shunning activity altogether, nor refusing to take up any activity at all. Equally so, it is not by renouncing whatever activity one is doing, as Arjuna proposed to. One is 'non-beginning' of activity, the other is 'abruptly leaving' whatever one is involved in. Both, affirms Krishna, will not lead to true spiritual goal. The right way is to 'achieve renunciation' in the mind-intelligence level, which is the crux of Bhagavad Gita message. This renunciation is of doership ego, not of activities. Hence, Arjuna must fulfil his needs in and through his active life itself, as Krishna has explained already. In fact, the wise have acclaimed this, even from the most ancient times. They have also been practising it successfully.

None indeed ever remains inactive even for a second. All are irresistibly compelled to be active by dint of Nature's qualities, guṇas.

This is a paramount statement, rather revelation. It substantiates activity, active life and involvement. The whole creation is a design and display of Nature. Everything here is an outcome of the natural processes, which do not allow dislodgement at all. Everything, from atom to planet, beams with activity, to sustain the microcosm and macrocosm alike. Even for a moment, nothing in the ken of nature can remain inactive or un-involved. Nature's laws are inexorable. Nature consists of sattva, rajas and tamas, three qualities. Sattva sources knowledge, light and happiness. Rajas triggers activities and their causes. Tamas induces lethargy, darkness and ignorance. By these, Nature preserves itself. None can flout Nature and be inactive. All beings are bound to remain active by dint of the three guṇas. There is no option to shun activity or renounce abruptly whatever one does.

Restraining the organs of action (karmendriyas) physically, whoever sits thinking about sensory objects, is deluded and said to be a hypocrite.

Krishna sternly denounces inaction, as it is sheer laziness, an abominable escape, which has no sound place in the scheme of Nature. In fact, such absolute refrainment is not possible either. But, in the name of spirituality, if ever one takes to such inactivity, flouting the desirable and harmonious course of Nature, the effect will merely be external, as the mind will continue to brood over the desired sensory objects. To indulge in such aberrations, disharmonious with Nature as well as one's own complex constitution, is sheer delusion. Such an act will only be hypocrisy, and the one adopting it a full hypocrite. What a strong condemnation for the intelligent human! Spirituality is all good, benevolent and beneficial. To corrupt it in this manner is wrong and deplorable! The option before the discreet mind is quite clear.

He who, regulating the sense-organs with the mind, without any delusional clinging, begins Karma-yoga with his organs of action, verily excels, O Arjuna.

What is truly needed is to reinforce the mind properly, and employ the senses with the right spiritual attitude and aim. Only when closely harnessed, the senses can work. So, to bridle them in the way you wish is certainly possible. This is where spiritual discretion has its place, worth and role. With mind regulating the senses, let the interactions be. Good and bad, like and dislike, are urges the mind produces and imbibes. Correction, sublimation and elevation are to be cultivated and applied by the mind alone. Interactions, in fact, give ample scope to detect one's own wrongs and dispense with them. Without interactions, mind cannot display and discover its nature and defects. Regulate the senses with the mind, and perform Karma-yoga. Have the necessary clarity and enlightenment, and make your actions noble, elevating and fulfilling. Then they will enrich you and benefit the society as well.

Be doing your enjoined activity. To be active is far superior to being inactive, idle. Even the preservation of your body will not be possible without action.

Krishna stresses the need for regular activity for all. We have a body, and we feed and nourish it with relish. As a result, it gains health, strength and energy, all of which are meant to be employed every day, hour and minute in useful activity. Except for timely rest and sleep, our life is meant to be active, effectively so. To feel hunger, appease it properly, build energy, utilize it for proper activities, again feel hunger and provide nourishment, is a cycle, like others Nature has designed. Krishna therefore exhorts everyone to be active consistently, without fail. He points that activity is far superior to inactivity, idleness, lethargy. You cannot preserve the body if you stick to inactivity. Look at the animals, birds and the rest. They come home at the end of the day, but next morning go searching food and nourishment. Activity is indispensable to preserve the body and use it effectively.

This world is firmly bound by actions done as other than Yajña. Therefore, (to make everything Yajña), O son of Kunti (Arjuna), act for the sake of the Supreme, without delusional clinging.

Do not feel and say that any activity is bad, unwelcome. All acts are, in a way, external, physical, bodily. Senses and body, by themselves, are inert, insentient and cannot have any assessment about what they do. Mind and intelligence are the source of all feelings and responses. They alone employ the limbs and senses in activities. Here Krishna pronounces a golden rule, a law: Any activity will cause bondage to the mind if not done as yajña, a dedicated offering. Yajña is vital to ensure universal welfare. It dissolves selfishness. Yajña is the outcome the mind produces by virtue of its own attitude and aim. Dedication to the Supreme makes an act a Yajña. For this, you have to avoid saṅga, delusional clinging, making everything you do equally benevolent and divine, a full-fold yajña. Do not doubt whether this is possible; with discretion and effort, it is!

Creating humanity with the scope and power of Yajña, Prajāpati, the Creator, pronounced: “By this, grow and multiply. May this Yajña awareness be the wish-yielding cow for you.”

After introducing the concept of Yajña, which has the grace to liberate the mind from the stranglehold of bondage, constriction, Krishna elaborates the subject, showing how ancient and compulsive its place and purpose are. Humans differ from the rest of life-forms on earth. With a mind to think, an intelligence to understand and a tongue to articulate, the human rises above all beings. But he should adhere to the spirit of Yajña, making his life noble, beneficial and benedictory in all ways. By citing that the Creator himself had enjoined Yajña, sacrifice, on the human, Krishna links the concept to a primordial note, rendering its sanctity and compulsion manifold. None has any option in the matter of observing or adhering to it. It makes life on earth beautiful, wholesome and benevolent.

By this (yajña), do you please and propitiate the higher powers, on whom the world rests. Then they will also foster you. Thus promoting and propitiating each other, attain the supreme good, felicity.

By any reckoning, our earth was formed out of the higher entities, like sun. Compared to the terrestrial factors, these higher ones become celestial powers. Whatever is faithfully done to register gratitude to them becomes Yajña. Yajña has the aim of pleasing the higher entities, who, when pleased, will shower their bounties for your welfare and safety. The resultant mutuality elevates human life in every way. It imbues a unique dimension, making humans better, happier and nobler. Indians excelled in blending their economic advancement with spiritual benediction, a distinction that has made them strong, sustained and indefatigable. As is societal mutuality, so is this higher one, involving the higher powers and resources, on which life on earth depends greatly, points Krishna.

Propitiated by Yajña, they will shower on you the desired objects of delight. Whoever enjoys whatever they have given, without giving them anything reciprocally, is indeed a thief.

Krishna pronounces a warning as well as an assessment. Life on earth is not singular or individual-based. In every facet, it is collective and mutual. This fact should be recognized and expressed in our life in every aspect. Earth is our common mother. She bears us throughout. Always we enjoy the bounties of earth and of the surrounding celestial bodies. Air, water, sunlight, moonlight, vegetables, shade - all these come under them. Not to display fondness and gratitude to them makes human life ungrateful and vicious. Krishna wants to avoid this plight. Fill your life with nobility, grace and grandeur, he says. Be grateful to Nature and all that Nature consists of. Express it liberally by fondness and hearty offerings. Otherwise, you will verily be a thief, robbing Nature's bounties, desecrating them, making them unsuitable for the use of future generations.

The noble ones who partake of the left over from Yajña are freed of all their dross and vice. Those who cook and eat only for themselves indeed eat sin.

Yajña is something extremely sublime. It has to be given the first place in our life, activities and performance. Invoking the best devotional thoughts and feelings are the materials for Yajña collected, processed and offered. Something is generally left over, to be availed of as a token of benediction, instilling purity and divinity to one's life. Yajña ranks supreme in administering and generating purity and refinement. To disregard the concept of and need for Yajña, to live a blind selfish life, refusing to think of any inner, higher values, makes life totally sinful. One given to it, virtually eats sin, points Krishna. The praise and condemnation are alike strong, penetrating. The fundamental lesson is that disregard for noble values makes life sinful and vicious in every way. Value in any field is non-negotiable. Its place and importance are paramount.

All beings grow from anna, food. Food grains grow from rain. Rains are an outcome of yajña. And yajña results from action.

The constitution and preservation of the world we live in are certainly governed by infallible laws and sequences, which Krishna describes emphatically. Living beings grow from food, anna. Our body is solely an outcome of food and nourishment. Food can grow only from favourable rainfall. Krishna states that rainfall is related to the yajña-coordinate of human life. Yajña represents the human values every generation has to adhere to. Yajña is the Providential link between the formation of clouds, and their shedding rain in appropriate measures. Societal and spiritual feelings people foster determine the yajña-coordinate and the consequent rainfall. Though regular and even an inevitable part of Nature, rainfall is always unpredictable. Krishna says that the performance of yajña can make clouds friendly. Remember, conducting all activities without delusional clinging is the essence of all yajñas. Do not lack in this.

Know that actions including rituals inhere in the sanctifying Vedic revelations. Vedas themselves have their source in Brahman, the supreme Reality. Therefore, the all-pervading Brahman ever rests on yajña.

Know that actions including rituals inhere in the sanctifying Vedic revelations. Vedas themselves have their source in Brahman, the supreme Reality. Therefore, the all-pervading Brahman ever rests on yajña. Vedas ensure all-fold welfare of humans. Their declarations cover the secular and divine aspects of existence. Vedas are the primary and ultimate source for everything that man looks for, the Kamadhenu (3.10). That is why they provide rituals and societal activities intended to benefit the individual and the society alike. Brahman is the source of entire Creation. It can bestow everything divine and secular alike. Yajña connects one to this singular source, rewarding him with worldly and divine gains, including liberational fulfilment. Sufficiency of food crop as well as other flora, indispensable to sustain life, depends upon timely rainfall. This inheres in yajña. Thus the spiritual dedication of humans, the expression of which is yajña, is indispensable and supreme in human life. Krishna gives yajña paramount importance. He links it to various factors, exhorting all to conduct every activity as yajña alone, as otherwise it is bound to cause bondage to the mind and intelligence. He expatiates the point. Do not think that yajña is a religious concept and is relevant to the faithful alone, others not having to bother about it at all. Think of the human society and its life upon earth. The need for living with mutual help, cooperation and contribution cannot be set aside at all. An individual or a family alone cannot have a benevolent and fulfilling life any time, anywhere. Life in its full sense is possible only with many common facilities like roads, markets, schools, hospitals and allied services, none of which lies within the scope of an individual alone. That is why public collections in the form of various levies and taxes are put into effect, which go to make all public facilities. Tax money always belongs to the people, though collected and spent by the Government. United Nations and allied institutions serve the cause of yajña. Welfare State is also an allied concept. In some countries taxes are as high as 45 per cent of individual earnings. Moral and ethical ground for all this is yajña, on which world welfare rests. Viewed in whichever manner, the concept and expression of yajña become indispensable.

Whoever does not conform to the "Wheel of Creation" revolving thus, is a mere sensory indulger. His is a sinful life. And he lives in vain.

Krishna emphatically says how the entire mobile and immobile creation is ceaselessly revolving like a wheel. In other words, the entire existence together with the various life-forms on this earth, represents a profound cyclic process. Like a huge wheel rotating on its axle, the whole creation moves cyclically. And every living being has its place in it. Human alone has the power to think and know about his place and purpose. Everyone hence should adhere to his place and role effectively. If anyone fails to do so, his life becomes sinful. It is a sheer waste, harmful to oneself as well as the rest - a grave disharmony, imbalance, involving serious personal and societal consequences. With discretion and will, one should be attentive to perform his part conscientiously, contributing to overall welfare. In this, a comprehensive understanding is what is required to bring about the necessary order and harmony.

But he who sports in his own Self, is content with himself, rejoices in his own Self, has nothing like a duty to perform.

Having described the “Wheel of Creation” to be adhered to by one and all, Krishna emphasizes that a spiritual Seer or Knower who delights in his own inner fullness and abundance, is free from all kinds of duty and compulsion. Whatever was said about yajña is not applicable to him. Spiritual law transcends all physical laws. Duty is a corollary to expectation. It is a persuasion or compulsion to gain or give something. Both arise from a state of ego and possessiveness, and cause only constriction and bondage, agitation and torment. Mind attains its full expanse and depth, when freed from such constricting thoughts. The Knower is one in whom this innate freedom from the mind’s and intellect’s shackles reigns adequately. He is beyond all compulsions. His inner spiritual fullness liberates him from all physical and societal laws. As biophysical, biochemical and biological laws apply to his body, so the superior spiritual laws enrich his inner being.

There is nothing for him (the Knower) to gain by doing or not doing anything. Nor does he have any dependence on all beings in order to gain anything whatsoever.

Krishna portrays the contentment, fulfilment, overflowing the Knower’s heart. Having no expectation, and hence the resultant constrictions, the Knower does not look for any gain by performing or refraining from any action. Nor does he foster any dependence on the world to acquire anything. Such an abundance fills him fully. Yet, he lives and moves in the world freely and enrichingly. He does whatever he feels like doing, whereby those around get benefited and elevated. When the Knower thinks, feels or does anything, it will always be exceedingly benign and benevolent! His life is for lokasaṅgraha, aimed at restraining people from their fissiparous tendencies and installing them on the righteous path. His graceful presence and the disseminational life he leads fervently, radiate a natural ease and felicity.

Therefore, keeping away from delusional clinging, do well whatever comes to be done. He who acts without delusional clinging attains the Supreme.

Krishna extends the thread of discussion in verse 16, re-emphasizing how through dedicated activity a seeker can attain the supreme goal. You have to ensure that all you do becomes a wholesome yajña, and it does not fetch any kind of bondage. So, drop all delusional clinging (saṅga) from the mind. Have no reluctance at all in performing your actions. By this alone does the seeker attain the Supreme. It is important to note that this statement is singular and comprehensive in every way. Gita is a book of sādhanaṁ. It exhorts activity throughout. It shows no exclusive preference to meditative absorption, though Krishna explains meditation and its results. The trouble is not in doing anything, but in fostering delusional clinging to it. Avoid it and perform all acts ceaselessly. It will bestow full freedom and joy.

King Janaka and others (Knower kings) have attained spiritual perfection by performing activity alone. Seeing the need for lokasaṅgraha (societal welfare) also, you deserve to be active.

King Janaka and others (Knower kings) have attained spiritual perfection by performing activity alone. Seeing the need for lokasaṅgraha (societal welfare) also, you deserve to be active. Krishna was not the first exponent of spiritual wisdom. He cites Kathopanishad in 2nd chapter, while describing the imperishable Self (2.19,20). He has quoted Seers of Truth (2.16) also. Here he refers to King Janaka, Seeta’s foster father. As a good Teacher, Krishna only re-states the ancient wisdom he had learnt from others. To inspire Arjuna and lead him to activity, Krishna brings the illustrious ruler Janaka, an acclaimed Knower. Seated on the throne, Janaka acquired Self-knowledge and also imparted it well. Sage Vyasadeva, finding his son Shuka unresponsive, had sent him to Janaka to get the real spiritual instruction. Krishna says Janaka sat on the throne, even as a full Knower. Arjuna should follow this example, and take to his activity, however harsh it is, without the least doubt, dislike or resistance. In that lies Arjuna’s harmony and fulfilment.

Whatever the great and noble one does, that alone others tend to follow. Whatever he exemplifies, holds as esteemed, the world emulates.

As is typical of Krishna, he presents precepts and principles to back his exhortation. “Look,” says Krishna, “Whatever an esteemed person does, that the commoners tend to follow. Leaders are rare, while the led are many. They will always need someone, whom they will adore and emulate. “You are a brave fighter before them. They are out to copy you. If you shun this battle and escape, many will surely follow suit. Consider the grave danger it breeds. You have to set an example. It cannot be of fear, escape, laziness or reluctance to fight. Instead, instil bravery, valour, unyieldingness and perseverance. Make no mistake in this. “Think well, beyond the mind’s depressing notes, embodying propriety, courage and heroism - the powerful calls of intelligence. Let the whole Kurukshetra shine with your dexterity and mastery.”

O Partha, I do not have even a speck of duty or compulsion to do, in all the three worlds. So too I have nothing ungained to be gained (I am fulfilled to the core). Yet I am relentlessly active.

Krishna opens his heart and asserts unreservedly that he has nothing to discharge as a duty. Likewise he has nothing unaccomplished as well, which his heart yearns to gain. His heart is full. Yet he takes no rest or leisure. How well he built Dwaraka, the huge palace in the sea! Though not a king of any land, he did not fail to reach wherever needed, facing all hazards and winning the cause of dharma. While yet a boy, he had to kill his wicked uncle Kamsa, not to speak of encountering Jarasandha eighteen times, and the formidable Narakasura to liberate 16000 princesses the demon emperor had held in captivity. All this, with nothing to gain! He gave Duryodhana his powerful army; to Arjuna he gave himself, with a resolve not to fight. Humbly he became Arjuna’s charioteer, only to instruct him as the greatest Teacher! Did he not do everything to win the war?

If I do not remain relentlessly active, all people, O Partha, will be following my path by all means.

Krishna says his activity does not depend upon whether he needs it for himself. The greater consideration is whether his acting or remaining indifferent will be the right example for others, then and for ever. The crucial thought is what will be the right model for the world. The answer is clear. If people see him given to inactivity, they will also take to the same course, shunning actions altogether. That would be totally against the laws and intent of Nature. As he said earlier, the world is a revolving karmic wheel, and everyone is a cog in it. Being so, Krishna cannot afford to strike a different note. He remains immensely active to ensure the good of all. How well he instills the societal dimension in the individual mind! Any adult should think of the whole society and contribute to its collective welfare. Selfishness must give place to selflessness and expansion. I-ness should leave and other-ness should take over.

In case I do not adhere to my activity, the result will be that these worlds would perish. I shall also be the cause of ethnic admixture leading to social disorder and ruin.

Krishna said this over 5000 years ago, when Indian society consisted of a variety of divisions, with rigid rules governing each, irrespective of high and low considerations. If cultural norms suffer a setback or get violated, it would instigate indulgence in greater violations, affecting mutuality and collectivity, which determine the society’s cohesion, behaviour and productivity. The social structure is sure to be adversely hit. Every step of violation will trigger a network of imbalances leading to general downfall. Krishna cautions and safeguards against any such societal disaster. To tackle a disorder after it has befallen is too cumbersome. The more effective means will be to prudently prevent it with timely caution and discretion. Enlightenment is the greatest persuasion for humans!

The manner in which the ignorant with delusion and attachment take to their actions, should the wise one also perform his actions, but without delusional clinging, aiming at the well-being of the world.

In the light of what was stated earlier, Krishna presents a beautiful precept: Activity is the core of the world, the secret of its prevalence. Do not ignore it. The best formula hence will be to pursue activity, just like the people around are engrossed in. Ordinary people have a strong delusional clinging (saṅga) to what they do. But the Wise should remain active, without such delusional clinging, aiming at world welfare. In the universe, nothing remains still and inactive. As within an atom, so within the universe, every existence, big or small, is vibrant with activity. This fact is to be adjudged well and heeded wholeheartedly. The Wise should be active, as are the ignorant, but cherishing all-fold societal welfare. Without the least delusional clinging, Krishna significantly uses plural number for the ignorant, but singular for the wise!

Do not cause confusion in the ignorant minds, given assiduously to activities, though with strong delusional clinging (saṅga). The wise one, remaining integrated, should himself be fully active, engaging all else in their respective callings.

To remain active, endeavouring, is the law of the world. It is a compulsion of Nature. This fact cannot be set aside. Thus people, in general, are given to ceaseless activity. Spirituality, as a science, should not disrupt this order. The right course will then be not to speak or do anything to confuse the people and dislodge them from their addiction to constant activities. Keeping this in mind, the wise should remain active. Difference between him and others should only be internal with regard to saṅga, not in performing activities. No enlightened person should give an impression or message of inactivity to people. True spiritual attainment is inner, of the mind and intelligence, freeing them from saṅga.

All actions are done by Prakṛti (Nature) through its guṇas. One, deluded by egoism, thinks: “I am the doer”.

Krishna had earlier said that none can remain inactive even for a second, for Nature through its guṇas keeps everyone active (3.5). He restates the same truth, in a different note. By all means, everywhere, all activities are being done by the three qualities (guṇas) of Nature (sattva, rajas and tamas). And man has no option in the matter at all. Sheer ignorance and delusion alone make one feel ‘I am the doer’, with regard to his activities. As the body and its functions are sustained by biological laws and processes, the inner motivations and compulsions are also led by Nature’s subtle spiritual laws. Man is not a doer, but an instrument. Nature alone wields it variously. Activities, whether inert or sentient, transpire everywhere in Creation. Senses interact with world objects, and mind and intelligence with their objects – all instrumented by Nature. Ignorance alone raises the ego and its claim.

One who knows the truth about guṇas (of Nature) and karma (activity), perceives that prakṛti’s guṇas (in the form of senses) are mingling with guṇas (in the form of world objects), and consequently he does not court any delusional clinging (saṅga).

Besides being active, we have to generate an enlightened attitude towards the whole process. Both external and internal counterparts in our personality are shaped and sustained by Nature’s guṇas, qualities. Hunger, appeasement, digestion, generation of blood, breathing, etc. are the design and course of Nature. Likewise mental, intellectual and ego functions are also Nature’s handiwork alone. Senses interact with the objects around. Nature’s laws govern the process. Out of delusion, be not glued to it. No undue concern (saṅga) is called for in the matter. Spirituality means to probe into our own within and unearth the true nature of life and all that transpire in it. Identify matters properly; be enlightened and poised.

Those deluded by Nature’s guṇas (qualities), cling to guṇas and their effects. The one who knows the wholesome truth, should not unsettle those who are unable to access such knowledge.

Krishna brings further viewpoints. Knowers are few, but the ignorant are many. All have to live and move in the world equally. Co-existence is the indispensable motto. Responsibility to ensure this rests solely on the wise. Not given to thinking and introspection, the ignorant have incredible delusional clinging to life and activities. The Knower should not cause discomfiture to them in the matter. To dislodge any one from his natural moorings will only bring havoc. To inspire and persuade people is desirable, but no force or insistence should be employed in this. Live and let live is the golden dictum. Krishna is particular that no conflict creeps in between the Knower and non-knowers. Let those given to activity be so. Give them the right knowledge and persuasion too when there is an opportunity.

Surrender all actions unto Me. Let the mind be imbued with spiritual attitude. Rid it of desires and possessiveness. Free of agitation and worry, fight unwaveringly with confidence.

The purpose of the dialogue was to free Arjuna from emotional stress and strife, imbue him with right insight to proceed with the war. As Guru, Krishna asks Arjuna, the disciple, to offer all his actions, no matter how consequential they are, to him: “Be spiritual; drop all desires; cast aside possessiveness, as Nature’s three gunas alone do everything. “There is truly no ‘ownership’ in you at all. Like all other world-constituents, your body and allied factors are also propelled by Nature. Thinking thus, renounce all mento-intellectual rigidity, false notions. Then fight with full mind and fervour. Leave all fear and doubt.” After hearing Krishna first, Arjuna shed his sympathetic notes, but wondered how to fight his grandfather and teacher. Krishna again gives the necessary spiritual insight, to redress all possible ills, evils and stresses.

Those who follow without carping but with relentless attention and dedication the yogic pursuit instructed by Me, also get liberated through the actions they perform.

Krishna concludes the message he gave following Arjuna’s enquiry as to why he should engage in the fierce battle, if the path of wisdom is superior. Here now Krishna states the reward for following his instruction. By pursuing activities in the manner Krishna prescribes, all will attain the spiritual goal and fulfilment, Krishna says, “by means of their activities alone”. Activities themselves become the means for delivering the spiritual goal, precluding the need or help of anything else. Krishna restates and confirms the same idea throughout the dialogue. What the inner contemplative life of wisdom bestows, can as well be gained by performing activities without any saṅga. Yogic attitude has the power to make all activities bestow the same outcome as that of the path of wisdom. In fact, this is what Krishna exposes and explains throughout - to achieve spiritual fulfilment remaining active.

Those who cavil at what I say and do not follow it, regard them as deluded in all ways. Know them to be verily lost, as they lack discrimination.

To make any instruction effective and persuasive, its outcome and reward have to be pronounced. The effect will be greater when the consequence of not following it is also sternly set forth. This is how Krishna goes on to speak about the sad plight of those who disregard his sublime instructions. Human mind is multi-pronged. Some will cavil at Krishna or any other spiritual instructor like him, disparaging whatever he says. But by this, they only lose something very great and beneficial to their life. Krishna says, delusion overpowers their intelligence in all fronts, making the whole life wasteful, unproductive and even harmful to the society. To remove selfishness, inborn to the human, and imbibe selflessness is not easy. Yajña accomplishes this feat, enriching individual, familial and societal life alike.

Even the man of knowledge acts according to his prakṛti. All beings follow their own nature. What can control do?

Krishna makes a singular statement as to how inexorable is human nature. Everyone acts under the influence of Nature’s guṇas. Nature’s grip is too strong and none can escape it. This plight cannot be dealt with by anyone from outside. Even the Wise acts under the influence of his nature. Each has to restrain himself, from within. Others can only guide or help in the matter, as Krishna does in the case of Arjuna, who began with a firm refusal to fight, calling it sinful. Krishna denounced this stand vehemently with reason, revealing the fundamental truths of human personality as well as interactional life. Arjuna, though stunned, reflected upon the message, and raised pertinent questions. His grief gave place to deep enquiries. Krishna makes Arjuna act with wisdom and restraint. The correction and control can only be from oneself, not from another.

For each sense organ, attraction and repulsion towards its objects are natural. Do not come under their sway. They are one's stark enemies.

In the light of what is stated earlier, does not self-effort have a place and purpose? The question is very relevant. Krishna answers it unambiguously. Human life is noted for its creativity, based on knowledge, wish and will. The whole civilization humans have shaped solely rests on their wish and resolve. Man without will power is a big zero. Paurusha, ingenuity, alone makes him the crown of creation. Krishna points that attraction and repulsion are seated in every sense organ. While objects are outside and distant, attraction and repulsion are inner and personal. Do not be swayed by them. Mind has enough potential to deal with its own products, namely likes and dislikes. Understand this, and sublimate attraction and repulsion every time they crop up, knowing them to be stark enemies in your spiritual path. To sublimate them is the most important part of sādhanā.

To perform one’s natural duty, though devoid of merit, is superior to engaging in activities alien to one’s nature. Even to face death in fulfilling one’s duty is supremely good. But to perform another’s duty (alien to one’s nature) is fraught with fear.

This is a great statement of Gita. Do not get into the discussion about the good and bad of anything or anyone. The world needs multiple contributions from various individuals. Let everyone do what he can naturally, without conflict. Find joy, harmony and fulfilment in whatever you do or is assigned to you. Arjuna, a warrior, is trained to fight for the good of all. His spirit and fervour are towards it. Krishna says: "Do not find any wrong in it. Flow with the current. All activities have their respective places. Yours has its, as others' have theirs. Be harmonious with each. "Even death befalling one while doing his duty, brings supreme good. To think of doing another's duty, regarding it as better, is fraught with fear, leading to fall. Leave conflicting thoughts and options, and be centred in your own duty. Perform it well. Know that all activities are equally designed and motivated by Nature."

Arjuna said: Propelled by what, does man commit sin, O Varshneya (Krishna)? One does so even against his own volition, as if goaded by some alien force!

Having listened to Krishna with all attention, Arjuna’s mind became light. But his intelligence became active and he raises a significant question. This war itself is something he and his brothers do not want. Duryodhana is forcing it on them, even against the wishes of his own elders. What is the force that instigates him to such stunning cruelty? Arjuna looks for an in-depth answer. The question is actually a general one. What forces sinfulness on one, sometimes despite his own resistance? Who creates the duel within, and what leads it further? Hurting another, stealing someone’s property, speaking stark lies; all are wrong, forbidden. All know it. Yet why do people commit these, ignoring their conscience?

Lord Krishna said: It is desire, it is anger, born of rajo-guna. It is of insatiable hunger and thirst, propelling one to great sinfulness. Know it as your great enemy in the world.

Everyone is born with a body. As it grows with food and nourishment, the mind and intelligence also develop. These have their potential and possibilities, which determine the growth, quality and advancement of life. While the process is on, some negative traits also find their place, and interfere. Be alert in safeguarding against them and the consequent danger. Krishna elucidates the susceptibilities and the fall they are likely to bring about. Mind often generates passion, to get engulfed by it. When its course is hindered, it turns into grave intolerance and violent anger. Know this passion to be the strong enemy of the human, lurking in one’s own body. Discretion alone will reform, refine and enlighten the seeker well, and avoid such calamity.

As fire is covered by smoke, mirror by dirt, the foetus enveloped by amnion, so is this (knowledge) shrouded by that (desire).

Krishna has described the plight of man under the spell of desire and anger. It is the same urge that manifests as both. They hinder and delude by eclipsing knowledge. It is like smoke enveloping the brilliance of fire. By blowing air, it disappears and fire begins to blaze. This is the sāttvika obstruction to knowledge, which can be removed easily. But the process can be more complex and time consuming, like cleaning a dust-covered mirror. If one is not sensitive to it, dust accumulates more and more, and the mirror loses its brilliance and efficiency. The still harder plight is like that of the foetus, inside the amniotic fluid, a handiwork necessary for it to grow safely. Clearance at this stage is more involving, calling for greater attention and perseverance. Before the hindrance grows more detrimental, the seeker has to diligently strive to get rid of it effectively. Timely attention, coupled with right effort will make matters easy.

Knowledge is enveloped by this (desire), which poses as the relentless enemy of the Knower. In the nature of passion, greed, O Kaunteya (Arjuna), it is insatiable like fire.

Krishna emphasizes how desire eclipses knowledge and instigates one to take to anything wrong, harmful and even devastating. This is so in spite of any inner resistance one feels to its temptation and persuasion. Krishna describes passion as extremely powerful. Of all the destructive forces at work in the world, that of greed and possessiveness is the worst, most formidable. For this reason, the Knowers of Truth consider it the foremost enemy, against which any extent of caution and defence will not be excess. The best way, Krishna says, to illustrate the havoc it works is to liken it to fire, which goes on blazing more the more it is fed. Kāma, in its hunger and thirst, is like insatiable fire.

The senses, mind and intelligence are the seat of desire. Through these, it deludes the embodied soul, by veiling wisdom.

To deal with and sublimate strong passion and prejudice, a closer understanding about how they sprout and grow is necessary. That is why Krishna explains the presence and activation of passion in our personality. Our body is inert and cannot act by itself. The same applies to the organs of knowledge and action. Therefore, the inner personality has to activate these with a touch of sentience. Mind, intelligence and ego constitute the inner personality. Kāma, passion, lies coiled up in the senses, mind and intelligence, making it hard to reach and subdue it effectively. A physical entity can be easily approached and dealt with; but the inner factors are not so. Interactional life penetrates from the sensory level inward, involving mind and intelligence. Passion and hatred enfold these, making it hard to tame and remove them. Krishna first points this aspect of kāma, passion.

Therefore, O best of Bharata lineage, restraining the senses first, exterminate this sinner, which is destructive to knowledge as well as Self-realization.

Krishna had clarified that spiritual restraint cannot be wrought externally by another. Self-effort alone is the right means for it. Here he specifies that the restraint has to be applied equally to the senses, mind and intelligence. All the three are closely interconnected. Mind employs senses, and intelligence directs the mind. Passion enfolds all the three. So a three-pronged effort is needed. A right evaluation that passion is a full-fledged sinner, out to destroy one's knowledge as well as the effort to realize the essence of that knowledge, will be essential. Purify the mind by reforming and refining the very thought process. By introspection, examine and assess the mind structure. By infusional introspection enlighten the intelligence more and more, and bring about emotional and rational enrichment, strengthening and embellishing the inner personality.

Senses are superior to the objects around. Mind reigns above the senses. And intelligence is still superior. But the Soul (which the 'I' denotes, the real identity of man) is still loftier.

No matter how strong and blazing desire and greed are, they can still be regulated. Our personality is quite equipped for it outwardly and inwardly. It is our senses that interact with world objects. The far point of the eye is infinity. Hence is not the inner presence, that shaped the senses, even more infinite? Senses derive their power only when the mind employs them. While senses are superior to objects, inner mind is greater than the senses. Intelligence, sifting the sensory imprints, engendering knowledge and memory to guide the mind, is even more superior. Superior to intelligence is the 'I', the Soul, the most resourceful! All your external and internal faculties being superior to world-objects, are you weak, inadequate, subduable? Live and move in the world as a Master, a magnificent performer, unaffected by anything and all, blissfully.

Knowing thus what reigns within the body as superior to even intelligence, confidently regulating the senses and mind by your own inner power, win over, O mighty-armed, the enemy, in the form of desire, hard to conquer.

Krishna is giving the concluding call of the chapter. Have a proper understanding of your personality, the place, purpose and potential of senses, mind, intelligence and the Soul, each inward to and greater than the preceding one. Therefore, counting upon the infinitely resourceful Soul, overcome all sense of weakness and insufficiency. The entire world is ephemeral. The Soul, the 'I', is everlasting. Draw abundant inspiration and strength from it, the inexhaustible. Desire has its sway only in the senses, mind and intelligence, not beyond. Feel safe, and identify with the Soul. Win over the enemy in the form of desire. Be peaceful and contented. The whole world is an open book of knowledge. Learn to read all its pages, reflect upon and draw timely lessons to enrich yourself, says Krishna. explaining Sthita-prajña's mastery over the senses and self-withdrawal, hence immersion in the inner freedom and fullness, he had cited the instance of the turtle (2.58). Here too he is emphasizing the importance of self-mastery, but by showing how the senses, mind and intelligence are all superior to the world objects. So, none should feel weak or diffident in the matter. The turtle easily withdraws all its organs, whenever it feels hindered. So, the power to withdraw is inherent in our being, in the Consciousness that animates and activates the body and the senses. Like the turtle, we too must be able to safeguard ourselves from the objects of the world. Sthita-prajña withdraws his senses, whenever he feels it necessary, and remains still and absorbed. He equally interacts as a sthita-dhee with the world, unaffectedly. Sensory regulation and inner poise go together. Each helps and complements the other, resulting in an admirable wholesome harmony! Our life is interactional. In it our personality remains constant. Nothing in the world can independently cause an experience for us. Here comes the superiority of our senses. Mind, intelligence and the 'I' being still superior in sequence, live and move in the unrivalled mastery. This is the meaning and crux of spirituality!