Lord Krishna said: I first imparted this imperishable spiritual science (yoga) to Vivasvan. Vivasvan told Manu about it; and Manu spoke to Ikshvaku.

Though Krishna had concluded his message in the 2nd chapter, Arjuna's doubt extended the dialogue. Krishna clarified it satisfactorily. And as was the custom, narrated the lineage relating to the message, marking the finale of the instruction. Krishna says he first imparted this science to Vivasvan, the predecessor of Manu, the first human on the planet. He, in turn transmitted it to Ikshvaku, the ancestor of the Solar dynasty that ruled India for long. Thus the legacy dates back to the origin of humanity as well as the planet we are living in. Yes, Brahmavidya is ageless!

This yoga (spiritual science), handed down thus through the Guru-shishya lineage, was possessed well by the Knower kings (Rajarshis). But by passage of inexorable time, it has got lost, O scorcher of enemies!

Kings who became Knowers are called Rajarshis. Archery and administrative skill blending with spiritual wisdom made them wise, invincible as well as compassionate. They could rule the kingdom exemplarily. To adorn the throne, ensuring welfare of the subjects is always an arduous task, full of challenges and persecution. The royal heart must be ineffably resourceful. Spiritual insight alone can bestow this rare bounty on the rulers. Knowledge of the Self empowers the mind and intelligence with equanimity and resolve to meet all challenges and assimilate their impacts. Without spiritual wisdom, a king would feel tired and frustrated. Our kings were thus spiritual masters as well, like Janaka and Ikshvaku. But due to passage of time and consequent neglect, Brahmavidya was lost to the royal lineage.

That most ancient spiritual science itself has been divulged to you by me. You are devoted to me; you are also my friend; hence, I felt like revealing to you this most beneficial secret.

Time is noted to undo many things. Though imparted to rulers right from the start, this knowledge got lost, and Arjuna had to crumble so miserably in the battlefield. Krishna is, in a way, reviving the treasure. “This war”, hints Krishna, “is not your making. Yudhiṣṭhira was out to avoid bloodshed. I myself took up the mission for peace, but it was of no avail. “Think how cruel was my own uncle Kamsa. He was out to kill me, and clandestinely invited me to Mathura for his Dhanuryaga, intending to finish me off. I had to kill him to save Mathura from malefic rule! “For a kshatriya, this and even more may be necessary. The discomfiture is understandable. The Soul-science alone will redress grief, imbue resolve and stability to the mind. It is a secret. You are my friend and devotee. Hence I am disclosing it to you. Value, imbibe and possess it well. Herein lies your śreyas.”

Arjuna said: Your birth was much later, and Vivasvan's earlier. How can I then understand that you instructed this first?

Like a young student, Arjuna flings questions at Krishna. The freedom he feels is characteristic of true Guru-śiṣya relationship. When did Vivasvan live, wonders Arjuna! Krishna and himself were still young. It was the time of the much later Lunar dynasty. Ikshvaku belonged to the Solar dynasty, of Tretā Yuga. Krishna's was the subsequent Dvāpara Yuga, with millennia reigning between them. Can one born now have any means of having instructed another in the remote past, much less to remember the event vividly? What is this mysterious past-present connection? Anyone would wonder like this. But did not Krishna right at first say that there was no time when he was not present (2.12)? Soul is eternal. To know this truth is the real object of human life.

Lord Krishna said: Many births have been for me, so too for you, O Arjuna. All those I know well, but, O Scorcher of foes, alas, you do not.

Krishna reiterates the spiritual truth, the truth of the Self, of the 'presence' different from the body, but permeating the body. It is the source of all the sentient factors and functions, like the mind, intelligence and ego. Distinct from the body, it never gets born, nor does it die; hence is eternal. Bodies are numerous, getting born and dying. In all the bodies is the same Soul. Vivasvan, Manu and Ikshvaku had thus the same singular Soul presence. Krishna too has it, a fact he realizes, but Arjuna does not. That caused his consternation. Free of such ignorance and delusion, Krishna is smiling and stable all the while. What Krishna feels is what any Knower would confidently. Self-knowledge makes one declare the truth of existence, with no doubt or oscillation!

Although I am unborn, of indestructible nature, the Lord of all beings, by dint of my inscrutable power, wielding my own Nature, I get born again and again.

True, the Soul is unborn, imperishable, but has the power and potential to lord over complex Nature. Being different from the body, it does not remain mute and still. It is alert and vibrant to act and interact. Such intrinsic merit is like milk's whiteness and sweetness. Each entity has its characteristics. Soul has its supreme nature too. Employing Nature, keeping it under its sway, the Soul begets a body. This kind of special embodiment occurs perhaps in the human world alone, as part of the process of preservation. World's complexity sometimes drives it to severe adverse plights ordinary means cannot resolve. It is important to know that the human, with his mind and intelligence, is capable of courting fissiparous tendencies, leading to grave adversities. To resolve the crisis, deliver the rescue, mete out a reward or force a punishment, these special episodes will transpire by dint of their own sequence and resolve.

Whenever, O Bharata (Arjuna), righteousness declines and unrighteousness grows, I manifest specially. For protection of the benevolent and eradication of the wicked, to establish righteousness, I manifest time and again.

The world is a conglomeration of dvandvas (pairs of opposites). As a result, human society is bound to face ups and downs. But they are equipped with adequate potential to employ their wish and will and effect drastic changes. Obviously these can be benevolent or malignant to oneself and the others. Krishna describes the instance of a grave societal danger, with a definite decline of righteousness and an upsurge of unrighteousness. The plight becomes so grave that ordinary people will not be able to resist and contain it effectively. The situation calls for a supra-human interference and rescue. Kṛṣṇa refers to such emergent occasions. Then the Soul itself takes up the task of societal redress, appearing in a very special form. It is not that Kṛṣṇa standing before Arjuna would physically appear to deliver the rescue in all such crises. The Soul in Kṛṣṇa and in everyone else is the same. One Soul alone is. It is like the single, broad sea, giving rise to numerous waves. The difference in waves affects not the least the nature of the singular sea. Like Kṛṣṇa, many others will be born in different places to bring corrections and revivals. It may be together at the same time, or separately at different times and places. May be as a Prime Minister, President, Administrator, Social or Religious Reformer, Teacher, Scientist or anyone else. Society needs multiple contributions from various sources at different levels. All these together make the society enlightened, prosperous, resourceful and sustainable. None can predict as to what or who will come to the scene and deliver what is needed. Be sure the power and presence behind the world is not totally mute and insensitive. As are we sensitive, even more so is our source! It is like a family person striving to set right matters to make his family safe and stable. Or a social thinker trying to reform his society’s ill-gotten ways, and making it rational and righteous in its behaviour and response.

Whoever knows in essence My birth and activity as divine in this manner, abandoning the body attains Me and does not have re-birth, O Arjuna.

This is an intriguing statement of Krishna. What makes one’s life divine is his Self-knowledge – how well, absolutely, he is able to reflect it in his life. Krishna displays a rare excellence in this. Many people, with different attitudes and associations, took to Krishna, picturing and regarding him variously. All of them had their cherished benefits and fulfilment. How did they come to think of him thus? And how did Krishna respond to them all? As in humans, given to the usual education and professional life, in Self-knowers too, there are individual differences, often amazing indeed. Their behaviour, ability, skills, etc. are surprisingly variant. To know Krishna well, his worth and mission in life, is to verily become a Knower himself. For him, there will be no further birth. To know Krishna is equally to know the supreme Truth, Brahman. Such knowledge will dispel doubts, dissolve the ego, and untie all bondages for ever!

Transcending passion, fear and anger, reflecting constantly upon Me, taking refuge in Me, many have become like Me getting purified by knowledge-austerity.

Krishna brings the concept of jñāna-tapas, knowledge - austerity, explaining how it works in a true sādhaka. The statement has immense relevance and benefit. To be devoted to anyone is to reflect upon him consistently, become like him. This warrants the mind to be free from the hold of desire, hatred and fear. Normally everyone acts motivated by desire, hatred and fear. With every act these only grow in number and strength. As age advances they become more, filling the mind with agitation, stress and discontent. Krishna wants this plight redressed right from the beginning. For that, one has to sublimate the desire-hatred-fear every time. Learn to live without this trio. This is real spiritual culture, refinement, to make you like Krishna. What a great statement, promise, assurance and hope! What more does any intelligent human look for?

As men seek Me, O Partha, so do I grace them with My favour. All humans are following My path only in every way.

Knowledge-austerity does not appeal to all. For, it compels them to drop their pet desires, dislikes and fears, something their mind finds hard to relinquish in the beginning! Each one thus takes to a way of worship, keeping his whims and aims intact. To shed selfishness to be pure and noble is not easy. Recognizing this, Krishna moderates his response, making it suitable to one and all. As is their worship, so do I reciprocate. This makes them feel grateful to their object of worship. Worshipfulness grows in them. It is a good, noble and beneficial path of inclusion and expansion, instead of negation. Sooner or later, such devotees attain inner purity and refinement. Then the path becomes dearer and deeper, leading to higher pedestals of spiritual enrichment. All are part of the world. Reject not anyone. Reflect on comprehensiveness and appreciate one and all.

People worship various deities, aspiring the rewards of rituals. In the human world, fruition of such piecemeal worship is easily had.

One takes to worshipping a deity, not because the deity has asked him to do so. Human mind is crazy to foster desires and have them fulfilled somehow. In the passion for it, the mind lands on some means, which promises to get what one looks for. This is how people turn to Devatas (deities), worshipping whom is said to fulfil their desires fast, though none can verify this prospect. The better course is obviously to introspect and identify the impurities of the mind and strive to redress them. To have a sterling mind may be hard, and so none speaks about it. To get proper guidance in the matter is also not easy. As against this, ritualistic performance is a short-term endeavour. It makes one free to indulge in sensory enjoyments. So, finding it easier, people prefer rituals to the self-purifying pursuit. A pitiable plight, no doubt, but many frantically go in for it!

The arrangement called four-fold varnas, based upon the inner qualities and outer activities of people, is instituted by Me. Though the Creator of such a categorization, know Me as a Non-doer, the Imperishable.

The arrangement called four-fold varnas, based upon the inner qualities and outer activities of people, is instituted by Me. Though the Creator of such a categorization, know Me as a Non-doer, the Imperishable. Krishna takes the thought process to the very origin of creation, human society in particular. As the eternal Soul, he is the source of mobile and immobile creation. He identifies himself with this eternal entity, a spiritual characteristic of profound Knowers of Truth. Human society has to be multi-splendoured in order to be amply creative and efficient. Only then its members will be able to live and move with mutuality and collectivity. To enable community life, multiple contributions from various quarters are indispensable. The fourfold categorization ensures and facilitates these. One’s inner qualities, tendencies, and outer activities determine these. But, the ultimate source giving rise to this variety, has no preference or prejudice on this account. It is ever impartial and impersonal.

Actions do not taint me. For, I have no yearning for the result of any action. Whoever understands me in this manner, will not be bound by the actions he does.

Arjuna’s enquiry was: How could he fight the sinful war, confronting the beloved grandfather and the respected teacher? He found the war extremely tormenting and binding. Citing the complex nature of creation, which he alone has instrumented, Krishna asserts that no action of his would bind him, as he has no desire or expectation therein. Desire proceeds from 'I'-ness. If no desire and 'I'-ness linger, action or result cannot taint anyone. Hence no personal identity, karma or its outcome can affect him. Can the sky be tainted by countless celestial bodies hovering within it? More than an incredible wonder, it is an un-negatable fact and truth. Whole Creation, human personality in particular, is sustained by ceaseless activity. When desire and ownership are dissociated from activity, it makes everything safe, smooth and facile. What a fulfilling harmony will it be!

Understanding matters thus in full light, seekers in the past had performed their activities well. Therefore, you too do yours, as did your predecessors.

Here Krishna comes to human-level and aligns himself with many others of the past. Seekers of yore, he says, had plunged into their activities, without resistance or remorse. Krishna has already cited Janaka and the rest, who sat on the throne and pursued the most onerous task of ruling their kingdom, ensuring the welfare of people, a mission full of challenges, strifes and hazards. Of the many vital tasks the society needs, ruling is the most crucial. Why should Arjuna then feel doubtful about battling, a duty all kshatriyas are given to by birth, tendencies and training? There is nothing to be reluctant or remorseful about the mission. “You have come here to fight against fighters. Is not your grandfather clearly exhorting you and others to fight? If they have no resistance in battling, why should you have? Their presence must mean the necessary sanction and inspiration.”

Even the wise ones are confused about what constitutes right action, and what does not. Therefore, I shall tell you what is verily an action, by knowing which you will be free from the inauspicious effects thereof.

Krishna takes the dialogue to a very deep and philosophical level, linking it to the singular, un-involved Self he exposed in the very beginning (2.12). As he defined the concept of yajña to cover the dedicated pursuit of all actions, here too Krishna defines action and its opposite in an absolute manner, making them reflect upon the impersonal, impartial Self within. Karma, vikarma, and akarma are three allied concepts to be understood in all their depth, relevance and import. For, karma itself, says Krishna, is an abstruse concept. The seeker has to know what is the right action allowed and upheld by the science of action. Equally so, what is forbidden action, action debarred on all grounds – derogatory and leading to downfall. Further, what is inaction or non-action? Everyone is busy with activities, differentiating them from total non-action or idleness. None has time or wish to stop and think about what action itself means, where does it emerge from or what can we relate it to, what is its range, both while being done and by dint of its effect. To do a task is different from trying to know about it in detail. The former is a mere physical performance, while the latter is a deep mento-intellectual pursuit, calling for ceaseless reflection and enquiry. A sentient source alone can feel, sense, think, enquire and know. It is these inner functions that make a human distinct from the rest of beings. But our senses cannot perceive these inner, subtle functions at all, with the result they remain unexplored and unthought of by ordinary people. Krishna thus analyses the nature, depth and relevance of action. Spirituality cannot ignore this enquiry, as this alone refines, elevates and fulfils our life. The sole object of spirituality is to enrich, empower and enlighten us.

The nature of true action is to be known; so too of forbidden action. One also has to know what constitutes inaction. For, the course and consequences of action are abstruse.

Krishna takes the dialogue to a very deep and philosophical level, linking it to the singular, un-involved Self he exposed in the very beginning (2.12). As he defined the concept of yajña to cover the dedicated pursuit of all actions, here too Krishna defines action and its opposite in an absolute manner, making them reflect upon the impersonal, impartial Self within. Karma, vikarma, and akarma are three allied concepts to be understood in all their depth, relevance and import. For, karma itself, says Krishna, is an abstruse concept. The seeker has to know what is the right action allowed and upheld by the science of action. Equally so, what is forbidden action, action debarred on all grounds – derogatory and leading to downfall. Further, what is inaction or non-action? Everyone is busy with activities, differentiating them from total non-action or idleness. None has time or wish to stop and think about what action itself means, where does it emerge from or what can we relate it to, what is its range, both while being done and by dint of its effect. To do a task is different from trying to know about it in detail. The former is a mere physical performance, while the latter is a deep mento-intellectual pursuit, calling for ceaseless reflection and enquiry. A sentient source alone can feel, sense, think, enquire and know. It is these inner functions that make a human distinct from the rest of beings. But our senses cannot perceive these inner, subtle functions at all, with the result they remain unexplored and unthought of by ordinary people. Krishna thus analyses the nature, depth and relevance of action. Spirituality cannot ignore this enquiry, as this alone refines, elevates and fulfils our life. The sole object of spirituality is to enrich, empower and enlighten us.

Whoever sees inaction or actionless-ness in action, and activity in inaction, is verily the wise person. He indeed is spiritually integrated. He is verily the all-doer, all-performer.

A cryptic, but paramount pronouncement indeed! Karma, action, denotes change or movement, involving only body, senses, mind, intelligence and ego; not the Self. The Self is the subject of all objects like body and world. Activities are in the object ken alone. The Soul is free, full, as described earlier (2.19, 20). This is an absolute statement. Krishna repeats and confirms it variously. See the Self always as bereft of all action, no matter how active one otherwise is. Equally so, even when the body is still, mind and the rest will be quite active. Digestion, circulation of blood and air are ceaseless processes. This is how one sees inaction in action, and action in inaction. Self being present in all bodies, its universalness renders one an all-performer too. This knowledge makes one wise and integrated. Not physical action, but knowledge of non-acting Self, with the fallacy of inaction makes one an all-performer.

Knowledgeable people call him Wise or Enlightened, whose all undertakings are freed of desire and imagination. His all actions are burnt by the fire of wisdom.

Paṇḍita means the enlightened. Krishna used this word in the very beginning of his discourse (2.11), pointing that a Paṇḍita would not grieve for the living and dead. Here he says that a Paṇḍita is one who purifies his mind by getting rid of the wrong traits like greed, infatuation, etc. Likewise he will have eliminated all undue imaginations and expectations, whenever he takes up an undertaking. Instead of focussing well on the task in front, the mind may breed undue expectations, which only act adversely on the performer. This inner whirlwind must be set at rest. And the mind must be able to apply itself fully to the given task. What is the process of inner purification, sublimation? Krishna says, spiritual introspection must be intense like blazing fire, which burns off all firewood. Likewise the fire of knowledge also devours all mento-intellectual firewood. This is how jñāna-niṣṭhā becomes a sustained pursuit.

Leaving the delusional clinging to the results of karma, ever content, free of expectation, the one who engages in activities, verily does not do anything; he remains a non-doer.

In this set of four ślokas (19-22), this is the second of Krishna's propositions to gain inner freedom. These points are dissociated from religion and allied concepts. There is no mention of even the Soul here. Krishna focusses on one's own inner personality, and the insight, refinement and sublimation it imbibes and reflects while acting. In this sense, these are unique revelations. The first part of this śloka calls for abandoning the usual delusional clinging to the subjective results actions fetch. Every act is designed and executed to yield a certain result. Done well, its outcome is irresistible. Without any yearning, perform the task well, applying your whole mind. This inner refinement makes the mind free and joyous. One becomes ever contented, independent of anything. Let such a one engage in any extent of activities; virtually he will not be doing anything at all. The internal effect of the activities will be like writing on water.

Bereft of desires, with sufficient restraint over mind and senses, eschewing all kinds of gifts or gains, doing only bodily (physical) activities, one will not incur sin at all.

There is no question of incurring any blemish whatever, if one is without desire and greed. He should also not be interested in any kind of gifts or personal gains. Activity as such is not undesirable or painful. It is the wrong notions about activity and consequent responses from the mind that cause trouble and torment. Right understanding alone is the solution for any plight. One has to reflect upon the plight deeply. Life is interactional. Interactions will result in sukha-duḥkhas, the indispensable two. None has to strive for them (2.14). No result is then ever new or different. All objective outcomes together can produce sukha or duḥkha alone. This discrimination is greatly relaxing and makes one poised and pleasant throughout! The gain and the skill in performance it bestows are quite substantial.

Content with whatever chance brings, rising above pairs of opposites, free of jealousy, equal in success and failure, one does not get bound by whatever he does.

This is the fourth proposition of Krishna. Learn to be content with whatever chance brings from time to time. By such cultural attunement, you will have no problem with life or all it fetches. This means to be unaffected by whatever comes and goes. Once you start greeting chance at every turn, dvandvas, pairs of opposites, will begin to subside. And mind will become placid, a gain otherwise hard and unattainable even for the most intelligent and prosperous. Such a spiritually enriched mind will not foster any sense of jealousy towards anyone. Contentment and inner abundance fill the mind so much, that it does not pick up any new aspiration for anything here or hereafter. Such a mind will always preserve evenness towards activities and the results that follow. There will be no scope for elation-depression undulations at all.

Outliving delusional clinging, feeling liberated, mind fixed firmly on the Truth, whatever work is done with yajña attitude gets dissolved together with its result.

Krishna again brings the concept of yajña and links it to all the actions one performs, without any distinction like personal, familial, societal, national, global or religious. There is a way of transforming all that one does into yajña. So, do not spoil the sublimity of human life and the various actions it involves. Adopt a uniform attitude towards all actions.Drop delusional clinging. Instantly a sense of innate freedom, liberation, springs. This is accomplished by the merit and strength of spiritual knowledge. Remember, the entire dialogue is on knowledge, transmitting and imbibing it. Krishna transmits and Arjuna imbibes.When the mind is firmly fixed in knowledge, saṅga is transcended and liberation follows. Thus graced, whatever one performs will be yajña. And the effects in the mind will dissolve fully. Neither doership nor any taint will remain. Torment of bondage will give way to joy of liberation!

The act of offering is Brahman, the cooked rice offered is Brahman, the fire altar is Brahman, and the offerer too is Brahman. Brahman alone is to be attained by the mind as all activities get merged in Brahman.

From slokas 24 to 33, Krishna presents Yajña as an inner sacrifice, which attains its finale when all actions are done with the knowledge of Brahman – the Divine consciousness displaying all activities in Itself.This is an exceptional pronouncement. Krishna gives his yajña thesis a ceremonial link. One who does all acts as yajña becomes a Brahma-karma-samādhiṇ, says he. All his karmas become Brahman. Krishna illustrates this with the actual ceremonial sacrifice, with all its limbs becoming Brahman from start to finish.Done without saṅga, all activities become equally divine. Not that the result aimed at is had at performance. The very actions themselves become Brahman. This is what Krishna had said earlier also (3.15).The state called Brahma-karma-samādhi is like the all-flooded state Krishna cited in the 2nd chapter (2.46).There it is water everywhere, but here it is Brahman everywhere and every time, from beginning to end!Brahman is the last word as well as attainment in spiritual life. By any means, the goal to be attained is Brahman. How does this work for one, who practises asaṅga, non-clinging, in everything he does, without going into any kind of religious or yogic overtones? Will he also have the supreme benefit?Krishna answers this question presenting the graphics of yajña. There being nothing different from Brahman, as everything in creation is a display of Brahman itself, what is there for any special performance to gain?Krishna explains that the ladle used in sacrifice is Brahman’s display alone. Rice offered is also Brahman. The fire in the altar into which the offering is dropped is equally Brahman. The offerer himself too is Brahman indeed. Thus the mind, intelligence, nay all, are but Brahman alone. And the outcome can also be equally Brahman.Brahmić thought thus gives no room for any division or difference, distraction or superimposition. Krishna explains even on the ceremonial ground that Brahmić thought and contemplation are a full-fold sādhanā.Our people have cherished this revelation with such fidelity and fervour that they have made it a practice to recite this verse at food time, especially in the Ashrams, the abodes of ascetics. Philosophy is not a theory for scholars and libraries alone. It is the cherished pursuit of seekers, no matter where they are and what they do.

Some Yogis make prescribed material offerings to various deities. Some others offer their yajña by yajña itself into the fire of Brahman.

Krishna also lists various conventional sacrifices, showing how they are partial and limited in scope and fruition.First he mentions customary Vedic sacrifices, offering materials with mantras to fire, with arduous disciplines and observances. Many a yāga is there, beginning with the daily Agnihotra to Ashvamedha Yāga the kings perform.In contrast is the spiritual sacrifice, without using any material, wherein sole attention is on the mind and intelligence, which are engaged in repeatedly denying the existence of objects, big and small, and emphasizing the exclusiveness of the singular Brahman, the nameless and formless presence. A total shift from the objects, including our body, to the unborn and undying Soul, the one Subject of all the objects!When Brahman is the fire to receive the offering, then spiritual qualities and disciplines become the sole offer.

Some offer the senses like the ear, meaning the sensory functions like hearing, seeing, smelling, etc., into the fire of their own restraint. Still others offer sound, hearing, etc. into the fire of their respective senses.

Some offer the senses like the ear, meaning the sensory functions like hearing, seeing, smelling, etc., into the fire of their own restraint. Still others offer sound, hearing, etc. into the fire of their respective senses. India’s cultural and traditional scenario is amazing, profound and abstruse. How our ancients evolved these subtle disciplines, warrants deep evaluation and research. Our own personality, they felt, is the sole genesis of all experience and introspection. Control or moderation hence is to be applied there alone. Keeping this in mind, Krishna refers briefly to a variety of yajñas, all centred in human personality, eschewing all outside factors altogether. He is not referring to not employing the senses at all. For, that only defeats the real purpose (3.6). Employ the senses for chanting, reciting and hearing spiritual matters, avoiding other indulgences. Arjuna, King Pareekshit and Rama, all illustrate how devout spiritual listening can be. In this, words are offered to ears, and consequently enlightenment transpires.

Others offer all sensory and vital activities into the fire of the yoga of inner discipline, lit by the fire of enlightenment.

Others offer all sensory and vital activities into the fire of the yoga of inner discipline, lit by the fire of enlightenment. The seeker need not indulge in any kind of external sensory or prāṇic activities, such as prāṇāyāmas and mudras. His sole focus is on the mind and intelligence. Study, rumination and assimilation are his wont. He sits still, inactive. Heart beats and lungs bellow softly and slowly. Breath grows thinner, pulse gentler, as the need for oxygen and energy is much less, since there is no hard, physical activity. Attention is solely on thoughts, emotions and still subtler pulsations. Deep contemplation follows, not for objective purpose, but to attenuate desires, possessiveness and ego. In this yajña, all activities are offered in the fire of inner restraint, making it deeply spiritual, leading to intermission of mental and intelligential functions. This is an inner pursuit, spiritual and subtle, to refine the layers within. Though invisible, it is experiential. It instils dhāraṇā, dhyāna and samādhi.

Still others perform yajña with materials, some through austerity, some by yoga practice, as also by spiritual study and Vedic recitations observing rigid vows and restraint.

Still others perform yajña with materials, some through austerity, some by yoga practice, as also by spiritual study and Vedic recitations observing rigid vows and restraint. Krishna brings in various religious and cultural practices, giving them yajña status. His intention is to widen the nature and scope of sacrifice, upholding what many do in the name of yajña. As their tendencies and aspirations are multidirectional, they relish the practices and wish to indulge in them. Some have a flair to be visibly pronounced in what they do. They like to offer seeds, plants, etc. to the blazing sacrificial fire. Some embrace very hard austerities, persecuting the body. Even yogic practices become sacrifice. Some assiduously offer their Vedic study and practices, regarding them as the best sacrifice. The enlightened disseminate supreme knowledge, evaluating it as the greatest sacrifice. It is far more sublime, divine and spiritual. Thus assorted are sacrifices, each held as best by its practitioners.

Some offer incoming breath (prāṇa) to outgoing breath (apāna), and the outgoing into the incoming. Restraining the incoming and the outgoing breaths alike, they pursue breath regulation, prāṇāyāma.

Some offer incoming breath (prāṇa) to outgoing breath (apāna), and the outgoing into the incoming. Restraining the incoming and the outgoing breaths alike, they pursue breath regulation, prāṇāyāma. Respiration, like blood circulation, is an incessant process. Its speed and intensity vary depending upon the bodily activity. Wrong application of body and mind will reduce longevity. With wish and will and you can regulate breathing effectively. To restrain the breath within is internal kumbhaka. To restrain it outside after exhalation, is external kumbhaka. Both have startling healthy effects on body and mind. The third regulation is to make entry and exit equal, light, thin and smooth. Breathing can be even soundless. It will render the mind-process light, smooth and gentle. Breath can be effectively used to handle the mind. Prāṇāyāma is very effective to make the body healthy, and the mind strong, stable and harmonious. While rendering no harm, it bestows immense benefit.

Others, disciplining their food, offer prāṇas into prāṇas (intense activities into reduced activity). All of them know the place and worth of yajña, and have their blemishes consumed by yajña.

Krishna extends the domain of yajñas to fasting and allied disciplines also. There are various kinds and degrees of fasting. Depending upon their intensity and duration, the energy and drive for activity become less and less. Virtually it becomes a sacrifice of food and nourishment, equally of prāṇic energy. People heartily take to it as a coveted discipline, austerity. Krishna gives the status of yajña to what they do also. Thus yajña assumes diversity, says Krishna, as all these people recognize its relevance and benefits. By means of yajña, they gain purity and sublimity, which determine the spiritual quality and fulfilment of a person. What is important is not what one does, but how he does it and what for. The attitude and aim of an act shape its quality and merit. Embrace yajña, enriching, elevating and expanding yourself thereby.

Those who partake of the nectarine remains of yajña, reach the eternal Brahman. O best of Kurus, for one devoid of the yajña-spirit and pursuit, benefits of this world are not there; how then of the other.

If one is involved in yajña of one kind or another, all his activities and pursuits become greatly holy, equal to sacrifice. And whatever he gets and partakes of becomes the residual product of yajña. This means he is having yajña-prasāda, which makes him pure, holy and divine. And he attains Brahman. Krishna significantly adds: This world is only meant for one given sincerely to performing yajña. Any negligence shown in this regard is inexcusable. It will only lead to his downfall, and nothing can save him from the calamity. About the indispensable need for performing yajña, Krishna already stated (3.10), linking it to Prajapati, who enjoined the pursuit of yajña for the humans. This world itself stands lost for one who does not do yajña. How can another world be then thought of!

Thus, manifold yajñas are prescribed in the scriptures. But, closely studied, all these are outcomes of karma alone. Knowing this truth, one attains freedom.

Practices under the broad head of yajña are verily manifold. It is not that yajña has to be in the nature of worship, ceremony or ritual. A very revolutionary idea indeed! By this, Krishna takes the practice of yajña far beyond the conventional rituals and fire sacrifices. All actions are performed by our personality, its different limbs. And they are in the nature of movements and vibrations. This fact makes all of them equal on the pedestal of yajña. That is why Krishna exhorted to embody asakti, non-clinging, while doing any and all actions (3.19). Thus the yajña effort becomes solely mento-intellectual. Mind freed from saṅga makes the whole life a full sacrifice. That itself is liberation in all its aspects and depth. “Know this truth and you will be liberated,” says Krishna to Arjuna. None need be allured by the various kinds of yajñas that are in vogue. It is enough if he acts without saṅga.

Jñāna-yajña, the sacrifice done through wisdom, is superior to the one in which materials are offered. All activities, O Partha, have their culmination in wisdom alone.

Krishna is making a summary evaluation of yajñas in general. Yajñas, he clarifies, are twofold, material and knowledge sacrifices. In material sacrifices, ghee, boiled rice, etc. are offered into blazing fire chanting sacred mantras. Knowledge sacrifice has nothing like this. Activities are fourfold: Sensory-cum-bodily, oral, mental and intelligential. Each is superior to the preceding one. Intelligentia activity tops the list. Knowledge sacrifice falls in this highest level. Even otherwise, says Krishna, all activities, including sacrifices culminate in knowledge. For, every activity proceeds, subsists and concludes in the mind alone. The experience, knowledge and memory resulting from each performance rest with the intelligence. Material-sacrifices have indefinite, often invisible outcome, but that of knowledge-sacrifice is immediate, like Krishna's words imparting knowledge to Arjuna.

To gain that knowledge, go to the Knowers, who have the right vision of Truth; prostrate before them, inquire with humility, serve them fondly. They will instruct true knowledge to you.

This is a profound statement. Krishna stressed the superiority of knowledge sacrifice. He also clarified that all activities have their culmination and fulfilment only in gaining true spiritual wisdom. He adds that it is for the Knowers to instruct this fulfilling wisdom to the seekers. He wants Arjuna to know the tradition of seeking the Wise. It is clear that spiritual wisdom is not anyone’s exclusive possession. There always were Knowers in the country, from whom Krishna too had learnt. As time goes on, Arjuna might not find Krishna by his side. But he could rekindle his knowledge by seeking Knowers of Truth, who would readily help and guide seekers. He or any other seeker should go to such Knowers, discuss his quest without any reservation and with humility.

By knowing which you will no more court any further delusion, and whereby you will see all beings in the Self and hence in Me, the Supreme.

Essence of spirituality consists in getting exposed to the singular Self and realizing its fullness. As a result, the delusion of the mind will be attenuated. Delusion makes one think that the body is the Self. Body is something the Self animates and activates. Self-knowledge has the power to eliminate delusion of the mind and intelligence. It will also imbue expansion and clarity, leading the seeker to realize that all beings are verily abiding in the Self. Grossness and externality are ideas created by the mind, which is just a functional note of the Self. Self is the ground for all experiences. Objectivity, grossness, externality, variety and allied features are the creation of Consciousness. Their locus is inner. Krishna adds that the vision goes a step further. The whole abidance of everything is in the supreme Reality, God. Spiritual vision will not be complete until the seeker reaches this acme.

Even if you are the most sinful of all sinners, by the raft of Knowledge you will cross the entire sea of sin.

The success of any instruction lies in providing immediate relief, instilling hope and assurance the distressed mind and enquiring intelligence fondly look for. Arjuna had confessed that he was under severe delusion about propriety. He wanted lasting felicity, śreyas. On the battlefield, engaged in war, how can he attain true inner, spiritual glory (2.7)? Remembering Arjuna’s need, Krishna shapes his answer to give him immediate relief, hope and confidence. The best way to do so is by giving a personal promise, which has full relevance and fruition. Krishna is taking away all the sinfulness Arjuna feared, putting his mind into full ease and poise. At the same time, Krishna’s words are applicable to one and all. Thereby the dialogue becomes general, its philosophy becomes the way of life. Kurukṣetra symbolizes the world, with battle as the life in it. All are Arjunas, yearning for clarity and enlightenment.

Just as blazing fire reduces all the firewood into ash, the fire of Knowledge burns off all karmas into mere ash.

Activity is generally intended to gain objective outcomes, like walking to reach a destination, eating to appease hunger and bathing to clean the body. Long-term pursuits like studies, lasting for decades, are also there. Any act aims at its fruition. Spirituality does not refer to objective outcomes, ingrained in activities themselves. Subjective results like sin and virtue, good and bad, favourable and unfavourable run in parallel. They fall under desirable, undesirable and their mixture. Krishna’s statement is linked to Arjuna’s primary confession: “We are out for a colossal sin.” (1.45) Krishna assures no such sin would be, as the fire of wisdom burns away all mental effects of actions. What a great relief, assurance and hope! Spiritual knowledge is like light on darkness. Even long-prevailing darkness of a cave flees when a lamp is lit there. Ignorance makes one think of sin. It vanishes in front of wisdom.

There is nothing in this world so purifying as jñāna. In due course of time, one will automatically attain it in himself, by dint of the maturity and fruition of yoga pursuit.

Krishna is extolling the nature and effect of spiritual wisdom, jñāna. Purity of mind is imperative in pursuing jñāna. How to bring this inner purity? Many resort to rituals, ceremonies, worship and the like for gaining the desired purity. How can rituals and ceremonies, which are more acts and expressions, directly touch and improve the mind? So, effective means will be to get to the mind directly and instil purity. Krishna says the very hearing and reflection of spiritual truths will imbue purity and sublimity to the inner being. Arjuna illustrates this best. Compared to the long austere forest-exile and incognito life, what is this short spell of dialogue? But every word purifies Arjuna! Inner purity paves the way for yogic perfection. In due course, the seeker realizes the Self in all its amplitude in himself. In place of fear and doubt, it is steady and invincible direct personal realization now!

One imbued with interest in Brahman, with senses under control and assiduously attentive, begets knowledge. After gaining knowledge, he attains supreme peace before long.

Jñāna is the knowledge about the Self. And Self is the presence which animates and activates the body. Why is it then rare and hard to gain this knowledge? Krishna says lack of attention is the sole cause. People are careless in the matter. With śraddhā, assiduous application alone, one can penetrate within and know first-hand the inner presence. Everyone says 'I' right from the start till his body falls. Yet never is he prompted to probe and unearth what this 'I' is! What but inattention can be the cause of it? With attention, abiding interest is also indispensable. Equally so, he must have enough sensory regulation. If with unrelenting attention, unabated interest and sensory regulation, one gains Self-knowledge, then he attains peace and quietitude before long, naturally. True spiritual attainment is not difficult or unduly rare. The rarity is always of seekers and their right striving!

The ignorant, inattentive and doubtful indeed perish. For the doubtful, neither this world nor the other, nor again happiness is there.

Ignorance is the one culprit in human life in all fields of activity, performance and achievement. To be ignorant is the worst plight one can court. Likewise is inattention. For the attentive, knowledge will trickle from all quarters, events and persons. Observation itself is sufficient to learn the valuable lessons of life. Doubtfulness is another traitor. If you start doubting everything, there is no end for the mischief. It makes oneself, the world around and his life of interaction, all false and useless. Such an attitude will make life utterly stale, directionless. The doubtful courts destruction. For anyone like this, there is no meaning and purpose in this world. It holds no charm, interest or occupation. If this world is useless, so will be the others. Even happiness and comfort one normally looks for will not be available for him. To doubt is to vitiate life completely. Safeguard against it. Live and seek to know.

One, who has renounced all action through yoga, whose doubts are dispelled through spiritual wisdom, who is self-seated, O Dhananjaya, actions do not bind him.

Krishna is all for ceaseless action. But he says in such active life, the spirit of renunciation should be ingrained. This is ensured by practising yoga, namely the evenness of mind to sukha-duhkhas and other pairs of opposites, Krishna has emphasized variously. As for doubts assailing the mind, knowledge about the Self-acting and non-involved Self is the full redress. Understand that in your personality, beyond the ego is the unaffected and uninvolved Self, subtle and all-pervading. That is your real identity. Where is then any question of such an enlightened one courting bondage at all? That is why Krishna says that no activity, performed as yoga, will bring sin and bondage. Arjuna was a fighter. He had also fought many wars earlier. How will Kurukshetra war make any difference? Arjuna has to be clear in his mind and get rid of all delusion in the matter, says Krishna.

Therefore, with the sword of spiritual knowledge, cut across this doubt of your heart caused by sheer ignorance, take to samatva-yoga and get up, O Bharata (Arjuna).

Krishna concludes his analysis and states summarily what is to be done to get rid of doubt and act resolutely. One is the Self. It is his real identity. Reflect upon it repeatedly, realize it well, and dispel all the doubts for ever, says Krishna. In this matter, none should entertain the doubt - 'whether I can do this.' As is the reign of doubt, so is that of the infinite Self, whom doubt or allied factors cannot touch. The more one reflects upon his Self within, the less will be the power and range of doubt and delusion. Knowledge about the Self is verily a sharp sword which cuts asunder all obstacles caused by the mind and intelligence. Krishna uses words like 'fight' and 'enemy', to inspire and persuade Arjuna, a valorous fighter, in the battling style. The effect is spiritual and psychological alike!