Referring in particular to Shri Krishna’s statement in verse 49 of the last chapter, that action is far inferior to Buddhiyoga (Union of intellect, which has been called resolute intellect or established intellect), Arjuna raises a fundamental question. This question indicates that he is anxious to follow the path of Yoga described by Shri Krishna but he has a conflict between this path of knowledge and the performance of ‘terrible deed’ viz. killing his kinsmen on the battlefield. Hence, he wants to know more about the practical aspects of the Yoga before taking a plunge in it. He had asked a question in verse 54 of the last chapter, in which he wanted to know how a man of established intellect behaves. However, Shri Krishna chose to reply that question in such a way that Arjuna knew only about the attitude that a man of established intellect has towards the pleasures and sorrows etc. of the world and did not know much about the choices that he makes with his established intellect in the field of action. What Arjuna wants to know in addition is ‘would a man of established intellect not choose to avoid a terrible deed like this?’

Arjuna probes through the entire teaching of the last chapter and finds that at no place the logic of indulgence is worldly activity is apparent. The entire field of activity belongs to the realm of ‘Asat’ which exists only in appearance. It has no ultimate existence apart from ‘Sat’ (verse 16, Chapter II). All the bodies and objects in the field of ‘Asat’ are finite and destructible while the Self alone is eternal and infinite (verse 17, 18 of chapter II). What is the point then, in indulging in the activity at all? Why not strive to attain established intellect and union with Self renouncing the futile worldly activity (while performing only minimum activity necessary to maintain life, if maintaining life is necessary to strive for Self realisation)? A man of established intellect may be indifferent to activity as well as non-activity, but must he pursue activity? Having risen to the level of ‘Brahmanirvana’ (eternal freedom in divine consciousness) can he not exercise an option in favour of renouncing activity?

If these questions are left unanswered in the last chapter is it that the teaching in the last chapter is incomplete? No, it is a complete knowledge. The one who has gained established intellect following the teachings of the last chapter, would not have to ask any of these questions. The established intellect does not need any logic in order to decide whether activity should be pursued or not; and if activity is to be pursued, what kind of activity should be pursued. The established intellect simply knows what to do. All logical deductions of ordinary intellect are like groping in the dark, drawing inferences by means of various articles and obstacles which are felt, deducing the shapes and sizes of various object by feeling them in various ways. Direct vision of the established intellect is like switching on the lights, so that one sees the way without having to draw inferences from the surrounding objects. When one reaches divine consciousness, one sees the way; one does not have to choose it.

But what should one do until one gains the divine consciousness? The last chapter is not silent about it. Bhagavan has given three infallible touchstones in verse 3 itself. Chapter II has laid much more emphasis on developing the right attitude while performing activity than on the guidelines for deciding what is righteous activity. This is so because the balance of Arjuna’s mind had to be restored first. Now he has swung to the other extreme – he is so much attracted towards the bliss of divine consciousness that he questions the very basis of activity. This is a normal stage in the evolution of consciousness. In the beginning, one is fully involved and obsessed in activity and is oblivious of the Self, transcendental to the realm of activity. Next, when the path of Self-realisation is shown to him, he becomes so much attracted towards it that he finds worldly activity not only futile but obstructive. The conflict between the tranquillity of Self and worldly activity of Asat remains as long as the intellect is not fully established. Once the intellect gets firmly established, all conflicts vanish and one automatically pursues activity or non-activity, whatever is required with perfect harmony. Such a person sees action in non-action and non-action in action.Not only conflict, but even distinction between activity and non-activity vanishes in his divine perspective.

Arjuna’s reference to fighting in the battle as ‘terrible deed’ indicates that although his sorrow and despondency have gone, he still finds this act incompatible with the fascinating path of Yoga that has been shown to him by Bhagavan Krishna. He wants to avoid this terrible deed by taking advantage of the divine consciousness of the Yoga. He does not fancy the idea of pursuing this terrible deed even after reaching divine consciousness. Yet, this is what he will do in a most natural way after he reaches divine consciousness.

Arjuna has still a desire to avoid the act of fighting. His aversion to the act has not gone yet. This is what Shri Krishna is going to tackle first, as we shall see a little later.

By asking this question, Arjuna has made Bhagavan Shri Krishna unfold a magnificent treatise on Karma Yoga – the path of union with action in this chapter, which is very useful and full of practical teachings. Moreover, if Arjuna would not ask questions now and then, how would Shri Krishna’s glorious names appear in Shrimad Bhagavad Geeta so frequently (Arjuna has addressed Shri Krishna as Janardana and Keshava in this verse).

Arjuna’s intellect finds contradictions in Shri Krishna’s statements in the last chapter. This is not surprising at all. As long as the intellect is not established, one finds a contradiction in remaining established in "Sat" and performing actions in the field of ‘Asat’. For example, in verse 45 of the last chapter, Shri Krishna speaks of being without the three Gunas while in verse 48, he speaks of performing actions, remaining established in Yoga. To the ordinary intellect, there is an inconsistency between remaining without the three Gunas and performing actions because the activity is always permeated by the three Gunas. Similarly, in verse 18, Shri Krishna says that ‘all these bodies of the eternal and infinite Self are finite and subject to destruction, therefore you fight.’ The ordinary intellect sees no logic in this. If all the bodies are subject to destruction and Self alone is the ultimate reality, it does follow that one should not have any attachment with them but how does it follow that one must work their destruction in a battle? One can as well come to the conclusion that if these bodies are going to be destroyed one day in any case, why bother to fight a battle at all. In fact, this is what Arjuna is inclined to think in the last verse. The fact is that as long as the intellect is not established, the detachment born out of Self-knowledge and Dharma, as prescribed by scriptures or laid down by society, have to be regarded as two independent postulates. Thus, one should not have attachment with the bodies because they are transient and one must fight a righteous battle because that is the Dharma. The integration of these two – attitude of detachment and pursuit of Dharma cannot come until the intellect has been established.

However, Arjuna does not want to fight yet, even though he knows that it is a righteous act and his mind has returned to normalcy. He wants to remove the intellectual conflict also knowing that Bhagavan Shri Krishna, the Jagadguru is available to him, why should he have any conflict unresolved? Why should he not achieve complete harmony before getting up to fight? Having a complete faith in his supreme teacher, he knows that really there is no inconsistency in Shri Krishna’s words. That is why he uses the term ‘apparently opposed’ for them. He knows that when the full meaning of the words is revealed to him, the apparent contradictions will disappear. For this to happen, expansion of consciousness is a must. Without it, the contradictions cannot be resolved at the level of intellect.

Bhagavan Krishna directly comes to Arjuna’s doubt. Arjuna has a doubt ‘is full involvement of worldly activity (including such ‘terrible deeds’ as fighting battles) inevitable in spite of Self realisation?’ Shri Krishna replies that it is not necessary for everyone. There are men of contemplation whose participation in physical activity in minimal. They would not go to fight wars, however righteous. They are engrossed in the pursuit of knowledge on an academic plane and thus serve the humanity. Some accomplished saints do not even have to write or speak much. Their mere proximity is sufficient to give solace to people and to infuse divine consciousness in them. As against this, there are men of action who remain fully engaged in physical and mental activity at an operational rather than at academic level and through that they achieve the supreme goal.

There is another way of looking at the different approaches of Sankhyayogis and Karmayogis. A Sankhyayogi strives for enlightenment before coming out fully in the field of action. As long as he does not get enlightened, he withdraws from the worldly activity as far as possible. After he has attained established intellect, all his doubts and conflicts are removed and then he comes out to get involved in whatever activity is suited to him, with a perfect harmony. On the other hand, a Karmayogi starts with a minimum necessary knowledge (so as to remove certain basic conflicts) and remains fully engaged in action and through the action performed with detachment, he attains the full enlightenment. Thus, Shri Krishna underlines that engagement in activity is not necessary for everyone to attain the supreme; but it does not come in the way of Self realisation also.

At any time, the level of activity one pursues depends upon one’s nature, the kind of profession one has chosen and the stage of his evolution of consciousness. It is essential to get united to the kind of activity one needs taking into account these factors.

Bhagavan Krishna explains why one should not have the desire to avoid renounce action. He has noted that Arjuna still has an aversion to the action of fighting the battle or desire to avoid that action. One cannot attain knowledge and liberation from bondage until all the desires and aversions have been cast away. Hence, Shri Krishna points out the futility of avoiding or renouncing action.

‘Naishkarmyam’ or non-action is that form of action in which the fruits of action have no binding effect on the person concerned. This happens when actions are performed without attachment or aversion. Shri Krishna points out that one cannot get ‘Naishkarmyam’ by resorting to inaction – not performing actions at all. This is so because where action is required, inaction or avoidance of action (born out of aversion to action) also has a binding effect and does not lead to ‘Naishkarmyam’. Performance and non-performance of action has nothing to do with ‘Naishkarmyam’. What is essential for attaining liberation from action is discarding attachment or aversion. This Arjuna has not been able to do yet.

Similarly one attains perfection by renouncing fruits of action (in the sense discussed under verse 51 of the last chapter) but this cannot be done by renouncing the actions themselves. By mentioning abstaining from action and renouncing action, Bhagavan wants to emphasize that neither not performing actions which have not yet been started nor by leaving unfinished action which have been taken in hand can one achieve the desirable goal of liberation from the bondage of actions. For casting away bondage of actions, the level of activity performed is irrelevant. Sankhayayogis mentioned in the previous verse who keep the operational activity minimum and Karmayogi who are fully engaged in activity can both achieve liberation from action.

This verse states a crucial point in the theory of action. It is pointless to avoid or renounce action in order to achieve non-action or perfection. Even while remaining inactive, one can be bound by the action and while fully engaged in action, one can be free from its bondage.

Having pointed out that it is pointless to try to avoid action to achieve liberation, Shri Krishna now says that it is impossible to do it also. The Gunas (Sattva, Rajas and Tamas) born of nature force everyone to perform activity in some form or the other all the time.

If a certain thing is both pointless and impossible, we would normally point out its impossibility first. However, Shri Krishna, for maintaining optimism, points out the pointlessness first and then the impossibility of abstaining from actions. He says that it is no use trying to abstain from action, but for someone who is adamant to do so, it is impossible also.

Bhagavan does not merely mean that total avoidance of actions is impossible (because some activity essential for maintaining life) which is obvious and Arjuna would not have been ignorant of it. What Shri Krishna means is that even the activity that is essential for a person according to his nature cannot be avoided without producing harmful effects. One should not go against the Nature. The kind and level of activity which one requires is determined by one’s temperament or aptitude, the circumstances and the stage of evolution of consciousness. It may be different for different individuals and may go on changing from time to time even for the same person as the circumstances change and as the person progresses on the path of Yoga; but at any given point of time, everyone is bound by nature and he must perform the activity suited to one’s nature.

This verse emphasises the overpowering effect of Nature. This is a very crucial and fundamental point and has been emphasised elsewhere also. Is it not surprising that Nature which exists only in the relative field of ‘Asat’ and which is not different from Self essentially should exercise an overpowering effect on us who are nothing but Self ultimately? The reply is that this overpowering effect also is in the relative field of Asat only. On the absolute level of Sat, Brahma or Self alone is. There is no Nature, no individual beings, no activity and therefore nobody binds anybody. With Nature, begins the entire game of Asat. The entire world of Asat, the material universe, senses, mind ego, and intellect are permeated by the three Gunas of Nature. To try to come out of Nature while having a body is like a dream object trying to escape from the domains of the dream. To quote Maharshi Raman’s example of a person having gone to sleep after taking a full meal dreams that he is hungry; he must eat in the dream to satisfy his dream hunger. As long as he is in the dream, he cannot make use of the food that he ate in waking consciousness. As long as he is in the dream, he cannot break away from the logistics of the dream. Similarly as long as one has a body, one is bound to experience body consciousness. Senses may be like coloured glasses through which the colourless ‘Sat’ is seen as coloured ‘Asat’, but as long as we are putting on those glasses, we cannot avoid the colour.

Hence, it should not bother us why, in spite of being the pure Self, we are forced to perform action by Nature. Although we must perform actions according to the Gunas of Nature, the vision of ‘force’ or helplessness as being exercised by an eternal agency arises out of our ignorance. When the ignorance is removed by awareness, Nature is felt not as an external agency but as our own blissful activity. The feeling of ‘force’, bondage or helplessness is gone because we no longer regard Nature as something external. It becomes our own nature. The binding Maya becomes Atmamaya – our own blissful game, which we play freely without any attachment or aversion. The same actions which we perform forced by Nature in the state of ignorance, we perform spontaneously and blissfully in the state of self-realisation.

Shri Krishna is talking about the overpowering effect of Nature because he wants to communicate with Arjuna at his level of consciousness.

There is no use of physically restraining the senses and organs of action and mentally pondering over the sense objects all the time. Such a person only deludes himself. Mithhyachara means ‘false conduct’ literally. When one tries to avoid or renounce action forcibly, going against one’s nature, one succeeds only in renouncing physical activity but the mind thinks about the sense objects even more. Not only this is futile, it leads to some harmful psychological effects also.

The proper thing is to discipline the mind first (as described in verse 61 of the last chapter) and then control the senses with the mind. When the mind is not disciplined, the senses control the mind. But a disciplined mind is able to control the senses; and this is the real control in which one does not go against nature also. With a disciplined mind and control senses, one should pursue Yoga of action – integration with self by pursuing action without attachment.

Shri Krishna states categorically that one must do the prescribed duty. This is ‘Karma’ or action and it is superior to inaction. Doing less than the prescribed duty would be inaction. For maintenance of the body (body, in a general sense would include mind, intellect and ego also) also one must perform the prescribed duty. Otherwise internal tensions would develop. This is a very important point. Sometimes it is believed that the path of success in this world is different from the path of union with Self. There is a conflict between the two. Hence, one must make a choice between the two and renounce one for the other. Thus, it is sometimes believed that this world must be renounced in order to progress in the spiritual path. Bhagavan Shri Krishna propounds that the same ‘Karma’ (in the sense of prescribed duty) which leads to union with self, is essential for maintaining the body and mind in harmony also. Without the ‘Karma’ even the journey of body cannot be accomplished. Bhagavan says that, without the ‘Karma’, the higher goal of Self-realisation is out of question; but even the journey of body cannot be accomplished. Thus, not performing ‘Karma’ turning away from the prescribed duty does not pay in the long run even from a worldly point of view. It is just shortsightedness going after the sense enjoyments at the cost of the prescribed duty. The prescribed duty or Karma is called ‘Yajyna’ in the following verses and elsewhere in Bhagavad Geeta and with reference to Yajyna this important principle has been mentioned by Shri Krishna from time to time (for example, in verse 31, chapter IV and in verse 40 of chapter IV).

But what is prescribed ‘Karma’? It is action performed in pursuance of Yajyna as explained in the following verse.

Action for Yajyna is the prescribed duty mentioned in the last verse. Yajyna has not been defined, but a number of Yajyna’s aspects have been enumerated in chapter IV (verse 25 to 30). Any action performed only in pursuance of a selfish desire cannot be Yajyna. A Yajyna must have an element of sacrifice of self-interest for the sake of a larger purpose. Viewed from an individual point of view, Yajyna consists of one’s social and moral obligations. Viewed from an overall point of view, Yajyna is the process of cosmic evolution - a link between individual life process and the divine activity. Through the path of Yajyna alone one can come out of the bondage of action and achieve the highest goal – union with Self.

Shri Krishna says that this world is a bondage to action except along the path of Yajyna. If actions are performed in any other direction than that of Yajyna, they lead to bondage. Yajyna is the only natural course, which does not lead to bondage provided it is without attachment. Yajyna is the natural course of action which leads to fulfilment in this world (which does not necessarily mean this birth only) as well as to union with self and eternal freedom from bondage. We perform non Yajyna actions only when we are led astray by desires, hence they lead to bondage. Pursuing Yajyna without attachment is the only way to cut the bondage of Karma. Of course, in the beginning Yajyna may be performed with attachment also (then the bondage remains) but since one is on a natural path linking with the ultimate, the attachment goes at some stage or the other.

The path of Yajyna is not unique for everyone. There are a number of Yajynas, born out of Karma (verse 32, chapter IV) suited to individual aptitudes and circumstances. Again, it is not necessary for anybody to go against his nature, for there exists a Yajyna for every type of individual nature. All these Yajynas are born out of the divine activity of Brahma. An individual has to find the Yajyna suited to his nature (which certainly exists) and follow it for attaining the best in this world and also the highest good.

"Gods" are the agencies through which fulfilment of worldly aspirations is achieved. Through Yajyna, the gods are sustained and, in turn, they sustain the mankind by fulfilling their aspirations. This is the cosmic order which leads to fulfilment of worldly aspirations and also to the highest good – union with Self or divine consciousness.

Shri Krishna maintains that all the worldly enjoyments are a gift from the gods. One must pursue the Yajyna only and the gods, fostered by the Yajyna, will automatically bestow whatever gifts are due. One must recognise this and thank the gods for the gifts, ‘offering the gifts to gods’ does not mean that they should not be enjoyed. It only means that one must acknowledge that the gifts or enjoyments or worldly gains have come not directly out of one’s effort but through the Yajyna and by the grace of gods. One must remember that only effort is under one’s control and never the fruit of action. Hence, fruits of actions come through the agency of gods. Remembering this all the time and thanking the gods every time one’s aspirations are fulfilled is offering the gifts of gods to them. Anyone who does not do this is like a person who snatches away a present from the donor and claims that he has obtained it by his power and strength. Such a person is a thief because he claims ownership over the enjoyments that are, in reality, nothing but gifts from gods.

Performing actions in pursuance of Yajyna and accepting gracefully and with thanks whatever worldly gains come as gifts from gods is eating the remains of Yajyna. Going directly after the enjoyments and desires abandoning the Yajyna is cooking for oneself alone. Shri Krishna says that pursuing Yajyna only and being satisfied with whatever enjoyments come along (acknowledging them as gifts from gods) does not incur sin. On the other hand, selfish activity aimed only at fulfilling one’s selfish desires without regard for Yajyna or gods is sinful. It leads to doom both from worldly as well as divine point of view.

Here food stands for all the requirements which living beings need for their sustenance. This includes not only the nourishment needed by the body to maintain life but also all that the mind, intellect and ego need for the maintenance of a healthy life. Parjanya or rain stands for the forces of nature, which bring food to sustain life. Yajyna which is, on one hand the divine order created by Brahma and on the other requires contribution from the individual beings for cosmic evolution is born out of Karma or activity in both these senses. Parjanya or the forces of Nature are governed by Yajyna, the divine order. All the activity or Karma is born out of "Veda" which is the first expression of the unmanifest (Here, I think verse 15 can also mean that action is born out of Brahma, the lord of all creation and Brahma springs from the imperishable Brahma or Self. This makes better sense also, to my mind because Brahma is the link between the unmanifest and manifest and therefore all the activity or Karma has come out of Brahma).

The cycle represented by the above two verses can be shown in a diagrammatic form as follows:

DIAGRAM

Yajyna occupies a central place in the above diagram. Just as Brahma is the link between the unmanifest and all that is manifest, Yajyna is the link between individual life and divine life. Arising out of the divine activity, it gives rise to Parjanya and ‘food’ and gives rise to individual life. Thus all the individual life is subject to the divine order of Yajyna. In return, the individual beings are obliged to perform actions for the sake of Yajyna (shown by the dotted arrow in the diagram). Performing actions in this way, without attachment, the individual beings can fulfil their obligation towards Yajyna and merge with divine consciousness. Since Yajyna arises out of the divine activity which ultimately comes from Brahma or Self, Shri Krishna has said that the imperishable all pervading Brahma is ever established in Yajyna.

Fulfilling one’s obligation towards Yajyna is essential to avoid sin and to give some purpose to life. Following the cycle described earlier means performing actions for the sake of Yajyna, thus fulfilling one’s due obligations and accepting gracefully whatever one gets through Yajyna and Parjanya in natural process. If this is not done, if Yajyna is neglected and one is entrapped only in sense enjoyments, the life is sinful and is in vain. Living a life devoid of Yajyna, one cannot fulfil worldly aspirations also in the long run. On the contrary, if the path of Yajyna is followed discarding attachment, one attains the supreme.

Pursuing the path of Yajyna without attachment, a person crosses the barriers of individual life and passes into divine consciousness. Such a person’s delight, gratification and contentment is in the Self only. As a matter of fact he is the Self Himself. Although appearing to lead an individual life in the eye of the onlookers, he is really beyond the domain of Parjanya and Anna (food). He lives the divine life all the time and all his activity automatically belongs to the divine order of Yajyna. Being established in divine consciousness, he does not have to perform any duty consciously and yet he is not inactive also. All His obligations towards Yajyna stand fulfilled. Rather, Yajyna is born out of His activity. His actions are divine. He is not bound by any duty and yet His actions are an integral part of the divine order, the Yajyna. He transcends Yajyna by merging with it.

Shri Krishna does not say whether this man (described in the last verse also) performs any actions or not. He merely says that he has no interest in anything done or left undone and he has no bond of self-interest with any living being. He has no attachment with anybody or anything and therefore no desire (desire arises from attachment) either to do or not to do anything. He remains active or inactive as the case may be but desires are not the motive force for his activity or inactivity.

His activity (or inactivity) is according to His nature, which is divine and an integral part of Yajyna. He does not even distinguish between activity and non activity. For Him, one is as natural as the other. He sees action in non-action and non-action in action. This is so because the concept of activity is within the relative domain of Asat and He has known Himself as the Self beyond Asat. In the field of Sat there is no distinction between activity and non-activity. Hence, Bhagavan Shri Krishna does not specify in this verse or the last one whether this Self-realised person performs actions or not.

In verse 8, Shri Krishna had asked Arjuna to perform the prescribed action or action worthy of performance, pointing out that action was better than inaction and that performance of action worthy of performance was essential even to accomplish the journey of body. Action worthy of performance is action done towards Yajyna as has been made amply clear by Bhagavan Krishna in the intervening verses. However, in verse 8, there was no mention of performance of action remaining unattached. If Yajyna were performed, not necessarily without attachment, it would certainly lead to fulfilment of worldly aspirations (in this life or in subsequent ones). If it were performed without attachment, it would lead to the supreme.

Shri Krishna has said that one should go on performing the action worthy of performance (Yajyna) without any expectations of any transformation at any stage or without wondering whether the duty has vanished according to verse 17 or not. The transformation would come naturally and the stage depicted in the previous two verses would come one day on its own when the duty would dissolve and one would move effortlessly towards the Supreme. Duty has to be ascertained, by reference to scriptures, legal and social nouns, one’s own nature and by introspection ultimately, as long as it is necessary to do so and then it has to be performed without attachment. One must go on doing this for as long as the duty lasts without bothering about when the stage depicted in last two verses will come. It would come on its own.

The process of evolution of consciousness in this particular context is evident in ordinary life also. A child has to be told to observe certain etiquettes in social behaviour and to sacrifice their own comfort out of regard for elders. A child observes these norms rather reluctantly in the beginning. He finds it sometimes a bit of strain to follow the norms of social behaviour and he is concerned at times about foregoing some personal comfort for the sake of others. However, as he grows up, he finds it natural to observe the social etiquettes and show consideration towards others, particularly elders. He also observes that if he is willing to make sacrifices for others, his self interest is automatically looked after by others. On the contrary, if he behaves in a selfish manner, only concerned about his own well being, others are also hostile to him and undue conflicts are created. Thus, observance of certain social norms or duties, which he used to find at one time unnatural and pointless, now he finds most natural and gainful in the long run. He sees a harmony in observing these norms. They occur to him naturally. In fact, he cannot do otherwise. A stage comes when he observes the norms of politeness and modesty not because they pay in the long run (although they do indeed)but because they have become a part of his natural behaviour – he has come in harmony with them. The same happens in the case of an aspirant of Yoga also. At first, he observes the prescribed action having to ascertain it from scriptures, teacher, etc. with the expectation that it would lead to something good (this is the stage spoken of in verse 8). Then, gradually performance of Yajyna becomes so much a part of his natural behaviour that it occurs to him naturally and the motive force of expectation or desire gradually vanish. This is the stage depicted in this verse. Gradually, even the desire to attain union with Self is cast away. However, the journey continues on its own and one attains the supreme.

Kind Janaka, whose spiritual teacher was the accomplished sage Ashtavakra, is a well known example of a person who achieved Self realisation while remaining fully active in his kingly duties. It is indeed a great tribute to king Janaka that he has been quoted by Shri Krishna in Bhagavad Geeta.

People like Janaka have attained perfection through actions alone. They reached the stage depicted in verse 17 and 18 by continuously performing actions. One attains liberation from the bondage of actions by performing actions alone and not by abstaining from actions, provided, of course, that they should be for the sake of Yajyna and should be performed without attachment.

Another reason why actions must be performed is that welfare of the world is to be kept in mind. Welfare of the world, in a limited sense means setting good example for others as has been explained in the following verse. At a higher level, it means maintaining the cosmic balance, which is Yajyna itself.

Bhagavan Shri Krishna enunciates the principles of Loksangraha or welfare of the world. Even if actions are not necessary for a great man, he should not sit inactive. He has a responsibility of guiding others who are not enlightened and setting examples which can be emulated. This throws more light on verse 18. Even though a self-realised person has no self interest with anybody and he has no interest in anything done or left undone, looking to the welfare of the world (whether taken in a restricted sense or in a general sense of Yajyna) he must perform actions; he must guide others by setting examples for them.

Bhagavan Shri Krishna, the Lord of Universe, cites his own example. An ordinary person performs action either out of compulsion or out of desire. Either there is a compulsion of some law, social norm or some other circumstance, which may force a man to act, or there is something one wants to attain which motivates a man to act. Bhagavan says that in His case, both the reasons for engaging in activity are absent. As the Lord of the Universe, he already has everything that can possibly possessed. Hence, the question of His trying to attain anything that is unattained does not arise. Also, there is no duty that binds Him. He is not subject to any law, even Yajyna although He is ever established in Yajyna (verse 15). Yet Bhagavan is engaged in action all the time. His actions are unbound and free from desire incentive. Actions do not bind Him. In spite of performing all the actions of the world, He remains immutable and no doer, since He is devoid of the feeling of doership.

Bhagavan Krishna, the Lord of entire activity, states what would happen if He did not continuously engage in action unwearingly. ‘People in every way follow My example’ is a very profound statement and the secret of all the diversity and activity. If this is properly understood and known, one would not wonder why things happen the way they happen. Whatever the people appear to be doing – good, bad, pleasant, unpleasant, just, unjust, rational, irrational etc. – has origin in the Karma of Bhagavan. His action is the supreme cause of all the activity that is manifest. (Bhagavan has used this statement once again in verse 11, Chapter IV) That does not necessarily mean that all that happens is predetermined as a definite design by Bhagavan. Whether it is a design or free choices left to the laws of nature (Shri Krishna does not say what), it is in accordance with His own Nature and it does not create any inconsistencies or conflicts in Him.

Bhagavan says in His capacity as Jagadishvara (Lord of the universe) that since all the activity of the universe arises out of His action, if He did not perform action, the universe would perish. ‘Sankara’, which has been translated as ‘confusion’, means in a general sense ‘an order different from the prevailing one’. It can also mean disorder. It could be a design predetermined by Bhagavan in which every step has been specifically laid down leaving no free Will for anyone. Or it could be that some rules of the game have been laid down at the level of Nature and the game goes in accordance with free choices made from time to time subject to the rules. Or it could be a combination of a predetermined design and free will. (Shri Krishna has not said which of these is true) In any case, there is a divine order maintained in the universe. At the physical level, physical and chemical laws operate which govern the evolution of matter and energy. At the level of mind, intellect and ego, the law of Yajyna operates. Both these have their supreme cause in the divine action of Bhagavan. He is ever established in all the worldly activity. If he did not engage in action, this order would be disrupted.

It is worth pointing out that Bhagavan Shri Krishna has not clarified some questions that would normally arise in the intellect. For instance, he has not explained why He performs action when He is not bound to perform action and He has nothing to gain or lose from any action. If it is said that He performs action in order to establish the divine order in the universe, it may be asked why he wants the divine order to be maintained. What is the harm if this order is disrupted and the universe is destroyed? Why does He make a universe and that too a universe full of conflicts and diversities? These questions would always arise at the intellectual level and at that level they are unanswerable. All the `why' questions presuppose that everything has a cause (of which it is the effect) and the laws of causality are applicable everywhere. The fact is that causality resides only in the domain of intellect and has no applicability apart from it. As has been mentioned earlier, intellect exists only in the related field of appearances (Asat). At the level of pure consciousness (Sat) which is the ultimate existence, there is no intellect and no causality. Thus Bhagavan, the supreme Self is not subject to causality and His action cannot have a cause. The `why' question with reference to His action is invalid - it cannot arise. Similarly there is no question of His wanting to create a certain kind of order or His needing a certain kind of universe, because He is beyond `desire'. Desire exists only in the domain of mind, which is in the relative field of Asat only. Bhagavan Shri Krishna is beyond causality and desire. Hence, He has only explained what are the consequences of His action. He has not said why He performs the action. Taken either from the viewpoint of causality or that of desire, the question is spurious. In fact causality, desire and action are His own manifestations in the world of appearances (Asat) which reside in the domains of intellect, mind and physical universe respectively. He alone appears as causality to the intellect, as desire to the mind and as action to the physical senses. He is the ultimate cause of all that is perceived. He cannot be the effect of any cause.

Similarly a question arises whether the universe is predetermined or not? Do we really have a free will to exercise, or Bhagavan predetermines all whatever we do or even think. Can we know the future completely or partially? Bhagavan Shri Krishna says that 'people in every way follow My example'. People who do noble acts, the people who do evil acts, the people who save life, the people who kill, the people who are kind, the people who are cruel etc. all follow His footsteps. His action is the forerunner of all actions in the universe. At the same time Shri Krishna has made it very clear in Bhagavad Geeta that man has a free will to perform actions (effort) though not to shape final consequences (verse 47 of chapter II). Accordingly, at several places, Bhagavan has stressed the need to perform actions worthy of performance while remaining detached.

A full discussion of the issue of free will and destiny must be postponed to a later stage (verse 14 of chapter V). Here it will be sufficient to say that we must exercise our free will as long as we feel that we have a free will, remembering that whatever happens ultimately is in accordance with His grace, which is ever present and is taking care of us all the time.

Another question that normally arises is that of all that happens in the universe is according to His grace or His plan, why does one see so much misery, injustice, evil and conflicts in the universe? From the standpoint of Brahma, there is no distinction between good and evil, justice and injustice, happiness and misery etc. These distinctions exist only relative to our limited level of consciousness - our mind, intellect and ego. As our consciousness expands, these distinctions and conflicts vanish and the entire scheme of the universe is seen as harmonious and blissful. For example, when a child is given vaccination by a doctor to prevent a fatal disease, the child at his limited level of mental development, perceives this act as an unnecessary torture inflicted on him. He fails to comprehend why his mother, who loves him so much, is co-operating with the doctor to inflict this terrible pain on him. At his level of mental development, it is impossible for the child to appreciate why it is necessary for him to undergo that suffering. But his mother knows better. She is unperturbed and smiling and unmoved even as the child cries in agony. For her, there is no conflict at all. We are also children before Bhagavan. We do not know what is good for us and therefore we face conflicts at our infantile level of consciousness. Bhagavan Shri Krishna, our own beloved Self, knows better and blesses us with His inexhaustible grace all the time.

Sometimes it is believed that the teaching of Bhagavad Geeta may come in the way of material development because when one acts without attachment and without the motive force of worldly desires, one minimises his wants and the level of production goes down. This verse eschews any such tendency. Shri Krishna says that just as a person motivated by attachment and worldly desires is engaged in selfish action, so also the enlightened should be engaged in action without attachment, the motive force in his case being the welfare of the world. There should not be any tendency to reduce the level of activity as one gains enlightenment and discards attachment and selfish desires. The motive force of selfish desires should be replaced by the motive of welfare of the world. Thus a well to do farmer in a poor country who gains enlightenment should not cut down his agricultural product on the ground that now he has no attachment with money and no desire to earn more and more in his self interest. He should try to maximise his production, just as he was trying to do earlier out of self interest, realising that his country in poor and deficient in agricultural production and the welfare of the world requires him to maximise the production.

The teachings of this verse cannot be followed in an artificial or superficial way. It is not practicable for anyone to substitute the welfare of the world for self-interest as a motive force for performing actions unless there has been a genuine expansion in the consciousness. When genuine enlightenment is gained, one automatically acts whole-heatedly for welfare of the world which, in the most general sense means Yajyna and which is manifest as altruism selfless service of other etc. at ordinary level of consciousness.

Every field of activity (legitimate, of course) is important and every profession is noble. One can perform Yajyna remaining in any profession and performing any kind of activity. Of course, the converse also is true; no field of activity or profession guarantees by itself the supreme goal. One may be in a profession that is regarded as the noblest and yet he may go astray; he may fail to perform Yajyna. Advocating that certain fields of activity are nobler than others and that salvation is not possible unless one is in the right profession is creating conflict in the intellect. Prejudicing the mind of the ignorant by trying to impose any particular way of self-realisation is creating conflict in the intellect. Trying to tell the ignorant prematurely that the Self is beyond duty and religion and distinct one of good and bad, noble and evil must be given up in order to realise the Self is also creating conflict in the intellect because at these level of limited awareness, the distinctions of noble and evil, the norms of religion are every relevant to them and they must be observed. At a higher level of awareness, as one evolves, these distinctions and restrictions would drop off on their own. Telling the ignorant that the path of self realisation lies through every legitimate field of activity and profession, provided the actions worthy of performance in that field are pursued without attachment, is the right guidance which the wise should give to the ignorant. Also, they should, by their own example demonstrate how that could be done. Without demonstration, the preaching may appear impracticable.

This establishes that although Yajyna is the only way to gain this world and the highest good, Yajyna is not a unique path. A number of Yajynas have been enumerated in chapter IV (versa 25 to 30) and it has been said that the list is not exhaustive - there are many more Yajynas described in Vedas and all these are born of action (versa 32) through every valid field of activity and every legitimate profession, there lies a Yajyna. One should choose a profession suited to his nature (aptitude and temperament) and circumstances to the best of his discretion and then perform actions worthy of performance discarding attachment. If, at any stage, a change in profession is called for, it may be done but without any prejudice for any profession or any field of activity. It is not the kind of activity, but the perspective in which it is performed that is important. The intellect should not discriminate against any activity as such. Even activities like killing, stealing, telling a lie etc. which are usually regarded as evil can be noble if done while performing Yajyna. For instance killing even his own kinsmen in the battle was noble for Arjuna.

This also establishes that suited to every kind of nature that one may possess, it is possible to find a Yajyna leading to the highest good. No nature is intrinsically obstructive to progress. A wise man should try to guide every person according to his nature in the Yajyna suitable to him rather than tell him to change his nature, which would be impossible and would create discrimination in the intellect. One should choose one's path according to one's nature and circumstances. One should not go against one's nature. Every path of activity is noble and every nature is noble.

Bhagavan Krishna reveals a profound reality which is very simple to listen to, much more difficult to understand and still more difficult to be aware of. It is worthwhile comparing Shri Krishna's statement in this verse with that in verse 5 of this chapter in which it was said everyone is forced to perform actions by the Gunas of Nature. It the reality is that actions are performed by Nature only and our association with their ownership arises out of ego only, why did Bhagavan say in verse 5 that everyone is helpless against Nature? The reason is in the principle established in the previous verse: at every stage the knowledge and guidance must be in accordance with one's level of awareness. When the awareness is so limited that one is helpless against ego, what has been stated in verse 5 is applicable: one is helpless against Nature and its Gunas. There is no point in either wishing away the ego or preaching that ego is only a presumption. At a higher stage of evolution, one can be told that in reality no one performs any action - they are all performed by Nature - one only believes that one is performing the actions on account of ego. Now he is in a position to look beyond the ego. Moreover, if a person of limited awareness is told that, in reality, no one performs any action; he may misapply this knowledge. He may become complacent and even indiscreet in his actions thinking that he is not responsible for any action. Similarly, be may refrain from praising any one thinking that Nature alone is performing all actions. These problems would arise by artificially trying to grasp the supreme reality enunciated by Shri Krishna in this verse at the level of intellect while the ego is still deep rooted. A person who deliberately performs evil actions and thinks that he is not responsible because actions are done by Nature is not free from ego. As a matter of fact, it is his deep-rooted ego only, which says, "I am not responsible." The moment one separates oneself from another, the ego arises. It is the sense of `another' rather than of self-which gives rise to ego. The statement that `Nature is responsible for evil actions, I am not responsible' is an egoistic statement because `I' is being defended against `another' viz. Nature. If there is no `another', there is no ego vanishes. Bhagavan Shri Krishna's statements in verses 22, 23 and 24 are entirely free from ego, although on the face of it, they look like egoistic statements. This is so because His Self is the self of all. Nature also is a part of it. He does not disown anything. There is no `another' for Shri Krishna. Everything is Him.

Similarly, a person of limited awareness who refrains from praising any one does not do so out of a genuine appreciation of this verse, but out of the distinction he creates between Nature who does the action and the `another' whom he refrains from praising. This also is a play of ego.

When the awareness of Self is gained, one gets the true import of the verse. We are all Self without any distinctions and the Nature also is our own. All the activity which appears to be done by different living beings contributes one integrated fabric which is put into operation by our own Natures. When one is deluded by ego, one creates distinctions in the integrated matrix of activity as well as in the agency of performance. One says that this action is done by A, that one is done by B and so on. When this happens, sometimes one praises and sometimes condemns oneself or `others'. Conflicts arise where there are none. Conflicts are created by distinctions born out of ego. As a matter of fact, all actions are part of an overall consistent matrix, rather than being isolated and conflicting pieces and they are put into operation by Nature which is our own.

It is on account of ego, that Nature appears external, full of conflicts, oppressive and overpowering. The helplessness against Nature depicted in verse 5 by Shri Krishna is necessarily experienced as long as the ego is not transcended. When one is able to look beyond the ego, the same Nature is seen as internal to self, our own, blissful and consistent. Instead of feeling helpless against Nature, one freely and blissfully plays whatever role is required to be played in the game of Nature.

It is worthwhile reviewing the teaching of the versa 47 of the last chapter also in the light of this verse. There appears to be a contradiction between the two. If all the actions, in reality are performed by the Gunas of Nature, what is the meaning of saying that one has a right on actions alone and not on its fruits? If one has a right on actions, it means that actions are performed by him. If actions are performed by Nature, not only the fruits but even actions are beyond one's control. In fact verse 47 of chapter II is addressed to Antahkarana, consisting of the mind, the intellect and the ego, and not to Self. Antahkarna is a part of Nature. It has a right only over actions in the sense of effort while the fruits of actions or ultimate outcome are beyond it. When Nature as a whole is taken, actions as well as their fruits fall fully within its domain and they are interwoven harmoniously and consistently. When one's awareness is limited, one knows only the Antahkarana and therefore one needs verse 47 of chapter II. When one knows the Self, one does not need this verse (of chapter II) or verse 5 of this chapter. The entire game of Nature is seen as an integrated whole.

Although Nature is one, creation in it starts as a result of the disturbance of balance among the three Gunas - Sattava, Rajas and Tamas. The material world; the five senses; mind, the innermost sense; intellect and ego are created by the three Gunas and they are permeated by them. The entire fabric of Nature consists of three basic constituents - agencies of perception (which are the senses, mind, intellect and ego) the objects of perception (which is the entire physical universe, feelings of happiness, sorrow, positive and negative emotions, thoughts, loss and gain, reasonable and unreasonable, feeling of mine and anther’s pride and humiliation etc.), and the action which is the act of perception or interaction between the agencies of perception and the objects of perception. The entire action in Nature is an interplay of the instruments of perception and their objects. The material universe with its activity is perceived by the physical senses (associated with vision, hearing, smelling, taste, and touch). Happiness, sorrow, emotions, pleasant and unpleasant thoughts are perceived by the mind, loss and gain, rationality or otherwise of a situation is analysed by the intellect. Feeling of ownership, pride and humiliation, victory and defeat are experienced by ego. Now anything appearing as action in the world is an interaction between these senses, mind, ego and intellect with their objects. All these are permeated by the three Gunas. Thus, a person performs a noble action because his mind, ego and intellect being under the influence of Sattava Guna at that time, perceive their objects accordingly and command their organs of actions accordingly. Similarly when the mind, ego and intellect are under the influence of Tamas Guna, Gunas, the perception is distorted accordingly and an evil action is performed. Rajas Guna gives rise to selfish activity. The mind intellect and ego, which govern the entire human action, are always permeated by the three Gunas, the basic modes of Nature which are the basic ingredients of the entire creation. The nature of the activity is determined by the Guna that preponderates that time.

It may be wondered that if, in all the activity, Gunas act upon Gunas and the mind, intellect and ego react in a situation only according to the influence of Gunas, where is the right to action or effort? If at any time Tamas Guna happens to dominate our mind, intellect and ego, are we bound to perform an evil act or is there some saving clause? The answer is that there is definitely a saving clause, discretion at the level of intellect which arises out of past associations and memories called Samskaras. Memories of past experiences are stored up in mind, intellect and ego, which interacts with the instantaneous motivation of the Guna which, dominates at the time in question. If the motivation of the Guna is stronger than the force of Sanskaras, which oppose it, the action takes place in accordance with the preponderate Guna. If the Sanskara is stinger, it determines the action (of course if the Guna and the Sanskara happen to be in the same direction, there is no conflict). When Sanskaras are weak (possibly on account of past actions and experience being haphazard), the actions are more or less determined by the Gunas which prevail at the time in question and we say that the person has a weak will power. A person with strong Sanskaras is said to have a strong will power and for him the prevailing Gunas at any particular time makes very little difference. His actions are mostly determined by Sanskaras. Thus one can say that in any person's behaviour, the Sanskaras act upon the Gunas. However, since the Sanskaras are nothing but past experiences and actions which, at one time or another were motivated by Gunas, it is still right to say that ultimately Gunas act upon Gunas in every way.

Hidden behind the veil of Sanskaras and the prevailing Gunas at various times is the grace of Self which operates all the time whether we are aware of it or not. As long as one's awareness is limited senses, mind, intellect and ego, one is not aware of the grace. Then, the incident wave of Gunas, the building up of the Sanskaras etc. is seen as random and accidental processes. For him, effort is determined by the motivation of the prevailing Guna and the force of Sanskara while the final outcome is determined by circumstances and chance or fate which is an entirely external factor. One the contrary, when the awareness expands beyond the senses, mind, ego and intellect, one sees the operation of grace in the incident waves of Gunas, in the process of building of Sanskaras, as well as in the nature of final outcome also. (Even the process of expansion of awareness, which makes the grace visible, is an act of grace only.) When the awareness has fully expanded, Self is fully in view and one sees nothing but grace in anything that happens. Then, the incident Gunas as well as Sanskaras lose their motive force. The entire field of Nature is seen within the Self and as an act of grace in which the part to be played by every being is seen very clearly. Senses, mind, intellect and ego, permeated by divine consciousness of Self, attain divine perspective and perform their respective roles effortlessly and blissfully. Knowing that in all activity, Gunas act upon Gunas (Nature plays the entire game), the knower of the truth does not wander, has no doubts, conflicts, agonies and involvement. He sees the whole game and plays his part effortlessly and without involvement. He is not attached.

The perspective of the knower of truth who sees the entire game of Nature as Gunas act upon Gunas (last verse) cannot be imposed on the ignorant of limited awareness who does not know the whole and who is caught up between the motivation of Gunas and Sanskaras. It would be a folly to try to cultivate the supreme perspective and knowledge contained in the previous verse at the level of intellect. It is impossible to explain in words how the world looks like to a person who has lived all the time in a well.

Until full awareness is gained and one knows the whole, the perspective is bound to be limited and as long as that is so, one is bound to be attached in the actions of the Gunas. Shri Krishna says that it is not necessary to disturb them from this stage of attachment in order to enlighten them. Let no one preach that as long as attachment from all actions and Gunas is not removed, every effort towards enlightenment is futile and no progress is possible. If attachment towards some of the objects or actions is very strong, it need not be uprooted right in the beginning. Progress, in spite of this attachment is possible. At the suitable stage, the attachment would drop off automatically. That is an immense promise and rays and rays of hope for all of us who are not able to get rid of our attachments. We can move on in spite of attachments. All that is required is, then, faith and sincerity. A concrete technique has been prescribed by Bhagavan in the following verse.

This verse throws a great light on the technique of teaching also. The teacher must communicate the knowledge at the level of the student so that he can grasp it. An expert in agriculture should not tell a village farmer that unless he spends years and years in an agricultural university and obtains the required qualifications, he couldn’t do farming. He must impart useful knowledge in farming suitable to the village former at his level of understanding. Similarly, a spiritual teacher must communicate the useful knowledge at the level of awareness of the student. He should not disturb the student by asking him to do what is impossible at his level of awareness.

It is worthwhile comparing verses 26 and 28 (this verse) which propound similar principles. Verse 26 says that the path of evolution or Yajyna lies in every field of activity and no kind of nature is obstructive to the path of Yoga while this verse says that an easy and practicable technique is available at every starting point - even when attachment is deep rooted. The net conclusion is that irrespective of the kind of nature one possesses, irrespective of circumstances and profession and irrespective of the handicap that attachment is deep- rooted, progress is not only possible but can be made in a natural way without creating conflicts and tensions. This verse had to come after the last one, lest an impression may remain in the minds of the students that unless one rises to the level of verse 26, everything is useless.

Bhagavan Shri Krishna reveals an immortal technique, which is applicable at every stage of evolution and is suitable to every kind of nature and in every field of activity. All that is required is faith and sincerity.

The most important part of Karmayoga is being able to perform the righteous action in any field (Yajyna) without `fever' - tension, conflicts, torment etc. If one can do this, the path becomes natural and easy. Knowing the righteous action at any point of time does not pose many problems (verse 2 of chapter can enlighten the path whenever it is not clearly visible). The main difficulty arises in `fight without fever' - following the path of Yajyna without tensions and conflicts. Shri Krishna tells in this verse how to perform Yajyna, in the face of conflicts and tension, without fever.

Bhagavan says that dedicate all the actions that you do to Him which truly belong to Him only. The desires may still be strong in the mind, attachment to worldly objects may still be strong, intellect may also not be yet free from confusion and delusion, even the ego may be troubling still, but surrendering all actions to Bhagavan with faith and sincerity calms the mind, intellect and ego and puts them on their natural path of evolution. Surrender to Bhagavan enlightens them and gradually His awareness is gained and the attachment drops off at the appropriate time.

Being free from expectation means leaving all the desires to be fulfilled by Bhagavan in the way He pleases. One may speak out his desires, expectations and apprehensions to Him and then surrender everything to Him, not having any expectations from Him recognising that he knows better and He will take care of all these as far as they are consistent with the supreme good. Being free from expectation is leaving the best judgement to Him in every way knowing that He knows the best and not keeping any expectation back from Him.

When all the actions have been dedicated or surrendered to Him in this way, nothing remains as `mine'. If still the feeling of `mine' persists, the surrender is not complete. When the surrender as taught by Bhagavan Krishna is made, the ego is subdued by His divine presence, the mind becomes free from `fever' and the intellect, which was confused earlier starts seeing the way.

The technique taught by Shri Krishna in this verse is very practical and suited to every kind of nature and at every stage of evolution. Needless to say, it is not a one-time operation. It should be practised as a daily meditation on the lines suggested during the discussion of verses 2 and 61 of the last chapter. Also, it should be made a matter of constant remembrance while remaining engaged in various activities also.

Finding fault with Bhagavan or with others comes in the way of progress. Analysing a certain action and searching its defects for the purpose of making improvements or making a person aware of his shortcomings with a genuine and sincere desire of helping him to overcome them is not fault fighting. But finding faults for the sake of finding faults, for the sake of fostering one's own ego certainly hinders one's certainly hinders one's progress.

Shri Krishna proclaims that all whose who follow His teaching mentioned earlier with faith and with an intellect free from fault finding are released from the bondage of actions.

But those who find fault and do not follow My teaching, know them to be deluded about all knowledge, deemed and senseless. (32)

Remaining free from fault-finding mentality and following the teaching of Bhagavan contained in verse 30 is absolutely essential for making progress and for achieving the purpose of life. Those who are away from this, are away from all knowledge. They are deemed because they fail to fulfil the aspirations in this world also. Their `Chitta' has been destroyed by the turbulent mind (Achetasah).

What happens to such people? Are they doomed for ever? Is there no future for them at all? It cannot be so, because, in essence, they are also Self. The grace of Self is equally on them as it is on others. Behind their conduct also, is the operation of the same grace of Self which guides the persons described in the previous verse. Bhagavan has declared in verse 23 "Man in every way follow My example". How can anyone be doomed and destroyed forever then? One day, by His grace, these people (given to fault finding, devoid of faith and reluctant to follow Bhagavan's teaching) also can turn the corner. As long as they do not have faith and do not follow the teaching of Bhagavan, they are doomed, but one day they can also be transformed by His grace. The progress may be slow or fast or it may not start for a length of time, but the grace operates all the time in His way.

His grace makes no distinctions; the distinctions are created by the limited perspective of ego. Like sunlight His grace is equally available to all, but those who live in dark rooms are deprived of it. The distinctions are created by the kind of houses we live in and not by sunlight. Even the persons referred to in this verse as doomed, deluded about all knowledge and senseless, have the potential of Self-realisation. Ultimately, they are nothing but Self. Even behind their ignorant behaviour is the operation of grace only. As long as our awareness is limited, we cannot see and feel this grace everywhere. We cannot understand why the same grace, which uplifts a person in no time, could be behind the senseless and ignorant behaviour of a person who is away from faith and all knowledge. When we have the full awareness of Self, we feel the grace everywhere and we see no inconsistencies. We are not even perplexed by the divergent ways of grace because in every way we see unity in diversity and diversity in unity.

Bhagavan Shri Krishna is imparting the Yoga of action at the level of sense bound consciousness - in the world of quality. Hence, He makes a distinction between the kind of people described in the previous verse and those described in this verse. As long as the awareness is limited, this distinction is a reality and must be borne in mind. One must try to emulate the persons referred to the previous verse and should not behave like the persons referred to in this verse. Within the framework of our limited awareness, we must follow the teachings of Bhagavan Shri Krishna.

As long as we are living in a particular kind of house, we must sit in a particular room opening certain windows or doors in order to get sunlight and we must avoid rooms that are dark. When we come out of the house, we need not do anything to get the sunlight; it is all round us. To ignore the distinctions that exist with respect to the limited awareness that we have is hypocrisy. To try to impose the perspective of a self-realised person, in which the distinctions do not exist, upon a person of limited awareness is disturbing him (verse 29).

No one should try to go against his nature. No one should try to restrain his nature. It is futile as well as unnecessary. Following one's nature, one can follow the Yajyna and achieve the highest goal.

All beings follow their own nature and the enlightened person also follows his own nature but there is a difference. A person of limited awareness feels bound by his nature. Often he sees conflicts in his nature and tries to go against it. This leads to self-inflicted tension, strains, stresses and complexes and serves no useful purpose. The enlightened person follows his nature but he does not feel bound or oppressed by it. He clearly sees the path of Yajyna consistent with his nature and follows it without any conflicts or tensions. Living in a particular kind of house, one person may be unhappily wondering why he does not get sunlight in a particular room as his neighbours do and why he has to sit in a particular room opening certain windows or doors only to get sunlight. He may feel that he is unlucky as compared to his neighbours, which is the reason why he has difficulty in getting sunlight. Another person, who is enlightened, would not be interested in comparing his house with his neighbours. Knowing that in his house also it is possible to get the sunlight that is the same as received by his neighbours, he would do whatever is necessary to get the sun in his house. This illustrates the difference between the ignorant and enlightened man.

Bhagavan Shri Krishna qualifies the principle enunciated in the previous verse. One must follow one's nature, but let no one think that being overpowered by attachment and aversion also is a part of his nature. The purpose of this verse is to forestall any such dangerous conclusion, which somebody might derive from the previous verse. Bhagavan says that the attachment and aversion are located in the objects of the senses. They are experienced, of course, when the senses come in contact with their objects but one must not be carried away by these two enemies.

Since attachment and aversion (which is the negative extreme of attachment only) are located in the sense objects; they are bound to arise when the senses move among their objects. They cannot be eliminated or avoided. But it is within one's power not to be carried away by them, not to be overpowered by them. Shri Krishna says that one must not come under their sway.

Since attachment and aversion arise when the senses come in contact with their objects, it could also have been said that they are located in the senses, but that would have given the impression that they are a part of one's nature and one must go against one's nature in order to overcome attachment and aversion. Bhagavan has amply made it clear that the path leading to the highest good (Yajyna) passes through the sense objects. Hence, He says that attachment and aversion are located in the objects. They are bound to be encountered when senses come in contact with their object, but they should not be allowed to dominate us. They should be ignored One should be indifferent to them then they are powerless.

One's own Dharma is that which is suitable to one's nature, circumstances and the stage of one's evolution. It can be performed. Dharma of another cannot be performed because it may mitigate against one’s nature; it may not fit in with one's circumstances or it may not be possible at the particular stage of one's evolution. In the path of devotion, worship of God for fulfilling one's worldly desires is certainly inferior in merit to selfless worship, but if at the particular stage of evolution the latter cannot be followed, the former must be practised. Lather, at a suitable stage, with the grace of God, selfless worship will become possible and will automatically occur to the devotee. One should not try to impose a Dharma on oneself, which is not suited to one’s nature, circumstances and the stage of one’s evolution, even if it is superior in merit. Following one's own Dharma, one can attain the supreme. Even death in one's own Dharma is Shreya - leading to the goal of life. In fact death is of no consequence. It does not come in the way of progress. On the contrary, it is a necessary stage in one's further progress like any other. If further progress is not possible without leaving the present body, death must come at the appropriate time so that further progress is possible. Following one's Dharma if death is encountered, it must be met. It would lead to Shreya. The real danger is not in meeting death but in running away from one's own Dharma, by which one would lose the path of Shreya. The Dharma which is not one' own, is dreadful and dangerous because it goes against one’s nature and is impossible to follow without creating conflicts and tensions within.

Sometimes it is thought that one's own Dharma, in this verse, stands for that Dharma which is decided by the society arbitrarily at the instance of the powerful sections of society.

Hence this verse, according to this interpretation, teaches obedience and subjugation of the prevailing social order and discourages any move on the part of the downtrodden to uplift themselves. According to me, it is completely out of tune with the teachings of Shri Krishna to confine the meaning of one's own Dharma to such a narrow sense. On the contrary, if the society has arbitrarily fixed anybody's role, which is against his nature, or even against human values, it is one's own Dharma to fight against it and overthrow such a social order. One’s own Dharma must be interpreted in a wider sense.

Shri Krishna has been addressed as Varshneya being a member of the Vrishni family belonging to the Yadava class.

In the beginning of the chapter, Arjuna wanted to know why he should indulge in action at all. Now he has understood the theory of righteous action so well that he is at a loss to understand why a person is driven to commit sin.

It may be surprising that Arjuna has asked this question at this juncture when Shri Krishna has said in verse 34 only that attachment and aversion are the enemies be setting the path of progress. But Arjuna's question is more fundamental. True, attachment and aversion are enemies and they must not be encouraged. They must not be allowed to overpower us; but what motivates us to come under their sway? What motivates a person to leave the path of Yajyna when it is known to lead to the highest good from a worldly as well as divine point of view? What is that motive force which takes a man astray from the path of Yajyna although he knows that he is committing a sin?

Desire arises out of attachment and anger arises out of aversion. When one comes under the sway of attachment and aversion, one is overtaken by desire and anger. Just as attachment and aversion are the positive and negative aspects of the same contamination, desire and anger are positive and negative manifestations of the same force (Here, as in earlier reference, anger must be taken to mean all the negative emotions like frustration, depression, resentment, anger etc.) Shri Krishna has not called this force by a unique name. He has called it desire and anger at the same time.

As long as the Self remains in His unlimited glory, desire or anger does not arise. When, by the action of Rajo Guna, the self is limited by himself, desire arises restricting the flow of consciousness in certain directions. Thus, desire is born out of Rajo Guna. When this flow of desire is obstructed by a flow in the opposite direction, anger is produced. Both desire and anger are produced out of limitation or ignorance created by Rajo Guna. Shri Krishna has called it all consuming, because desire can never be satisfied and anger destroys the intellect. All sinful actions are committed by a man under the motivation of desire or anger. Hence, Bhagavan has called it most evil and enemy here.

The word `here' is significant. It is only as long as one is `here' under the sway of the three Gunas and body consciousness that there is any enemy. When one has known the Self beyond the three Gunas, there is no enemy at all. Ultimately, as has been later revealed by Bhagavan Shri Krishna, Self alone is the friend of Self and Self alone is the enemy of Self.

All the three similes are very significant and they illustrate different aspects of the phenomenon, which cannot be illustrated by one single example. Just as the smoke arises from the fire and covers it, so the ignorance arises from the Self, but covers it. Dust is external to the mirror. So also, to a person of limited awareness, ignorance, miseries of life, anger etc. appear external to himself. Embryo is covered by the amnion but is supported by it. Similarly, the desire, although overshadows the Being, keeps Him active and gives rise to the wonderful creation of universe.

Bhagavan Shri Krishna's statement `This is covered by that' is also very significant. As long as everything is seen as `This' (the Self), there is no duality and there is no enemy. There is no cover. The moment the feeling of `that' or another arises, duality is born which overshadows the Self. The entire process of ignorance, interplay of desire, conflicts and miseries arise out of the covering of `This' by `that'. The moment one is aware that only `This' exists and there is no `that', ignorance vanishes alongwith duality.

`Kamaroop can be translated as `in the form of desire' and also as one which can take any form at will. Both the meanings fit into the context. The later meaning, however, keeps the scope of the verse wider. With this meaning, Shri Krishna has not pinpointed what it is exactly which is the constant enemy of the wise. All that He has said is that it is insatiable fire and it takes various forms at will - sometimes desire, sometimes anger and sometimes doubt or confusion etc. By calling it the constant enemy of the wise, Bhagavan has made it clear that it can never be completely rooted out. It is a part of nature. It arises out of Self. It is Self. To overcome it, its real nature has to be known. The real nature of Self who is the infinite reservoir of all knowledge and ignorance, attachment and renunciation etc. should be known. It has not to be fought against or eliminated. It has to be known in essence and in the right perspective.

It uses the senses, mind and intellect as tools and deludes the `dweller in the body' - the Self bound by body consciousness, the Jivatma. The unbound Self is never deluded. For Him, delusion itself is His own play.

Anything, which is finite, limited by appearances, can become a means in this game of delusion. The senses, mind and intellect, and the sense objects come in this category.

Senses are the first to get deluded. Hence, as a first step, Shri Krishna prescribes their regulation or organisation. `Niyamya' means having made amenable to rules. It does not mean suppression of the senses and it also does not mean giving them undue encouragement or freedom. It means regulating their freedom in an optimal way.

The technique for shaking off this enemy, apart from regulating the senses, has not been specified yet.

In Kathopanishada, a simile has been given according to which Jivatma, the dweller in the body is like the traveller in a chariot the body is like the chariot, the intellect is like the charioteer, mind is like the reins, senses are like the horses and the sense objects are like the roads. The man of deluded intellect and uncontrolled mind is like a chariot driven by an incompetent charioteer who has not been able to control the horses. But who can control his mind and senses with the intellect is like a competent character, who uses the rains to control the horses properly.

The simile is very instructive. Uncontrolled horses are tempted by stray roads, which may be full of grass but may not lead to the destination. Disciplined or regulated horses follow the correct road. Similarly, unregulated senses are tempted by their objects but when they are regulated, the temptations become ineffective. Although, normally, horses can be controlled by reins, if they go too much out of control, they have to be calmed down tactfully before they are amenable to the control of the reins. Similarly, when the senses have been disturbed too much, they are not amenable to the control of the mind. They must be regulated first before they can be controlled by the mind.

Even though the senses are the least subtle according to this verse, Shri Krishna has prescribed their regulations as a first stop in the previous verse. The reason is that until the senses are regulated, the power of the mind cannot be realised. When the senses are regulated, they are controlled by the mind but when they are left unregulated, they pollute the mind and then the mind is not able to control them. Similarly, in a normal state the mind can be controlled by the intellect, but when the mind is too much disturbed, having been deluded by the senses, it deludes the intellect. To realise the power of mind, intellect and beyond, it is necessary to regulate the senses first, as prescribed in the last verse. When the mind becomes normal, the intellect also would return to normalcy and would guide the mind properly.

When the senses, mind and intellect return to normalcy, His power who is beyond even the intellect can be tapped.

Once the senses are regulated and the mind and intellect have returned to normalcy, it is possible to realise the power of Self who is beyond even the intellect. Knowing the Self is enough for making powerless this enemy who can take various forms like desire, anger etc. at will. When the Self is known at the level of pure awareness or consciousness in His entirety, there is no trace of ignorance, desire, anger or fear. Then Self alone is, full of peace, bliss and harmony. That is why Bhagavan talks of `stilling the Self by the Self'. Nothing external to the Self can calm the Self because there is nothing external to Self. Ignorance, desire anger etc. arise in the Self and disappear in the Self only.

In this verse only Bhagavan Shri Krishna has thrown light on the technique to subdue the `Kamaroopa' enemy. There is no use fighting against it. It is difficult to subdue that way. Since the Kamaroopa enemy arises out of ignorance, the fight against it is also full of ignorance only. The real key to win it over is not to fight against it but to ignore it and fix attention on something for beyond it - the Self. When this is done, it is rendered powerless; it already stands subdued.