Vivasan, the sun god, lived in the beginning of the current Kalpa. One Kalpa, the day of Brahma, is equal to fourteen Manvantaras. One Manvantara is equal to seventy-one Chaturyugis. One Chaturyugi, consists of Satyuga, Dwapar, Treta and Kali yuga. The span of a Chaturyugi, equals 43.2 million years. Shri Krishna was born towards the end of Dwapar yuga of the current Chaturyugi. Yet He says, very casually, that He had taught this yoga to Vivasvan who lived in the beginning of the Kalpa. This is going to provoke Arjuna into asking a question.

It is significant that this supreme knowledge was given first to Kahatriyas, the men of action, rather than to Sanyasis. Now also Bhagavan Shri Krishna is giving this knowledge to a great Kshatriya on a battlefield.

The yoga has been called immutable because it is useful for all times. In fact it is beyond time. The Sankhya of the second chapter and the Karmayoga of the third chapter are different aspects of the same yoga. Its form of presentation depends upon the kind of question asked by the pupil. The substance is the same and this substance is immutable.

Although the yoga is Absolute and immutable in substance, this substance was lost when it was handed down from generation to generation. This is very natural. For the purpose of communication, it is bound to be interpreted in various ways and over a period of time the interpretations would overshadow the substance. When the substance is lost, it can be revived only by a great sage or Avatar.

Bhagavan Krishna tells Arjuna that what has been told to him is nothing now, but it was propounded by Him long back. The necessity of its revival by Bhagavan has arisen after such a long time. Arjuna is, indeed, very fortunate. We are also no less fortunate that we live so close to the great event - a few thousand years. In the current Kalpa, this supreme knowledge has been taught by Bhagavan Himself only twice, and we live very close to the second event.

In fact Arjuna is more fortunate than even Vivaswan. Vivasvan knew the yoga, which has been propounded so far. But, what is going to be revealed new in the remaining fifteen chapters is something new- something very special indeed!

Shri Krishna has emphasised that this yoga is primarily meant for royal sages, man of action rather then the man of recluse.

The construction of the second line is such that Shri Krishna could be meaning `this (yoga) is a noble secret' or be could be meaning that the fact that Arjuna is His devotee and friend is a noble secret. So far Arjuna has created Bhagavan Shri Krishna seems to say `you are my friend and devotee, but you do not know it yet; it is a noble secret'. The same is indeed true of all of us. We are His friends and devotees too but we are not aware of this noble secret. This realisation, this awareness has to come to us in the form of knowledge.

Bhagavan Krishna seems to be concluding the discourse on Yoga. If no further question has been asked, probably Shrimad Bhagavad Geeta would have ended here. But Bhagavan knows that there is something more to be learnt by Arjuna, so He has made sure that Arjuna asks a question. In spite of all the exposition of Sankhya Yoga and Karma Yoga so far, the revealing of Shri Krishna's divine nature is essential in order to transmit this knowledge at the level of awareness. Arjuna has to see himself as `Shri Krishna's devotee so that His grace can be felt fully. But this is not possible unless as opportunity is created. Arjuna has to put a question or doubt about Shri Krishna's real personality. By mentioning very casually that He gave the same knowledge Vivasvan millions of years back, Shri Krishna has made sure that Arjuna would ask the required question.

Arjuna seems to think that Shri Krishna is an ordinary human being He is surprised how Shri Krishna remembers what happened during His birth so far back in time. It is possible for someone to recollect his previous birth or at the most the birth previous to that, but to remember a birth so ancient is humanly impossible. Hence, Arjuna demands an explanation.

But it is a folly to think that Arjuna is merely challenging Shri Krishna's statement. He has not said `how do you say that you proclaimed this yoga to Vivasvan who lived millions of years ago?" He has said `how should I know..." May be Arjuna knows that Shri Krishna is the Divine Self and knows everything, but he too wants his level of awareness to rise to such a level that when Bhagavan says that He did something millions of years ago, his intellect should not question it.

Arjuna's question, thus, is much wider than it seems at first sight. He does not merely demand an explanation from Shri Krishna, but he wants to know at the level of awareness, apart from Shri Krishna's word, how Shri Krishna exists beyond the birth and death of His body.

So far, He has referred to his divine personality only at a few places. By and large Shri Krishna has pursued the teaching without bringing in His divine personality. In chapter II, verse 61, Shri Krishna had to advocate `surrender to Me' Out of necessity. There is no way to cross the barrier of ego and senses except by means of a personal devotion. In verse 3, chapter III, He mentioned that He had expounded the path of knowledge and that of action of old. Arjuna did not challenge this statement firstly because he was too preoccupied with his main question and secondly `of old' could mean sometime back in the present birth also. In verse 22 to 24 of the last chapter, Bhagavan Krishna clearly spoke as the Lord of Universe, and again in verse 30 He prescribed dedicating all the actions to Him as a means to perform the righteous activity without tension or fever. However, Arjuna did not challenge Bhagavan at that time. This also shows that Arjuna's question was not a mere challenge but it was a request to Shri Krishna to uplift his awareness so that he may be able to see what was hidden from him.

Shri Krishna has also taken Arjuna's question in its widest sense. In the subsequent verse, He has given a categorical explanation of Arjuna's doubt, but He has continued the discourse further to elevate Arjuna's awareness so that he knows His real divine nature. When this happens finally, Arjuna knows the noble secret (last verse) that he is Bhagavan's devotee and he comes out with a highly emotional and unrestrained prayer for Him. Before that stage, however, some more intellectual doubts have to be precipitated and removed which is done in chapters V and VI.

With this question of Arjuna, the discourse enters a new phase, permeated with devotion.

Shri Krishna answers Arjuna’s question categorically and emphatically and makes it abundantly clear that He is no ordinary human being. For an ordinary human being, it may be possible to remember one or two previous births; but someone who knows all the births of everyone has to be God Himself. Shri Krishna says that He knows all the births of Himself as well as Arjuna’s. This is a startling revelation!

Bhagavan Shri Krishna has begun revealing His divine personality. Though He is unborn, He takes birth in the world. Though He is immutable, He appears to be assuming and changing His form. Though He is the Lord of all beings, He assumes the form of one of such beings, which appears to be subject to birth and death and other laws of nature. The link between His unborn, unmanifest, immutable and formless state and the manifest state in the form of a being is Nature which is His own and which has the power of creation.

In fact what Shri Krishna has said in this verse is applicable not only to His divine incarnation but to the entire world of manifestation. Every manifestation is His manifestation only and comes into being through the power of Nature. In any manifestation, the same unborn, immutable Self is existent who is the Lord of all manifestations. However, the mystery is that He knows all His manifestations (previous verse) but His manifestations do not know Him; although, in essence, they are not other than Him. We do not know ourselves beyond our individuality consisting of the physical and psychological form. We are limited by our manifestation, our appearance. He is not limited by any of His manifestations. Since our awareness is limited to our individuality, the Nature appears external to us. It binds us, puzzles us and deludes us. We have to fight against it. He who knows Himself to be unborn, immutable and the Lord of all beings owns the Nature. It is Atmamaya (His own nature) for him. The Maya is His own nature. He is not bound by it. It is not as if being subject to Nature, He took birth in the universe. Utilising the power of His own nature, He takes birth in the world and lives like a human being.

Shri Krishna states the principle of restoration of cosmic balance by divine incarnations. Even in the state of equilibrium, Dharma and Adharma coexist in the world, but they are capable of maintaining themselves in equilibrium and the process of evolution goes on. However, there are times when this balance is disturbed so much by the decay of Dharma that it cannot be restored without the activity of a divine incarnation. Then Bhagavan, the unborn, immutable Self, the Lord of all creation takes birth as one of the beings. A divine incarnation has full awareness and Jynana even at the time of birth, although He observes all the rules of the game and behaves like an ordinary human being subject to Nature. When Bhagavan Shri Krishna used to graze cattle as a child, one day Brahma the Lord of creation and wielder of Nature got taken in by his innocent and childlike behaviour and thought that this innocent child could not be Bhagavan. Brahma tried to trick Shri Krishna by his power and removed all the cows and cowherds out of Shri Krishna's sight. Shri Krishna quietly created exactly similar cows and cowherds who lived normally for a year without anybody knowing what had happened. Ultimately Brahma realised his fully and apologised to Shri Krishna while the latter had half eaten rice and curd in his hand. When even Brahma, the wielder of Nature, can be taken in by the actions of Shri Krishna, who can fathom them?

The birth of a divine incarnation in the world has immense influence on humanity. On a smaller scale also, it is well in evidence that social change seldom takes place without enlightened personalities.

This verse extends far beyond its meaning. Although the meaning is clear, categorically and unambiguous, the impact that the verse has, cannot be explained by its meaning. It carries a message of divine assurance for humanity.

A divine incarnation protects and encourages the righteous. The obstacles of Nature in the shape of the wicked - the followers of Adharma - tend to hold up the progress of an aspirant of Yoga. When the Adharma dominates, it may be very difficult for the righteous to pursue their goal without divine help in the form of a worldly manifestation (of course a person who has already attained Yoga, would not need such a help). The destruction of the wicked has mysterious connotations. By destruction of their body, Bhagavan liberates the wicked from their sins. In fact it is a very special privilege to be born as Kansa, Chanura, Putana etc. who got rid of their sinful body and past stock of Karmas at the hands of Bhagavan Shri Krishna and achieved union with Him with enviable ease. It may be worthwhile giving up all the knowledge, austerity and devotion for the sake of being born as a demon who is to meet his destruction at the lotus hands of Bhagavan Shri Krishna.

When Bhagavan sees that the body or even individuality of a wicked person is coming in the way of his further evolution, He destroys it. It is destruction of his wicked personality and not destruction of him. In essence, everybody is indestructible - whether saint or wicked because everybody is Him in the essence. As a matter of fact destruction of ego and destruction of individuality is the final goal of Yogis also. Worthy of worship are the wicked, who achieve this destruction at the hands of Bhagavan Himself. In essence, protecting the righteous and destroying the wicked is the same. Bhagavan employs either of the two depending upon the course of evolution of the individual in question. If it is a saint on his path of spiritual evolution, Bhagavan protects, sustains and encourages him so that he may complete his evolution and fulfil his mission in achieving divine consciousness. If it is a wicked personality who has been suffering and falling lower and lower down the ladder, at an appropriate moment, Bhagavan appearing as a divine incarnation destroys his wicked personality altogether. Since there was nothing left in him except the wickedness, he now achieves union with Bhagavan instantaneously. A wicked demon about to meet his destruction at the hands of Bhagavan is as fortunate as a Yogi about to get Brahmanirvana.

Indeed the birth and activity of Bhagavan Krishna are divine. He is born again and again to restore the equilibrium of Dharma and yet He is ever unborn. The birth appears to bring Him in the mortal world but it does not bind Him. His activity is truly divine, because even while destroying the wicked, He is blessing them with eternal liberation. He does takes care of everyone ultimately - saint or wicked.

He, who knows Him in essence, indeed becomes Him. Then His birth and actions also become divine. He may have a body or not, he is not attached to the body. He may take birth or not but he is not bound by any birth and he does not long for the body or birth. Leaving the body does not necessarily mean discarding the body physically. It means being indifferent to the body. Being free from rebirth does not necessarily mean not taking birth again. It really means remaining in different to rebirth whether it takes place or not.

One can know Bhagavan Shri Krishna by knowing His divine nature - His divine birth and activity in essence. This is a new method of attaining Jynana revealed by Shri Krishna. By this Jynana one becomes Him. Then there is no distinction between Him and Him. His birth and activity are also divine then and what has been said in the previous verse is applicable to Him also.

Freedom from attachment, fear and anger is a prerequisite of being absorbed in Bhagavan. Disciplining the senses is, therefore, a preliminary step. As the attachment and anger subside, the fear automatically subsides and one slowly starts getting absorbed in Bhagavan Shri Krishna and takes refuge in Him. Then Bhagavan gives that supreme knowledge as grace, which, like austerity, purifies the aspirant, and thus purified, he attains His being - becomes Him.

The stages depicted in the verse are - (1) being free from attachment, fear and anger by disciplining the senses (disciplining senses implies avoiding the extreme of suppressing them and giving them uncontrolled freedom) (2) getting absorbed in Bhagavan and taking refuge in Him (3) gaining the supreme knowledge and getting purified by this knowledge like austerity (4) attaining His Being. These stages are not rigid compartments. When a significant headway has been made in the first stage, the second stage simultaneously beings and so also for the subsequent stages. The austerity of knowledge is far better than other austerities, which involve a lot of hardship to body and mind. When the supreme knowledge is gained as a result of taking refuge in Bhagavan and absorption in Him, the austerity of knowledge purifies one in no time. The method, illustrated in this verse, does not speak of Self although Bhagavan Shri Krishna is nothing but Self. This is so because the method highlighted in this verse is that of devotion (though, mysteriously the word `devotion' or `Bhakti' does not appear anywhere in the verse) and devotion is always personal. The knowledge that one gets out of self-inquiry is the same as what one gets as a gift from Bhagavan Krishna when one is absorbed in Him.

Bhagavan Shri Krishna states that it is not necessary to worship Him in a particular way. He has no preference for any particular type of worship or approach. He responds equally and wholeheartedly to whichever form of worship one chooses. Not only He responds to the worship of His devotees, He also worships them. He takes every care of His devotee, and his sentiments. If a devotee worships Him as a father or mother, he treats him as a child and takes every care of him. If the devotee regards Him as a son or daughter, He responds accordingly with that kind of affection. He is like an ocean ever full of water. Devotees may take vessels for various shapes and sizes and their vessels will always be full once they approach Him. They may not take any vessel and may take bath draw water through a pipeline. He would be too happy to oblige.

Not only this, whatever way of approach the devotees choose is His way only. In all ways, men follow His example. The second line of the verse is the same as the second line of verse 23 of the last chapter. This has very wide connotations. Every human action is ultimately a part of the divine activity, His example. Nothing ever goes against His activity. The verse, in its entirety, enunciates a cyclic principle. Bhagavan behaves according as the people behave and the people follow Bhagavan's own example. As a matter of fact, there is no difference between Bhagavan's behaviour and people's behaviour. They are, in essence one.

In the light of this verse, a complete surrender to Bhagavan is a very effective technique. Then Shri Krishna cannot go back on His word. He will have to accept the devotee without reservation, give him all the knowledge, devotion and Yoga and be one with Him.

These who are interested in worldly gains worship gods according to the rituals prescribed in Vedas (Karma Kanda). By this, they propitiate the relevant power of nature and achieve the fulfilment of the effort. The result born of effort comes quickly for men in this world. It is not so quick for the lower species of animals and not so quick even for Yakshas etc. who are inhabitants of the after life. Thus those who think that man is very helpless should know that the linkage between effort and result is the quickest in the case of human beings.

Even the people who so after the fulfilment of worldly actions and worship gods, follow Bhagavan's example only, because, for their nature and for their stage of evolution, it is the only way laid down by Bhagavan. At a later stage, their attitude would be different.

The fourfold order referred to in this verse is the broad division of the society into Brahmana, Kshatriya, Vaishya and Shudra. This division is according to the natural aptitudes (consisting of hereditary factors and environment) of the individuals which can be traced to the Gunas of Nature predominant in them, the natural aptitudes of Brahmin, Vaishya and Shudra are discussed in verses 41 to 44 of chapter XVIII.

Shri Krishna says that in spite of creating of creating the entire world according to the division of Gunas and actions, know Me to be non doer and immutable. He is doer of every action and yet non-doer also. For getting established in knowledge and liberation, one should know Him as the non-doer. Those who get involved and attached in His creation get deluded and fall into bondage. Hence, Bhagavan Krishna says that for the purpose of attaining knowledge and awareness, one should know Him as the non-doer.

Another sense in which Bhagavan is non-doer all the time, though doer of all actions, is that He does not have the feeling of doership or authorship. This feeling of doership or authorship results from ego and He is not subject to ego. Rather, ego also is His creation. Hence, in spite of doing all the actions, He does not get associated with doership. Thirdly, one feels that one has created something if one is able to create or produce something different. Bhagavan creates Himself in Him and by Himself. As a result of creation, nothing different from Him results. Hence, He remains as non-doer or non- creator all the time. Not only this, in spite of appearing in various forms, He remains the immutable. This is so because in essence He does not change. For perceiving the creation in various forms, one must be in the domain of the senses. For Him who is unlimited by sense, no creation ever exists. He is ever the same, immutable and non-actor.

Bhagavan Shri Krishna is ever-uninvolved in actions although He performs all the actions. He has no longing for the fruits of actions although all the fruits of actions are His creation. If one meditates on this (the first line of the verse) and knows His nature in essence, at the level of awareness (not merely intellectual understanding) one attains liberation from actions. This is the way of devotion coupled with knowledge and one of the most important teachings in this chapter. Apart from the path of action (emphasised in the last chapter) and the path of knowledge of Self (emphasised in II chapter), a familiarity with the divine nature of Bhagavan, personified as Shri Krishna (for devotees who worship Bhagavan in some other form, Bhagavan Personified in that form) itself leads to liberation. If one has sincerity, devotion and faith, it is easy to be initiated in this path. In fact the moment one starts meditating on Bhagavan Shri Krishna's words contained in the first line of the verse, attachment to actions starts receding fast.

Liberation from action cannot be achieved simply by giving up actions. To achieve liberation (from action), it is necessary to know the divine nature of Bhagavan through a devotional approach (as explained in the previous verse) and then perform action. That is why even the ancient seekers of liberation have performed action knowing the divine nature of Bhagavan. Knowing this is Jynana.

The second line of the verse gives the impression that no innovation is possible in this field. It is a fact that the knowledge of Absolute is one and the same ever and there is no scope for innovation in it. All the innovation in the domain of intellect only. As far as Jynana is concerned which is born when one knows the divine nature of Bhagavan and gets absorbed in Him, it is the same ever and when one performs actions having attained this Jynana, he reaches the same goal that in Him.

Sometimes even while performing action physically or mentally, one achieves the effect of inaction. Sometimes while remaining inactive, one gets bonded to action. Sometimes one thinks one is performing action and yet the effect is that of inaction. Some times one believes that one is inactive and yet the effect is that of performing action. It is not possible to always analyse the distinction between action and inaction by intellect alone. Hence, Bhagavan Shri Krishna says that even the wise (meaning intellectuals) are bewildered here. True knowledge about the subtlety of action and inaction can be had only at the level of pure awareness, which is achieved by knowing the divine nature of Bhagavan.

Now, Bhagavan Himself promises to expound that action to Arjuna, which would deliver from evil. So far, He was responding to Arjuna's question in verse 4. Now He begins to expound the theory of renunciation of action in the light of the knowledge of His divine nature.

`Vikarma' can be translated as `prohibited action' also but a more general meaning appears to be `special action' or an action, which is distinguished from the rest of the activity.

Shri Krishna says that the ultimate truth of action, special action and inaction should be known. This knowledge must be at the level of awareness. If an attempt is made to analyse the course of action intellectually, it is found that it is very intricate, complex and unfathomable. What effect ultimately an action will have is very difficult to analyse rationally. It is difficult even to conclude whether it would fall into the category of action, special action, prohibited action or inaction.

The divine action comes out of the divine expression (Brahma or Veda) and leads to Yajyna. In the divine action there are no distinctions of special action, wrong action or inaction. It is just a manifestation of Self or Brahma. From Yajyna, through Parjanya and Anna, arise individual beings and from individual beings arise individual action in which the distinctions of Karma, Vikarma and Akarma abide. These distinctions arise out of individual or social perspectives and are therefore relative. In essence, everything is but divine activity. When Karma (action) Vikarma (special action or wrong action) and Akarma (inaction) are known at the level of awareness, they are seen to be indistinguishable from one another.

Bhagavan Shri Krishna now describes what happens when the truth of action, special action and inaction is fully known in essence. Seeing action in inaction and inaction in action is a rather mysterious expression; yet it conveys a lot which the conscious mind cannot fathom fully.

The conduct of a person may outwardly look like action, even violence (like fighting a war) but, if it is performed in pursuance of Yajyna and without attachment and ego, it is inaction in fact, because it would not have any binding effect on the doer. This is seeing inaction in action. Similarly, the conduct of a person may look like inaction but if it is by way of avoiding Yajyna or suppressing the natural course of action, it is action in as much as it would have a binding effect on the doer.

One who has known the essence of action, special action and inaction, whose awareness has become infinite does not distinguish between action and inaction. Since He has become one with the Self, He performs all the action in the universe. Since He is devoid of ego, He does not perform any action. Since He is ever established in the egoless stage of pure consciousness, He does not distinguish between doing and not doing. The one who thinks, `I do the action' is not the doer of the action; it is ego. The one who does not have the feeling of doership actually performs all the actions. He is the Self. The one who thinks `I have the intellect' is nothing but the ego, who does not own the intellect. The one, who has no feeling of owning the intellect, He alone owns the intellect. He is the Self.

One who sees action in inaction and inaction in action is one with the Self. He is the real owner of intellect. He alone is wise. He is the performer of all the action. He is united.

In essence, every one of us is the Self. The difference is only of being united and non-united. The one whose perspective is limited by senses, mind, intellect, and above all, ego; is non-united. He is governed by desire. He has doubts, distinctions about action, special or wrong action and inaction. He gets involved in actions and their fruits. He distinguishes when he performs the action and when he does not. The one whose perspective is not limited or distorted by senses, mind, intellect or ego, is united. He is ever established in unity, the essence. He has no doubts, conflicts, and distinctions in action or inaction. He remains uninvolved in action. He performs all the action all the time and yet never has the feeling of performing the action. He owns the senses, mind, intellect and the ego. They cannot blind or obstruct His vision. He is the united Self.

This is the first time that Shri Krishna has defined the term `Yukta' (united) although He has used the term earlier (verse 61 and 66 of chapter II).

It is worthwhile comparing this verse with some of the earlier verses that Shri Krishna has spoken about action and inaction. In verse of chapter III, Bhagavan said that action is superior to inaction. At that time, He was replying to Arjuna's question in verse 2 and 3, which were posed in a different level of consciousness. Bhagavan Shri Krishna said that it is better to be engaged in the optimum worldly activity than to try to run away from it. Inaction, in verse 8 of the last chapter, meant abstaining from the optimum worldly activity out of ignorance (limited awareness). Later, Bhagavan introduced the concept of Yajyna and commanded that it must be pursued without attachment. In verses 17 and 18, the activity of a person who is established in Self was described. In verse 19, Bhagavan said that the action worthy of performance must be pursued without attachment. He further said (verse 20) that action alone is the path of perfection which was taken by Rajyogis like Janaka. Verses 27 and 28(of the last chapter) reveal that in fact all the actions are performed by Nature. The ignorant assumes the authorship of actions on account of ego, whereas the realised person, knowing that Gunas act on Gunas all the time, remains uninvolved.

The present verse is actually in continuation of verses 17, 18 and 28 of the last chapter. The activity (or inactivity) of a realised person can be described in various ways but the direct vision comes only when the real knowledge is gained. In verse 27 of the last chapter Shri Krishna said that all actions are performed by the Gunas of Prakriti. This verse says that he who sees inaction in action and action in inaction performs all the actions. This is only to show that the Prakriti or its Gunas are not different from Him. A united person does not see any distinction between Him and His Prakriti, just as He does not see any distinction between action and inaction.

Reality is the same all the time, but it is seen in different ways at different levels of awareness. When Arjuna was confused about whether to engage in action or not, Bhagavan told him that all beings are forced by Nature to perform actions and indeed action is superior to inaction. Later, when Arjuna's perspective became wider, Shri Krishna said that rather than the beings performing actions forced by Nature, Nature through its Gunas performs all the actions and it is ego only which deludes the person and makes him assume the authorship of actions. Now, when Arjuna is still at a higher level of awareness, Bhagavan declares that the one who sees action in action and inaction in action really performs all actions and He is indistinguishable from His Nature. The revelation comes in stages, according to the level of awareness. Shri Krishna has been imparting the knowledge according to the level of awareness of His disciple.

Ordinarily a man's actions spring from desire, which is the incentive or the motive force. A person who is united and who is one with the Self, is not governed by desire at all. His actions are free from the incentive of desire. Desire is not needed to start His actions. It is not needed to sustain His actions. All His actions are burnt up in the fire of knowledge. When this happens, the actions lose their binding effect and there is no difference between action and inaction.

The verses 19 to 23 describe the same stage, which has been described in verses 55 to 58 of chapter II and verses 17 and 18 of chapter III.

Attachment to the fruit of action, lack of contentment and depending upon something other than Self lead to bondage of actions. A person who has given up these three remains unattached even while fully engaged in action. He does not distinguish between action and inaction. While performing actions, he does not have the feeling of doership and he remains uninvolved in the midst of activity.

The Sanskrit word used for mind is `Chitta' here which represents the unperturbed state of mind. The perturbed state of mind is called `Manas' controlling the `Chitta' means not being carried away by the perturbations of `Manas'. When `Chitta' remains unperturbed and untormented, the Self is experienced.

Relinquishing all possession means discarding the sense of possession. The sense of ownership of possession arises out of ignorance when one is deluded by ego. Actions are then performed only by the body, which includes the organs of action, mind and intellect without attachment or involvement. Hence, there is no question of incurring any sin. Sin can be incurred only when the action is egoistic. If the action is free from ego altogether, one is ever free from sin.

The one who is satisfied in the Self, by the Self is ever satisfied (because the Self is always there) irrespective of whatever comes in the natural course. He is so familiar with His Nature that he never thinks of anything other than what comes in the natural course. His gain is what already is. There is no loss for him because there is never any loss of Sat, which is the ultimate existence He is beyond the pair of opposites and balanced in success and failure. At this state there is no conscious distinction between action and inaction. The actions have no binding effect.

Bhagavan Shri Krishna describes beautifully how, pursuing action for the sake of Yajyna without attachment, delivered from bondage and with the Chitta (unperturbed by Manas) established in knowledge, one automatically reaches the stage of inaction. This stage does not come by giving up action but it comes by pursuing action in the direction of Yajyna, without attachment. No one should worry about when this stage would come. It comes automatically as the Chitta gets liberated from the perturbations of Manas and gets established in knowledge. Till the actions are dissolved, one has to pursue action untiringly. When actions get dissolved and the distinction between action and inaction no longer remains, no conscious effort is required. Whatever remains to be done, is done automatically by Bhagavan Krishna's grace.

Shri Krishna explains in this verse what is the reality in essence behind all actions of Nature which is truly perceived by one who has dissolved all his actions through Yajyna and who sees action in inaction and inaction in action. Yajyna here means the cosmic Yajyna which is performed by the divine action of Brahma and therefore stands for the entire activity of Nature. In this, perspective, the action is Brahma, the actor is Brahma, the means (oblation) are Brahma and the object (the fire) is also Brahma. Whoever knows this in essence and pursues action attains the divine consciousness that is Brahma.

When this stage is reached, no distinctions or conflicts are felt anywhere because everything is seen as Brahma. At this stage Bhagavan's grace becomes explicit. It is seen and experienced everywhere and is every situation.

Beginning from this verse up to verse 30, Shri Krishna has described various ways in which Yajynas are performed. All these have been proclaimed as valid in verse 30.

Some perform the Yajyna by worshipping gods. In this connection verses 10 to 13 of the last chapter are relevant. Worshippers of gods in various forms may be materialists, though not necessarily. They may be in the early stages of evolution, but they need not be on a wrong path. Some of them are selfless devotees of the respective gods with considerably well-developed awareness. Others may be worshipping gods for material gains. As long as they are not ungrateful to gods (in the sense explained in the verse 12 of the last chapter) they are performing Yajyna in a valid way and one day they will reach their goal.

Offering Yajyna into the fire that is Brahma through Yajyna itself is a beautiful expression of selfless pursuit of actions dedicated to Yajyna. Normally, while offering something, one has the feeling of having made some offering. This feeling goes when the act of offering itself is offered to Brahma by means of Yajyna. When this happens, the consciousness of the Yajyna dissolves although the physical act of Yajyna continues to be performed. This is liberation from Yajyna through Yajyna. The idea is to dissolve the ego so that the divine perspective is not obstructed by it. When due actions are performed without even their consciousness (not to speak of attachment or involvement with them) one becomes Yogayukta.

Offering Yajyna itself into the fire of Brahma by means of Yajyna is the highest form of surrender to Self, while still remaining fully engaged in the activity of Yajyna. The expression `by means of ‘Yajyna only’ makes it clear that the dissolution of Yajyna into the all consuming fire of Brahma or Self is achieved by remaining fully engaged in Yajyna only.

There are some, who restrict the activity of their senses and purify them in the fire of discipline. This may appear inconsistent with verse 60 of chapter II in which it was said that suppression of the senses is of no avail - the senses ultimately win. Also it was proclaimed by Bhagavan in verse 33, of chapter III that everyone follows nature and suppression of nature can never succeed. However, there are individuals whose nature is such that they must keep their senses under control in order to proceed further on their path. In such cases, senses have to be purified by the fire of control and this is consistent with their nature. On the contrary, giving the senses more freedom than required would be going against their nature. Of course the control should never be excessive otherwise it would go against nature and the situation depicted in verse 60 would happen.

There are others who purify the sense objects by offering them into the fire of senses. In such cases, the senses need not be restrained or controlled, because they are as pure as fire. When the sense objects come in their contract, they get purified and lose their binding effect. Hence, the senses wander freely among the sense objects without any danger of their being polluted.

In the first case, the power of the control has to be invoked in order to purify the senses while in the second case, the power of the senses is invoked to purify the sense objects, The same individual may pass through both these stages. At first, when the senses are not yet pure, he may have to resort to control of senses for their purification. Later, when the senses have been purified, he may freely allow the senses to wander among the sense objects - consuming and purifying them in the process.

The first kind of Yajyna (offering of the senses in the fire of control) is typical of Tapasvis (performers of austerities or ascetics) who perform various austerities to purify their senses. The second kind of Yajyna is typical of Karmayogis (men of action) who remain fully engaged in worldly activity and allow the senses to come in contact with their objects freely remaining uninvolved.

Others offer all the actions of the senses and of Prana in the fire of the Yoga of self discipline kindled by knowledge. (27)

Prana means life breath and the activities of Prana mean the involuntary activities of the body and mind necessary to sustain life while the activities of the senses are voluntary. In the practice of the yoga of self-discipline, all the activities of senses and Prana (voluntary and involuntary) are regulated. The yoga of self-discipline has been dealt with by Bhagavan Shri Krishna in chapter VI.

Self discipline is a mysterious term. Self-discipline is not self-restriction. In fact it is the very opposite of self-restriction; it is residing in the unlimited self. Leaving the senses and mind unfettered and undisciplined sounds like freedom but it is not freedom; it is bondage because it has the effect of limiting or restricting the perspective so that the unlimited self is not realised. By saying `Yoga of self- discipline kindled by knowledge' Shri Krishna means that self-discipline is the effect rather than the cause of knowledge or enlightenment. Hence, it is clear that Bhagavan is not talking of Tapas (austerities) in this verse. He is talking of the self-discipline, which spontaneously arises out of knowledge.

An element of sacrifice must be inherent in all Yajynas. Yajynas of material possessions means offering wealth and material amenities for the good of the poor, needy and deserving. Yajynas of austerities mean performance of various austerities to purify the mind and body with an attitude of sacrifice. This Yajyna is suitable only for ascetics who are naturally inclined to the performance of austerities. No one should try to perform austerities by going against one's nature.

Yoga Yajynas mean various kinds of meditation, again with an attitude of sacrifice. One very important kind of meditation, suitable for men of action, householders, has been taught by Shri Krishna in chapter VI . Now a days it is referred to as Raj Yoga. Yajyna of scriptural learning and knowledge is a study of scriptures for self-elevation as well as for the good of the mankind. The attitude of sacrifice and dedication must be there. Pursuers of this Yajyna are academicians in the field of Vedic knowledge who benefit the society with their enlightenment and guidance.

Pranayama is controlling breath. In the practice of Pranayama, discipline of mind is attained through the control of breathing. Prana is the outward breath and its seat is said to be the 'heart' (this is not the biological heart, it is in the middle of the chest and a little above the biological heart) from which it is supposed to arise. Apana is the inward breath and its seat is said to be the rectum. The offering of Prana into Apana means holding the breath after deep inhalation in which the external air drawn in gets united with the Prana located at the heart and both of them disappear into the Apana. This is called Puraka. Pranayama or Abhyantara Kumbhaka or internal pause. Similarly offering of Apana into Prana means holding the breath after deep exhalation, which is called Rechaka Pranayama or Bahya Kumbhaka or external pause. Through both these practices, are achieved a suspension of the course of both Prana and Apana which leads to the control of the mind.

To some extent, Prana is symbolic of the life force and Apana of the inanimate matter and energy. If offering of Prana into Apana, offering of Apana into Prana, and a subjecting both Prana and Apana to the control or regulation of Pranayama, are regarded as separate kinds of Yajynas practised by different people the verse has other philosophical reverberations also.

Those who offer Prana into Apana are the materialists who believe that inanimate matter and energy are the ultimate realities from which the phenomenon of life arise. According to them life arises on account of organisation of matter and energy in special circumstances. Knowing the impermanence and insignificance of individual life as compared to the almighty and everlasting Nature (in the form of inanimate matter and energy), they bow down to the Nature in this form. Their ego is subdued by the vastness of the material universe.

These who offer Apana into Prana believe that life force is the ultimate reality, which rules over matter, and the life force or a living mind controls every inanimate entity. They worship the life force or Prana and therefore they have no attachment for material things.

The air within the body has been classified as Prana (residing in the heart), Apana (residing in the rectum) Samana (in the navel) Udana (in the throat) and Vyana (spread all over the body). Then five kinds of air are together called Panchapranas. Offering Pranas into Pranas means neither inhaling nor exhaling any air and holding all the five Pranas at their respective places. This practice is called Keval Kumbhaka or Absolute pause.

Regulation of diet means taking optimum food - not too much and not too little. This has been classified in verse 16 and 17 of chapter VI.

Offering Pranas into Pranas can also mean, in a generalised sense, worship of the Self by the self.

Bhagavan Krishna recognises all the Yajynas enumerated so far as valid as destroyer of sins.

Bhagavan Shri Krishna states categorically that performance of Yajyna and enjoying remains thereof is the only way to gain this world (long term material gains) and the eternal Brahma. The non-performer of Yajyna does lose this world and the other (the spiritual destination, Self or Brahma) what he may get is very temporary, short-lived and short-term gains here and there. Thereafter, he is doomed.

It is worthwhile to compare this verse with verse 19 of chapter III wherein it was stated that action worthy of performance (Yajyna) must be performed giving up attachment and that by this a person attains the highest goal. The content of the current verse is materially the same except that now Bhagavan does not even speak of giving up attachment. The reason is that giving up attachment is largely inherent in the spirit of sacrifice and offering which is associated with a Yajyna. Accordingly, when any of the Yajynas mentioned in the previous verse is pursued, the attachment automatically drops off at a certain stage and one reaches the highest goal - Brahma.

In this way Yajynas of many kinds are set forth in the words of Veda. Know them all as born of action. Knowing them, you will be liberated from the bondage of Karma. (32)

Shri Krishna says that the list of Yajynas given in the preceding verse is not exhaustive but only illustrative. There are many more Yajynas. They are all born of action - the divine action of Brahma. Each of the numerous Yajynas is suited to an individual nature. It is a folly to try to do all the Yajynas at the same time. Normally, only one kind of Yajyna is suitable to an individual nature. Other Yajynas should be respected but should not be gone after.

All the Yajynas have this is common; they are all born of divine action and the spirit of sacrifice or offering is inherent in all of them. As long as these ingredients are present, it does not matter what Yajyna one follows.

The moment one realises that, in spite of their immense diversity all the Yajynas are born of the one divine action, one is liberated. This does not imply an intellectual conviction or even philosophical satisfaction but it means direct perception at the level of pure awareness. When this happens, one does not see any conflict between Tapa and Yoga for instance. One follows the Yajyna suitable to one's nature but has equal respect for the remaining ones.

It has not been clarified or defined what is `Dravyamaya Yajyna' (or Yajyna permeated with matter, literally) and what is Jyana Yajyna or the Yajyna of knowledge or enlightenment. However, the former includes all the Yajynas which remain at a material level only. They may involve material sacrifices, or they may involve practices of self control by exercises of the body (Tapa and Hathayoga), or they may involve breathing exercises (Pranayama) or worshipping gods, but as long as they remained confined in a material domain, they are classed as Yajyna of material things. On the contrary Yajynas which continually load to expansion of awareness without remaining confined in any domain are called Jynana Yajynas.

As a matter of fact it is not the kind of Yajyna, which decides whether it is Yajyna of material things or Yajyna of knowledge but the attitude with which it is done. That is why it cannot be said which of the Yajynas mentioned above are Yajynas of material things and which are Yajynas of knowledge. One may be performing, the Atmasanyama yoga taught in chapter six of Shrimad Bhagavad Geeta and yet, if it were done merely mechanically, it would remain at a material level. On the contrary, one may be practising the simple Yajyna of material sacrifices but it may lead to self-realisation. Regardless of the kind of Yajyna followed, when one remains tied down to the procedures, rules and conceptions (either physical or mental), the Yajyna remains at a material level and fails to take one beyond a certain domain. Such people may be called Vedavadaratah within the terminology of verse 42 of chapter II. One the other hand when one is able to rise above rules, procedures, conceptions and even ideas, one steps in the Yajyna of knowledge. The transition from Yajyna of material things to Yajyna of knowledge is a transition of stage rather than switching over from one kind of practice to another.

The actions performed in Jynana Yajyna do not tie down the person. They lead to enlightenment. Hence, it has been said that Jynana Yajyna is superior to the Yajyna of material things. All the action culminates in knowledge. The grossest form of action ties down a person to selfishness. The action that leads to selflessness (in the sense of selfless service) is even subtler. Finally, the stage of knowledge arrives in which one sees action in inaction and inaction in action. This is the subtlest action and the culmination of action.

The performance of Jyanayajyna being, as discussed in the previous verse, an attitude of mind rather than the nature of practice, cannot be taught in a single lecture, treatise or action. Hence, Bhagavan Shri Krishna does not give a discourse on what is Jynanayajyna and how is performed. He does not also refer to any single book or person who can do that it in one sitting (who would be more competent in this respect that Bhagavan Krishna himself, the Jagadguru). Instead, He tells Arjuna to go to the men of knowledge who have experienced Reality, who are performing Jynanayajyna all the time, and pick up from them by means of homage, repeated inquiry and service. Jynana cannot be taught; it has to be picked up. It is not contained in any procedure, rules; it is an attitude, a style. It can be picked up by maintaining a prolonged contact with the teacher. In ancient times, the pupils were asked to serve their gurus for a long time, and they became enlightened automatically.

Three things have been mentioned as essential for picking up the Jynana or the enlightenment; homage, repeated inquiry and service Homage is essential for creating a state of surrender to the teacher so that the ego, the biggest enemy of Jynana, is subdued. Without homage, the flow of knowledge is not possible. Repeated inquiry should be genuine and not designed to test the knowledge of the teacher. The questions should not be theoretical but actual that arise in the mind by observing the behaviour of the teacher. Service of the master is very essential. In ancient Ashramas, many a pupil got enlightenment simply by grazing the cattle belonging to the teacher. In fact when enlightenment is gained, every action is seen to be a service to the Bhagavan, the Jagadguru.

All the three means of gaining knowledge - homage, repeated inquiry and service are the characteristics of enlightenment. A Jynani is full of homage, he resorts to repeated inquiry for reaching the ultimate and he performs every action in the spirit of service. Without resorting to these three, a person cannot attain Jynana because the communication of knowledge from the Jynani to the disciple is possible only when these conditions are fulfilled.

Bhagavan Krishna has also made it clear that the process of getting knowledge or enlightenment is normally a gradual one, to be learnt from the teacher over a period of time. If it is instantaneous, it will happen at any moment by His grace. Nothing need be done about it.

Shri Krishna ones again asserts that it is not possible to fall into delusion after gaining this knowledge or enlightenment. The state of enlightenment in which one performs Jynanayajyna all the time is above the possibility of delusion.

Also, Bhagavan describes the vision to be gained in this state of enlightenment, which looks highly mysterious and incomprehensible. He says that through this enlightenment you will see all the beings without exception in the Self and then in Me. To start with, for an ordinary person it is very difficult to be reconciled to the idea, let alone the vision that all beings including the evil doers, dacoits, murderers etc. are a part of the Self. It is only when one is able to rise well above the possibility of hatred that the Self is seen as embracing all the beings. When one has risen above even ego or sense of duality, one has a vision of all the beings in the Self. Why does Bhagavan say you will see all the beings in the Self and then in Me? Is Self different? from the Being of Bhagavan Krishna? If not, what is the idea of making this distinction between Self and Me?

The idea is that one must not only see all the beings as a part of the Self, but one must see all the beings as equivalent to and as great as Bhagavan. By seeing or imagining all the beings in one's self, no one should get an idea that his self is all important and all other beings are merely a part of his Self. He should also see each of these beings as equivalent to and as great as his Self. Each of the beings seen in the Self is equivalent to the Self. Hence, Bhagavan Krishna says, `What you will see in your Self, you will also see in Myself'. This concept is very difficult to explain or understand on an intellectual plane. What Bhagavan has said sounds inconsistent and implausible intellectually, but it is a matter of experience and the inconsistencies can be resolved only at the level of direct experience when enlightenment.

Another interpretation of the distinction between Self and Me could be that Self represents the silent, inactive aspect of Brahma while Me represents the creative aspect of Brahma, the Ishwara, the God. When beings are seen in Self as well as in God, the true identity of the inactive aspect and creative aspect of Brahma is realised and all the beings are seen as part of either.

This verse has also made it clear that there are two distinct stages of enlightenment - one in which all the beings are seen in Self and the next one in which all the beings are seen in Bhagavan's Being.

In verse 10 or this chapter, Shri Krishna had referred to the purifying effect of the austerity of knowledge. Now He makes a very categorical and all-assuring statement: even the most sinful of all the sinners can be rescued by the knowledge or enlightenment referred to earlier. There is a hope for everyone even for the worst of the evil doers. However, for the knowledge to start having this effect, one must cross the stage of material Yajyna to the stage of Jynanayajyna. By the time the stage is reached when one sees all the beings in the Self, one becomes incapable for performing any sin. Even the past sins are all burnt up. However, evolution continues even after that until one sees all the beings in the Being of Bhagavan.

The word ‘alone’ is significant, for nothing but enlightenment is needed to cross over all the sin or evil. All other techniques like penance etc. may be able to counter individual sins but they cannot destroy all the previous sins and also cannot raise one above the sins forever.

In this verse, Bhagavan Shri Krishna says that the fire of enlightenment burns up not only sinful actions but also all actions.

This verse is a grand hope for those who firmly believe in the theory of Karma (action). After getting enlightenment, even actions done in the past under spells of ignorance become incapable of bearing fruits. The stock of Sanchita Karma accumulated during innumerable births is burnt up the moment enlightenment is gained. Also, by virtue of enlightenment, the actions performed in future (Kriyamana) are performed in a state of detachment and, therefore, they do not bear any fruit. Only Prarabdha remains to be gone through, but it involves no suffering, conflicts or doubts on account of the enlightenment. Thus one performs action without getting involved in them.

The burning of all actions into ashes means that they become totally ineffective as far as their binding effect is concerned. The actions then are performed only by the body (verse 21) and are a one- time affair at the level of Nature. They do not become the seeds for further desires and fruits. The fire of enlightenment destroys the fruit- bearing effect of even the past actions and they become like roasted seeds.

Bhagavan Shri Krishna makes a profound statement and appears to make it very feelingly. In this world, i.e. for the embodied beings, there is no purifier like knowledge or enlightenment. There is nothing as holy or sacred as enlightenment. However, it must not be forgotten than it is available as a purifier, destroyer of sins and actions only when one has reached the stage of performing. Jynana Yajyna continuously and permanently. Before that, while one is still in the stage of material Yajyna, it would be a folly to sit back and imagine that the sins are automatically destroyed by the knowledge that one has read or acquired. At the material stage, material ways and means for purification (like penance, austerity, discipline, and observance of rules etc.) must be resorted to.

As long as an action makes an impact on the mind at conscious or sub-conscious level, it becomes a need for future desires and fruits and leads to bondage. It is only when actions are performed without leaving any impression on the mind, conscious or subconscious that they are really burnt up by the fire of enlightenment.

The second line of the verse reiterates that even after attaining perfection in yoga, the journey continues and the process of purification continues at a very subtle level. The culmination of enlightenment and purification arrives when all the beings are seen in the Being of Bhagavan Shri Krishna all the time. All actions are then seen as service to Bhagavan and there is no scope for any distinction of good and evil, no conflicts and there is really nothing needing purification. The final purpose of purification is enlightenment. In fact the two are one and the same.

Bhagavan Shri Krishna has enumerated three essential preconditions for attaining enlightenment - faith, dedication and regulation of senses. Until faith is developed, the intellect remains an obstacle for attaining the supreme knowledge or enlightenment. As long as dedication is not there, His grace is not experienced. As long as senses are not subdued, one has not attained Jynana. Without these three ingredients, it is not possible to gain enlightenment.

Having attained Jynana, a person comes to the supreme peace soon. In this supreme peace, there are no questions, doubts, conflicts, fear, anger, frustration, obsession, excitement etc. One gains the united or established intellect.

Shri Krishna makes a rather drastic statement about a person devoid of knowledge, faith and of a doubting nature. The emphasis is on the doubting nature, for in the second line Bhagavan says that a man of doubting nature losses this world, the next and also happiness. He reiterates that the path for this world as well as the next is the same. But why this emphasis on not having doubts suddenly? Bhagavan Krishna appears to be going a little out of the way to criticise a man of doubting nature.

The mystery is that Arjuna had a lingering doubt in his mind right at the end of the last chapter which was, however, latent and deep-rooted and hence his conscious mind was not even aware of it. Any doubt, whether on the surface - at the level of conscious mind or latent in the subconscious - comes in the way of further progress. At the end of the third chapter, Arjuna did not ask any question; at the same time he did not say that his ignorance had gone (in fact his ignorance was intact to a large extent still). This was because the lingering doubt was blocking his further progress and yet he did not even know what the doubt was. In such a situation questioning is very important for making further progress and Arjuna had to ask a question about Bhagavan's divine nature. Now a new avenue was created whereby Shri Krishna gave a glimpse of His divine nature. This made the way for transmitting knowledge at a more refined and subtle level as also for precipitating Arjuna's doubt. By now, Bhagavan Shri Krishna has made all the necessary background for tackling Arjuna's doubt, but now He wants him to speak it out. Therefore, Bhagavan suddenly emphasises the necessity of being free from doubt. The next two verses help Arjuna to frame his question, which he puts in the beginning of the next chapter itself.

Bhagavan Shri Krishna mentions Yoga after a long time. In fact the word Yoga does not occur at all after Arjuna's question early in the chapter (verse 4) except just one in verse 28 where Yogayajyna has been enumerated as one of the Yajynas.

All the time Shri Krishna has been emphasising the art of renunciation of actions by the knowledge of His divine nature and the enlightenment born out of it. In the most of this chapter, He has dwelt on renunciation of action by means of knowledge. Now, He suddenly mentions Yoga again as a means of renunciation of action. This would, naturally, precipitate Arjuna's doubt - which is better, Yoga or renunciation of actions? Also, what is the distinction between Yoga and knowledge. These questions are dealt with in the next chapter in which the unity of Yoga and knowledge is established.

In this verse, though, Bhagavan Shri Krishna appears to make a fine distinction between Yoga and knowledge: Yoga is a vehicle for renunciation of actions and knowledge is the destroyer of doubts. Knowledge in the sense of awakening or enlightenment, cuts asunder the doubts and conflicts so that one is ready to practice Yoga which then leads to renunciation of action by means of performance of action as described in chapter III.

The one who is Self-possessed is not bound by actions. Actions have a binding effect only as long as the perspective is limited and the consciousness is restricted by senses, intellect and the mind. When one possesses Self, the perspective is divine and full and the consciousness is not restricted by anything. Then the actions have no binding effect.

Now Shri Krishna gives a concrete advice to Arjuna (the statement in the previous verse was theoretical) which is very clear. First he should destroy the doubt born out of ignorance and lurking in the heart by means of knowledge and then he should get established in Yoga. The teaching, though very categorical, raises many questions. Is knowledge a precondition for Yoga? Must full knowledge be gained before one can resort to Yoga? If this is so, why did Bhagavan say in the beginning of chapter III that there are two alternative courses - Yoga of knowledge and the Yoga of action?

These questions are very tricky and a complete answer of them must be postponed till we get to the next chapter. However, either knowledge (Sankhya) or Yoga (in the sense of Yoga of action) is sufficient for Self-realisation. The purpose of Bhagavan's teaching in this verse is that when doubts are lurking in the heart, it is necessary to have some input of knowledge for destroying those doubts before one can resort to Yoga of action wholeheartedly. As long as doubts are lurking in the heart at a conscious or sub conscious level it is not possible to practice Yoga wholeheartedly. When doubts have been destroyed by knowledge, practice of Yoga automatically leads to further knowledge or enlightenment and renunciation of action. Bhagavan Shri Krishna has spoken of cutting asunder of `this' doubt. He knows that there is a particular doubt lingering in Arjuna's heart and He wants him so speak it out, so that it can be removed. He knows that further progress is not possible unless this doubt is removed. He also knows that further input of knowledge, rather than a simple answer of the question that Arjuna may put is required for rooting out the doubt from its foundations. This is so because the doubts lurking in the heart have not to be removed at intellectual level only but at the mental and subconscious level also.

The trend of the discussion in this chapter, together with the statements made in the previous verse and this one have set the ground for precipitating Arjuna's lingering doubt which becomes explicit in the form of a question in the next chapter.