In this chapter, Lord Krishna shares teachings on how to break free from the bondage of karma. He explains that a person who has control over their senses has faith in self-knowledge and is eager to learn, and can seek and attain knowledge. This knowledge can be gained through curiosity, studying scriptures, discussing with wise teachers, and continuous meditation. As a result, the craving for knowledge will increase naturally. To fully understand the philosophy of this chapter, one must know the following terms:
1. Karma is the concept that God has created the universe based on the actions of living beings.
2. There are two types of karmas - past life karmas and present life actions. Our biological memories play a crucial role in our current actions.
3. Three Gunas - Sat, Raj, and Tama, represent space, genesis, and time respectively. Yajna is performed for the sake of God.
In this passage, Lord Krishna is explaining the profound knowledge of yoga to Arjuna. He mentions that this imperishable yoga was revealed to the Sun, which is used symbolically for knowledge. Lord Krishna emphasizes that he had given this knowledge even before the creation of the earth to many learned people. He refers to the twelve sons of sage Kashyapa and mother Aditi, among whom Sri Vishnu and Surya are mentioned. Lord Krishna suggests that Sri Vishnu gave this knowledge to his brother Surya and other knowledgeable beings. This knowledge was passed down to Vaivasvata Manu by these Jnanis, who then shared it with his son, King Ikshvaku. This could also mean that I gave this knowledge to Vivasvat, and Vivasvat gave it to his son, Vivasvat Manu. In essence, Lord Krishna is emphasizing the ancient origins and transmission of yoga knowledge, which has been passed down through the ages to reach Arjuna and all of us who seek this knowledge. This passage highlights the significance and reverence for the knowledge of yoga, which is considered to be an eternal and invaluable gift to humanity.1.
The Rajarishi,
who were the royal sages, became renowned for the yoga they received from their
tradition. However, this yoga eventually disappeared from the earth for an
extended period of time.2.
I have described this ancient yoga by knowing that you are my dear friend and devotee. This yoga is very secretive and excellent. It is worth knowing only for having the curiosity of the yogic knowledge and being welfare.3.
Arjun said: Your birth is very recent and Sun's birth is very ancient. How can I believe that you had said this yoga to the Sun in the beginning.4?
In this statement, Lord Krishna is highlighting the concept of reincarnation or rebirth. He tells Arjuna that both of them have been born many times in the past, but only he remembers those past lives, while Arjuna does not. Reincarnation is a fundamental discovery in Hinduism, Buddhism, and several other Eastern religions. It is the idea that the soul or consciousness of an individual continues to exist after physical death and takes birth in a new body. This new birth can be in the same or a different realm of existence, depending on the karma or actions of the previous life. Lord Krishna's statement implies that he has attained a level of spiritual evolution where he remembers his past lives, which is not possible for an ordinary person. In Hinduism, this ability to remember past lives is called "jati-smarana." It is believed that advanced yogis or spiritually evolved beings can access this knowledge through intense meditation and spiritual practices. Lord Krishna's statement to Arjuna implies that he has a higher understanding of the laws of karma and reincarnation. He wants to convey to Arjuna that this life is not the only existence, and the actions of the present life will determine the circumstances of the next life. By understanding the concept of reincarnation, one can break free from the cycle of birth and death and attain moksha or liberation from the cycle of rebirth. In essence, Lord Krishna is urging Arjuna to develop spiritual knowledge and insight to understand the deeper meanings of life and existence beyond the physical realm.5.
The verse describes the concept of the Godhead. The Godhead is described as being unborn and indestructible, yet able to manifest itself in the world through the power of Yoga Maya, which is the creative force of the universe. The Godhead creates a physical body out of Maya for the benefit of the world, and Maya is always subject to the Godhead's control. In contrast, living beings are subject to Maya because of their ignorance, but those who possess true knowledge are not confused by Maya and have control over their actions and destiny.6.
The verse describes the belief in Hinduism that whenever there is a decline in righteousness and an increase in unrighteousness, the divine incarnate to restore balance and establish peace, joy, and knowledge. The term "Dharma" refers to the nature of the soul, which is cosmic intelligence and righteousness. When there is a lack of knowledge and righteousness, there is ignorance, foolishness, and suffering. The divine is believed to incarnate to establish righteousness and restore balance whenever there is an excess of Rajoguna (passion) and Tamoguna (ignorance), which cause the disappearance of sane and the increase of negative traits such as ego, arrogance, hypocrisy, incest, and adultery. The divine incarnate to restore the qualities of Sattva (purity), Raja (passion), and Tama (ignorance) in proportionate to establish peace and balance in the world.7.
The verse suggests that the divine incarnate protects the virtuous, destroys the grossly unrighteous and evil-doers who possess an excess of Tamoguna mixed with Rajoguna and establishes righteousness. The three virtues of Sattva, Raja, and Tama should be established in proportionate amounts in the natural behaviour of the world, with a dominant Sattvik intellect.8.
In this verse Lord Krishna says: 1. "My birth and deeds are divine and supernatural." Lord Krishna is claiming that his birth and actions are not ordinary but are of a divine and supernatural nature.
2. "I am born unborn." This statement may seem paradoxical, but Lord Krishna is suggesting that although he appears to have a physical birth, his true nature is eternal and beyond the cycle of birth and death.
3. "And inactively do work." Lord Krishna is suggesting that although he appears to be performing actions, he is not the doer, but rather an observer of all actions.
4. "Those who know the secret of my birth and karma." Lord Krishna is suggesting that there is a secret or esoteric knowledge about his true nature and actions that is known only to some.
5. "Do not renounce the body." Lord Krishna is suggesting that those who know his true nature do not need to renounce their physical body to attain liberation or enlightenment.
6. "And do not attain birth and death." Those who know Lord Krishna's true nature and actions are not subject to the cycle of birth and death but rather attain a state of eternal being.
7. "Self-state or oneness is realized by them." Lord Krishna is suggesting that those who know his true nature and actions attain a state of oneness with the divine or the universe, realizing their true self.9.
The devotees whose attachment, fear, and anger have completely dissipated, those whose minds are absorbed in me, are my devotees who take refuge in me. Through the practice of knowledge and austerity, they become sanctified and attain the true form of the self, meaning they realize their essence. There is no difference between them and me. This verse implies a spiritual perspective. It suggests that those individuals who have freed themselves from attachments, fear, and anger, and whose minds are completely focused on the divine (referred to as "me" in this context), are considered devoted followers seeking refuge in the divine presence. The practice of knowledge and austerity mentioned here refers to the spiritual discipline and self-discipline undertaken by these devotees. Through their dedicated pursuit of wisdom and self-control, they purify themselves and attain a higher state of consciousness. This process leads them to recognize and realize their true selves, transcending the limitations of the ego and connecting with the divine essence.
It finally concludes by asserting that there is no distinction between these devotees and the divine. It suggests that through their profound devotion and spiritual realization, they experience unity or oneness with the divine. In this state, they understand that their essence is inseparable from the divine essence, emphasizing a sense of unity and interconnectedness between the individual and the divine.10.
I give rewards to humans in the same manner and with the same sentiment with which they worship me. All individuals follow my path in various ways. Krishna asserts that he treats every human being impartially, irrespective of their religious customs, emphasizing that venerating diverse deities and adhering to various faiths are all means of embracing his guidance. He also emphasizes the importance of intelligence and knowledge (Jnana) in distinguishing oneself from others. This quote highlights the idea that there are many paths to spirituality and that no one religion or practice is the only way to reach the divine. It encourages people to respect and acknowledge the diversity of religious practices and beliefs while also valuing intelligence and knowledge as important aspects of spiritual growth.11.
Karma is the idea that a person's actions, thoughts, and intentions create a cause-and-effect relationship that determines their future experiences. When someone worships a deity and desires a certain outcome, their past karma determines whether that desire will be fulfilled or not. The quote suggests that there is no external force or being that grants wish or desires. Rather, the fulfilment of one's wishes is a result of their past actions and the workings of karma. In other words, one's past actions have created a certain destiny, and worshipping a god or goddess can only bring about results within that destiny. This quote emphasizes the importance of taking responsibility for one's actions and understanding the consequences of those actions. It also suggests that worshipping a god or goddess can be a way to align oneself with the workings of karma and potentially bring about favourable outcomes.12.
Based on this, I (my para nature) have generated four Varnas according to the department of Guna-karma. There are four types of actions performed by human beings. The Brahmins, who are primarily driven by Sattva Guna, are associated with knowledge, devotion, and simplicity. The Kshatriyas, who have a dominant Raja Guna, is characterized by bravery, protection of society, and welfare work. The Vaishyas, which have a mixture of Raja and Sattva Gunas, are associated with business, agriculture, and animal husbandry. The Shudras, who have a predominance of Tamas Guna, are known for their service and labour. This system is based on the idea that a person's Guna and Karma determine their social class, and therefore their role in society. It is believed that each class has a specific duty and responsibility to fulfil and that this is determined by their Guna and Karma. However, it is important to note that this system has been criticized wrongly for promoting inequality and discrimination based on birth. The quote also emphasizes that despite the different classes and roles in society, all beings are ultimately one and that the creation of these classes is a result of nature and karma. It suggests that the true nature of the self is non-doer and imperishable and that actions are a result of karma and the influence of the Gunas. 13.
In this verse, it is emphasized that although the varnas or social classes have been created by my power Prakriti, the true self or soul is not responsible for these actions and is ultimately a non-doer. By realizing the true self, one can become free from the cycle of karma and attain liberation or "Moksha." This idea is in line with the concept of "Jnana" which is considered to be the ultimate path to liberation. By gaining knowledge of the true self, one can become free from the illusion of the physical world and attain enlightenment.14.
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This verse emphasizes the importance of performing actions while maintaining detachment and a sense of witnessing consciousness. It suggests that even those who have sought liberation in the past have performed actions in the world, but with an attitude of detachment and non-attachment to the fruits of their actions. The advice given to Arjuna is to perform his duties and actions in the world, following his dharma or duty, but without being attached to the results of his actions. This is considered to be the path of karma yoga, which involves performing selfless actions as a means to purify the mind and cultivate detachment, ultimately leading to spiritual liberation. The verse also suggests that one can learn from the example of the ancestors who have followed this path before. By following their footsteps and performing actions with detachment and a sense of witnessing consciousness, one can cultivate a state of inner freedom and ultimately attain spiritual liberation.15.
What is action, and what is inaction? In deciding this, even intelligent and wise men are confused over this question, how can ordinary people know this? Therefore, I tell you very well the Karma element, knowing that you will be free from inauspicious means of karmic bondage.16.
Sri Bhagavan emphasizes the importance of understanding different types of actions, including actions, inactions, sinful actions, and prohibited actions. What exactly is karma? Karma is the name that God has resolved to create the creation according to the karma of living beings. Karma refers to the divine principle of cause and effect, in which the actions and intentions of living beings influence their future experiences. In other words, the universe creates circumstances that reflect the past actions and intentions of individuals. Karmalessness can be seen as inaction or the absence of actions that result in karmic consequences. On the other hand, prohibited actions are considered sinful and generate negative karmic consequences. It is essential to recognize that karma is not inherent to an individual's nature; instead, it is created through their actions. It is crucial to understand the subtle nature of karma and the potential impact of our actions on our future experiences. Therefore, one should be mindful of their actions and intentions to ensure they align with positive karma.17.
According to this philosophy, a person who can see inaction in action and action in inaction has a deep understanding of the true nature of actions and their consequences. They are able to act in the world without being attached to the outcomes of their actions, and they remain a neutral witness to their actions and their results. This detachment allows them to renounce the fruits of their actions, freeing them from the cycle of attachment and desire. Such a person is considered to be an intelligent human being because they can act in the world while remaining grounded in the understanding of the ultimate reality. They can perform all actions inactively, which means that they act without being attached to the results of their actions, and without generating new karma. Overall, this statement is suggesting that the path of Karma Yoga, which involves acting with detachment and selfless service, is a path to wisdom and freedom from the cycle of karma.
Such an individual understands that true action is not merely physical activity but also encompasses mental and emotional states. Thus, they can observe the various actions around them while remaining detached from their results, recognizing that outcomes are not entirely within their control. By remaining neutral and not getting caught up in the results of their actions, this person can approach all tasks with a sense of calmness and clarity. They do not indulge in the ego-driven desire for personal gain or recognition and instead focus on performing their duties with a selfless attitude. Ultimately, this person is intelligent and wise in their approach to life, recognizing the importance of taking action in the world while simultaneously remaining detached from the outcomes. This approach to action, or inaction, is referred to as "karma yoga" and is a path towards spiritual growth and enlightenment.18.
This statement is suggesting that a person who performs actions without any attachment to desire or determination, and whose actions have been burnt in the fire of wisdom, is a true Brahmajnani or an enlightened being. The metaphor of burning in fire is used to indicate the destruction of something. In this case, it refers to the burning away of all desires and determinations associated with actions. This means that the enlightened person is no longer motivated by desires or personal goals, and their actions are entirely selfless and in service of the ultimate reality. The reference to wisdom indicates that this enlightened state is not a result of mere detachment, but of a deep understanding of the nature of reality. The enlightened person has realized the ultimate truth of existence and has transcended the cycle of birth and death. They are no longer bound by karma and are free from the limitations of the material world. Overall, this statement is emphasizing the importance of acting without attachment and with complete selflessness to attain enlightenment. It suggests that this state is characterized by a complete dissolution of ego and a deep understanding of the nature of reality. 19.
This verse is describing the state of a person who has renounced attachment to their actions and their results and has achieved a state of indifference to their body. Such a person is said to be eternally self-satisfied and can perform actions without being affected by them. It suggests that the person has achieved a state of detachment from their actions and their results, and therefore does not experience any attachment or aversion towards them. They can perform actions without any expectation of reward or fear of punishment, and remain unaffected by the outcomes of their actions. The reference to being indifferent to the body suggests that the person has also achieved a state of detachment from their physical form. They no longer identify with their body as the source of their identity or as something that defines them. Instead, they have realized the ultimate reality beyond the material world and are no longer bound by the limitations of the body. Overall, the saying suggests that the person has achieved a state of inner peace and contentment through the renunciation of attachment to actions and outcomes. They can act in the world without being affected by it and have transcended the limitations of the physical body.20.
The individual who has abandoned hope and constantly focuses on the self, while renouncing all material possessions, engages in mere physical actions. This person experiences pure joy while working with the body, naturally avoiding sin and karmic entanglements. 21.
A man who is satisfy without desires continues to remain content, free from any feelings of jealousy. Such a person is indifferent to happiness, sorrow, joy, and mourning, and remains equanimous in success or failure. Whether the work is successful or not, the person performs the work with an equal mind, not creating any karmic bondage.22.
The person who has eradicated all attachment and remains unaffected even by virtue, who is always liberated and keeps their mind focused on the self, naturally performs actions. Such a person's karmic actions come to a natural end, and they become free from the bondage of karma.23.
The act of offering (Arpan) is Brahman, the offering itself (Havi) is Brahman, the fire used in the offering is Brahman, the offering accompanied by mantra chanting (Ahuti) is Brahman, and the act of performing Yajna is also Brahman. Yajna is regarded as the form of Parabrahma, the ultimate God. Whatever we receive from this creation, when offered through sacrifice, is all Brahman. By perceiving Brahman in every particle of the universe or every action, one can realize Brahman within oneself.24.
A Karma Yogi performs the ritual of Dev Yajna, while Jnana Yogis perform Yajna in the Brahma fire, which represents the cosmic soul. In Dev Puja, the Yogi attempts to understand Adhidev, the individual self. On the other hand, many Yogis worship the soul within themselves in the Brahman fire and worship the Adhijnana, the cosmic self..25.
There are different approaches to restraining the senses among yogis. While some yogis choose to simply stop their senses altogether, others opt to control the objects of their senses, including words, tastes, touches, smells, and sights, by subjecting them to the fires of their senses. This allows them to "fire" or burn away the distractions caused by these sensory subjects. 26.
Other yogis take a different approach and seek to unite the actions of all their senses with the vital actions of their bodies (known as Pran). Through the practice of these methods, they can reveal Jnana or spiritual knowledge. By igniting the fire of self-restraint yoga through Jnana, these yogis can perform self-sacrifice and offer all of their sensory subjects as a whole.27.
In this way, various yogis practice different types of Yajna, such as Dravya Yajna, Tapa Yajna, and Yoga Yajna, with passion and skill. They perform the Shabad or word Yajna, where they surrender everything they receive from this creation to God. By practising Yajna, these diligent yoga practitioners transform their Jiv-self into the pure self. Dravya Yajna involves surrendering everything to God that we receive from this creation, while Tapa Yajna involves discipline and acceptance of pains that lead to the purification of the mind and intelligence. Yoga Yajna, on the other hand, involves performing every karma with perfection, considering it to be karma for God. Titikshna Vrati is a passionate practitioner who practices Yama, Niyam, Sanyam (abstinence), and other strict physical and mental activities to control the mind. The practices of Sham, Dum, Uprati, Titiksha, Samadhan, and Shraddha help in achieving this control. Sham involves preventing the mind from wandering into the world, while Dama involves stopping the external senses. Uprati involves not letting the retired senses wander, and Titiksha involves tolerating cold-heat, happiness-sadness, loss-benefit, honour, and humiliation as body dharma. Samadhan involves engaging the stopped mind in self-contemplation. 28.
There are various practices among yogis regarding the Havana of Prana Vayu and Apana Vayu. Some perform the Havana of Prana Vayu in Apana Vayu, while others perform the Havana of Apana Vayu in Prana Vayu. And yet others offer Prana to Prana by stopping both Prana and Apana. It's important to note that Prana refers to inhalation, Apana refers to exhalation, and Havana refers to sacrifice. 29.
Yogis who have a regular and controlled diet tend to perform the Havan of Prana Vayu in Prana Vayu. Through their sacrifices, they can destroy the sins of lust, anger, and ignorance. As a result, they attain spiritual knowledge and come to know God through Jnana.30.
Krishna says, a yogi who participates in a Yajna (a sacred Vedic ritual) and experiences the remaining nectar from it, attains the truth. The nectar is said to be the form of Brahman, the ultimate reality and divine consciousness in Hinduism. By drinking this nectar of realization, the yogi achieves a sense of contentment and inner peace and becomes centred on the self. The experience of the nectar is said to be a profound spiritual experience that leads to a deeper understanding of the nature of reality and the self. On the other hand, those who do not perform Yajna are believed to miss out on the opportunity to experience this transformative nectar and do not gain anything in this world or the afterlife. This is because the Yajna is believed to be a powerful means of purifying one's mind, body, and spirit, and gaining spiritual knowledge and realization. In essence, the verse suggests that through the performance of the Yajna and the experience of its remaining nectar, a yogi can attain profound spiritual insights and become centred in the self, while those who do not participate in this ritual miss out on this opportunity for spiritual growth and realization. 31.
Thus, many types of Yajna, are narrated in the Vedas. You should know that these Yajna rituals arise from karma. Knowing this, you will be free from the bondage of karma.32.
Arjuna, know that Jnana Yajna, the sacrificial offering of knowledge, is superior to Dravya Yajna, the offering of material possessions. Dravya Yajna is driven by the desire to attain worldly pleasures or heavenly rewards, but Jnana Yajna, practised by yogi, liberates them from the bondage of Karma and leads to the attainment of ultimate truth. All actions ultimately lead to the path of knowledge and self-fulfilment, and through Jnana Yajna, no Karma remains." In this verse, Lord Krishna advises Arjuna that Jnana Yajna, the pursuit of spiritual knowledge and wisdom, is superior to Dravya Yajna, the offering of material possessions as a means of achieving worldly pleasures or heavenly rewards. While Dravya Yajna may bring temporary satisfaction, it ultimately perpetuates the cycle of Karma and worldly attachments. In contrast, Jnana Yajna leads a yogi to the realization of the ultimate truth, liberating them from the cycle of birth and death and the bondage of Karma. This understanding of the true nature of reality leads to self-fulfilment, and all actions ultimately serve the path of knowledge and wisdom. Through the pursuit of Jnana Yajna, the yogi can attain spiritual liberation and escape the cycle of Karma. 33.
Arjuna, if you seek enlightenment and wish to know the supreme element, you must seek out the sages who have attained oneness with Brahman. Serve them with reverence and humility, and they will be pleased to teach you the ultimate knowledge. By asking with simplicity, the great saints who possess the knowledge of Atma Jnana or Brahman will teach you this ultimate truth." In this verse, Lord Krishna advises Arjuna to seek out the guidance of sages who have achieved oneness with Brahman, the ultimate reality in Hinduism. To attain knowledge of the supreme element, Arjuna must serve these sages with reverence and humility, earning their favour and the privilege of learning from them. By asking with a simple and sincere heart, the great saints who possess the knowledge of Atma Jnana, or knowledge of the self, will impart this ultimate truth to Arjuna. Through their guidance, Arjuna can attain a deeper understanding of Brahman and the nature of the self, leading to spiritual enlightenment and liberation from the cycle of birth and death.34.
By gaining knowledge from these sages, you will not be swayed by worldly desires. You will come to realize the pure self within you, and also the pure self within all beings." In this verse, Lord Krishna suggests that through seeking guidance from the sages who possess knowledge of the self, Arjuna will not be led astray by worldly desires. Instead, he will gain a deeper understanding of his true nature and the nature of all beings. By realizing the pure self within himself, Arjuna will gain insight into the fundamental unity of all existence, seeing the same pure self in all beings, including ghosts or spirits. This realization leads to a deeper sense of connection and empathy with all beings, as well as a greater sense of inner peace and fulfilment.35.
Krishna is telling Arjuna that even if he considers himself to be the greatest sinner, he can still overcome his sins through the knowledge of the self. Krishna is saying that this knowledge will be like a boat that helps one cross the ocean of sin. Just as a boat enables one to safely navigate through the vast and treacherous waters of the sea, the knowledge of the self will enable Arjuna to navigate through his sins and overcome them. The underlying message here is that no matter how great our sins or mistakes may be, we always have the potential to overcome them through self-awareness, self-reflection, and knowledge. Krishna is encouraging Arjuna to embrace this knowledge and use it to become a better version of himself.36.
Krishna is saying that enlightenment, which is the state of understanding the true nature of the self, is like a burning fire that consumes all the karmic results and their attachments. In other words, when one achieves enlightenment, they are freed from the effects of their past actions and are no longer bound by them. Krishna is emphasizing the idea that enlightenment is a powerful force that can burn away all the negative karmic tendencies and attachments that hold us back. This quote also suggests that the pursuit of enlightenment is a process of purification, where the impurities of the mind and the negative karmic tendencies are gradually burned away through the knowledge and understanding of the true self. Overall, this quote encourages us to pursue the path of enlightenment and to trust that it can help us overcome the negative effects of our past actions and attachments.37.
Dear Arjuna, be certain that there is nothing in this world that can purify you like Jnana, which is the knowledge of the self. Water, fire, and other purification methods can only purify a person or substance temporarily, but the true knowledge of the self purifies a person forever. This knowledge of the self is like nectar that sustains and nourishes a yoga seeker for a long time. As the self is the source of ultimate and everlasting knowledge, a seeker who is dedicated to the path of yoga automatically attains this knowledge of the self. Thus, Krishna is telling Arjuna that the pursuit of true knowledge of the self is the most effective means of attaining lasting purification and spiritual growth. The knowledge gained from this pursuit is like nectar that sustains and nourishes a seeker throughout their journey.38.
This verse highlights the importance of controlling one's senses and cultivating a deep curiosity and reverence for self-knowledge to attain ultimate peace and knowledge. The text suggests that those who have subdued their senses and have a sincere desire for knowledge seek it with curiosity and eagerness. This curiosity is further fueled by studying scriptures and engaging in discussions with saint-like teachers, as well as by continuous meditation. Through this process, knowledge comes naturally to the seeker, and the craving for knowledge increases. Eventually, the seeker attains everlasting and ultimate knowledge and peace when the truth is realized. The attainment of this knowledge leads to a sense of bliss and fullness, as the mind no longer wanders towards the distractions and desires of the senses. The seeker is freed from the bonds of ignorance and desire and experiences a state of deep fulfilment. Overall, this passage highlights the importance of cultivating a deep reverence for self-knowledge, and the role of self-discipline, continuous learning, and meditation in attaining ultimate knowledge and peace.39.
This verse emphasizes the importance of having reverence for knowledge and self-knowledge and the consequences of living in ignorance. The verse suggests that a person who lacks knowledge and reverence for knowledge is susceptible to becoming corrupt and losing sight of their ultimate purpose in life. Such a person may be confused and misguided, as they lack the necessary knowledge to make informed decisions and live a fulfilling life. Furthermore, the passage suggests that a person who is clouded by ignorance and a doubtful mind will not find happiness in this world or the afterlife. This emphasizes the importance of seeking knowledge and self-knowledge, which can help us navigate life with greater clarity, purpose, and fulfilment. Overall, this message emphasizes the importance of pursuing knowledge and self-knowledge as a means of avoiding corruption and finding lasting happiness and fulfilment in life.40.
Arjuna, those who have renounced attachment to the results of their actions and achieved freedom from the bondage of karma through the practice of yoga, and whose actions are dedicated to the Divine, have cut off all doubts with the sword of knowledge. They have control over their conscience and are not bound by the ties of karma."41.
O Arjuna, let the sword of knowledge sever the doubts that arise from the ignorance within your mind. Embrace this wisdom, not as mere theory, but as a profound understanding of the Self and the universe. Through this understanding and the attainment of equanimity, you shall be empowered to carry out your duty, even in the face of the most arduous of tasks, such as war. So, let the sword of knowledge guide you towards the path of wisdom and enlightenment.42.
Om Tat Sat
This commentary is taken from Basanteshwari Bhagavadgita.
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