विवेचन सारांश

The Path to Liberation: Acting Without Attachment

Śrī Bhagavān explains the consequences of abandoning prescribed duties due to ignorance, categorizing it as Tāmasika renunciation.

Śrī Bhagavān said:

• niyatasya tu sannyāsaḥ karmaṇo nopapadyate: Renunciation of prescribed duties is not appropriate,
• mohāttasya parityāgaḥ: when done out of ignorance or delusion,
• tāmasaḥ parikīrtitaḥ: such renunciation is declared as Tāmasika (of the nature of darkness or ignorance).

In this verse, Bhagavān emphasizes the following key principles:

1. Inappropriateness of Abandoning Prescribed Duties (Niyatasya Sannyāsaḥ):
   Bhagavān clearly states that it is improper to renounce duties that are prescribed by Dharma. These duties form the foundation of one’s responsibilities in life, ensuring both personal and societal balance. Abandoning them is a failure to meet one’s obligations and hinders the path to spiritual progress.

2. Renunciation out of Ignorance (Mohāt Parityāgaḥ):
   Renouncing duties out of ignorance or delusion reveals a lack of understanding. Such renunciation stems from confusion, not from a true insight into spiritual principles. It reflects a misguided notion that giving up action itself leads to liberation, whereas the true renunciation lies in detaching oneself from the desire for results, not from the duties themselves.

3. Tāmasika Renunciation (Tāmasaḥ Parikīrtitaḥ):
   This form of renunciation is classified as Tāmasika, associated with ignorance, inertia, and darkness. When one abandons duties out of confusion or laziness, it leads to spiritual stagnation rather than growth. Tāmasika renunciation arises from a flawed understanding of Dharma and keeps the individual bound in ignorance, hindering progress on the spiritual path.

In this verse, Bhagavān highlights the dangers of abandoning duties without discernment. Renunciation, while central to spiritual practice, must be undertaken with wisdom and clarity. Simply giving up actions due to confusion or laziness results in missed opportunities for personal and spiritual growth.

This teaching is crucial in the context of Karma Yoga, where performing one’s duties without attachment to outcomes is encouraged. True renunciation involves detaching from the fruits of actions, not from the actions themselves. Bhagavān’s guidance here helps seekers understand the difference between meaningful renunciation and misguided withdrawal from life’s responsibilities.

Śrī Bhagavān addresses the consequences of abandoning duties due to fear of hardship, categorizing it as Rājasika renunciation.

Śrī Bhagavān said:

• duḥkhamityeva yatkarma: When one perceives that a duty or action is painful,
• kāyakleśabhayāttyajet: and abandons it out of fear of physical discomfort or strain,
• sa kṛtvā rājasaṃ tyāgaṃ: such renunciation is considered Rājasika, driven by passion and attachment,
• naiva tyāgaphalaṃ labhet: and one does not attain the true fruits of renunciation.

Bhagavān highlights three key insights in this verse:

1. Fear of Physical Strain (Kāyakleśabhayāt):
   When a person gives up their prescribed duties because of the fear of physical discomfort, pain, or strain, it reveals a Rājasic mindset. Instead of embracing the challenges and responsibilities inherent in life, the individual seeks to avoid hardship, prioritizing comfort over duty. This mindset reflects an attachment to the body and its comforts rather than a commitment to fulfilling one’s obligations according to Dharma.

2. Rājasika Renunciation (Rājasaṃ Tyāgam):
   Renunciation that stems from the fear of suffering is categorized as Rājasika, which is characterized by passion, self-centeredness, and attachment to ease. This form of renunciation does not come from wisdom or a desire for spiritual progress, but from an aversion to discomfort. Such renunciation is incomplete and lacks the depth required for true spiritual advancement because it is rooted in attachment to bodily pleasures and a desire to escape difficulty.

3. Lack of Fruitful Results (Naiva Tyāgaphalaṃ Labhet):
   Bhagavān makes it clear that Rājasika renunciation does not yield the true fruits of renunciation. When the motivation behind giving up actions is based on personal convenience or fear, it fails to bring the spiritual benefits associated with genuine renunciation. True renunciation requires selflessness and detachment from both the action and its outcomes, not merely avoiding action due to fear of discomfort.

Bhagavān's teaching in this verse emphasizes that real renunciation is not about avoiding difficulties or challenges. Rather, it is about understanding the nature of one’s duties and performing them with a spirit of detachment, even when they bring discomfort. Renunciation that arises from fear of hardship is rooted in ego and attachment, and as a result, it does not lead to spiritual growth.

This is especially important in the practice of Karma Yoga, where one is encouraged to perform their duties without attachment to ease or comfort. True renunciation involves transcending personal desires and comforts, not abandoning one’s responsibilities. Bhagavān uses this verse to caution against the limitations of Rājasika renunciation, urging the seeker to pursue a more selfless, detached, and spiritually mature approach.

The inclination to avoid discomfort, termed as Kāyakleśa or Kāya Prem (attachment to bodily comfort), manifests when individuals prioritize their physical ease above their spiritual or social obligations. For instance, during a havan (sacrificial fire ritual), some people may request the priest to expedite the ritual because the smoke causes discomfort to their eyes. Similarly, many consider a place unsuitable for living or hosting events if it lacks air conditioning or other modern conveniences. Such people, driven by their attachment to physical comfort, exhibit a Rājasic tendency that holds them back from fully committing to spiritual progress. Their inclination towards ease limits their ability to grow spiritually, as they remain attached to the body and its needs.

An example illustrating the opposite of this mindset is Professor Shivnarayan Ji from Kanpur, who was deeply influenced by Mahatma Gandhi Ji. Known for his strict adherence to Gandhian principles, he would punish himself with a stick if his students made mistakes, believing that their errors reflected flaws in his teaching. He even undertook the difficult vow of Aswad (Taste Vow), a vow followed by Param Śraddhye Shree Sethji Jaydayal Ji Goyanka and Mahatma Gandhi Ji. This vow entails that one does not eat a dish a second time if it was particularly enjoyed, thus eating only for the body’s sustenance and not for pleasure. Such a vow is extraordinarily challenging, as most people eat for taste. Many of us indulge in our favorite dishes even after a meal is over, simply because we enjoy them.

Renunciation of action solely to avoid bodily discomfort, termed Rājoguni Tyāga, is exactly what Bhagavān warns against in this verse. He emphasizes that abandoning one's obligatory duties to escape physical strain is not true renunciation. True renunciation is about rising above these bodily concerns and fulfilling one’s responsibilities with dedication, regardless of the personal hardships involved.

Śrī Bhagavān, in this verse, outlines the nature of Sāttvika renunciation, where duties are performed with detachment, motivated purely by a sense of obligation and responsibility.

Śrī Bhagavān said:

• kāryamityeva yatkarma: A duty is performed simply because it is the right thing to do,
• niyataṃ kriyate’rjuna: consistently, as prescribed by Dharma, O Arjuna,
• saṅgaṃ tyaktvā phalaṃ caiva: giving up attachment and desire for the outcome,
• sa tyāgaḥ sāttviko mataḥ: such renunciation is regarded as Sāttvika (of the mode of goodness).

In this verse, Bhagavān emphasizes the following key insights:

1. Duty for Duty's Sake (Kāryamityeva Yatkarma):
   Bhagavān underscores that true renunciation involves performing one's prescribed duties without being driven by personal gain or selfish motives. The action is undertaken solely because it is the right thing to do, in accordance with Dharma. This mindset of performing actions out of duty, not desire, aligns with the Sāttvika nature, where the motivation is pure and free from any external attachments.

2. Detachment from Results (Saṅgaṃ Tyaktvā Phalaṃ Caiva):
   A defining feature of Sāttvika renunciation is the absence of attachment to both the actions and their fruits. The Sāttvika individual performs their duties without expecting rewards or recognition. Their focus is on fulfilling their responsibility, not on what it may yield. This kind of detachment reflects a deep spiritual maturity, where one’s fulfillment comes from doing the duty itself rather than from its outcomes. The action is self-contained, without the ego seeking gratification from the result.

3. Consistency and Discipline (Niyataṃ Kriyate):
   Sāttvika renunciation also involves performing duties with unwavering consistency and discipline, adhering to what Dharma prescribes. This disciplined approach reflects a harmonious nature, rooted in a deep understanding of one’s role and responsibilities in life. The consistent practice of these duties reinforces the individual’s connection to the path of Dharma and enables steady spiritual progress.

To practice true renunciation, one must take pleasure in performing their obligatory duties (Niyat karma) without attaching their happiness to the results. A good way to self-assess is to reflect on whether the joy stems from doing the duty itself or from anticipating its outcome. If the focus is on the result, it reflects a Rājasika mindset. In contrast, finding joy in simply fulfilling one’s responsibilities—regardless of the outcome—indicates a Sāttvika disposition.

A relevant dialogue from the Mahābhārata illustrates this concept. In a conversation between Draupadi and Yudhiṣṭhira, Yudhiṣṭhira explains, “Draupadi, one must adhere to Dharma not with the intention of gaining happiness or avoiding discomfort but because it is inherently necessary to follow Dharma.” Actions will always bear fruit—whether favorable or unfavorable—but true renunciation lies in detaching from the anticipation of desirable outcomes. Even virtuous desires, such as wanting to serve the poor or perform charity, can be tainted by ego. To avoid this, one must focus on the action itself, not on any recognition or self-satisfaction derived from it.

Bhagavān's teaching in this verse highlights the essence of true renunciation: performing actions with a pure heart, free from attachment to ego and results. Sāttvika renunciation is not about giving up one's duties but about approaching them with the right mindset—where the action itself is paramount, and the fruits of that action are secondary. This concept lies at the core of Karma Yoga, where one performs their duties selflessly, without being swayed by the allure of success or the fear of failure. By cultivating a Sāttvika mindset, one can transcend the dualities of life—such as pleasure and pain, success and failure—and move closer to spiritual liberation.

A simple self-reflection can help determine the mindset behind our actions. If performing an obligatory duty leaves us dissatisfied or unhappy, it indicates that the action was carried out with a Rājasika mindset, not a Sāttvika one. Some actions may outwardly seem virtuous, such as performing charity or working for a noble cause, but if they are done for personal gain—be it fame, recognition, or status—they do not align with Sāttvika principles. For instance, someone distributing blankets to the poor may initially be driven by genuine compassion, but if the fame from that act leads them to repeat it year after year for the sake of recognition, the action is no longer Sāttvika.

In spiritual organizations, like Geeta Pariwar, even service can become a source of attachment. If a volunteer (sevi) feels unhappy when their service is paused or reassigned, it indicates an attachment to the service itself rather than a focus on serving selflessly. True Sāttvika renunciation involves remaining unaffected by whether or not one continues in a particular role. Service must not become a means to gain ego-satisfaction but should remain aligned with the principles of selfless action.

Ultimately, to reach the highest levels of spiritual evolution, actions must be performed with ease and without attachment. A well-known chant encapsulates this sentiment:

सीता राम सीता राम, सीताराम कहिये। जाहि विधि राखे राम, ताहि विधि रहिये।

Sita Ram Sita Ram, chant the names of Sita and Ram. Accept whatever situation Shri Ram places you in.

Give your best in performing Niyat Karma, without slacking, but also accept it gracefully if there comes a time to take a break. Recognize this too as the will of the divine. Śrī Bhagavān will elaborate further on transcending the three Gunas (qualities) in the next verse.

In this verse, Śrī Bhagavān describes the qualities of a true renunciant, one who neither shuns difficult actions nor clings to favorable ones. Such a person, grounded in Sattva, gains wisdom and clarity by being detached from both favorable and unfavorable actions.

Śrī Bhagavān said:

• na dvestyakuśalaṃ karma: He does not despise difficult or inauspicious actions,
• kuśale nānuṣajjate: nor does he become attached to auspicious or favorable actions,
• tyāgī sattvasamāviṣṭo: such a renunciant is absorbed in Sattva (goodness),
• medhāvī chinnasaṃśayaḥ: and is wise, with all doubts dispelled.

Bhagavān emphasizes three key insights in this verse:

1. Equanimity Towards All Actions (Na Dvestyakuśalaṃ, Kuśale Nānuṣajjate):
   A true renunciant maintains balance in all actions, whether difficult or favorable. He neither rejects challenging tasks nor clings to those that are easy or pleasant. This mental equilibrium reflects a profound understanding of the transient nature of all actions and their results. A person grounded in Sattva sees every action as part of their duty, not influenced by personal preferences or discomfort. This detachment ensures that the renunciant performs their responsibilities with neither aversion nor attachment.

   Many people, in their pursuit of perfection, become overly concerned with performing only the tasks they find favorable, showing attachment to Kuśala Karma. Śrī Bhagavān advises against this attachment, emphasizing that renunciation requires a balanced approach to all tasks—whether pleasant or not. True renunciation does not favor one over the other but remains steady in all circumstances.

2. Imbued with Sattva (Tyāgī Sattvasamāviṣṭo):
   A renunciant who is deeply absorbed in Sattva performs duties with a calm and clear mind, free from the disturbances of Rajas (passion) and Tamas (ignorance). Sattva is the quality that brings purity, clarity, and wisdom. When one is rooted in this state, they act without personal motives, without seeking reward or avoiding discomfort. This Sāttvika state ensures that actions are done selflessly, driven purely by duty and Dharma, and not by ego, desires, or fears.

3. Wisdom and Clarity (Medhāvī Chinnasaṃśayaḥ):
   A Sāttvika renunciant is wise (medhāvī) and free from doubts (chinnasaṃśayaḥ). This clarity of thought and decisiveness arise from detachment from the fruits of actions. Since such a person is not driven by the desire for outcomes, they are free from the inner conflicts caused by expectations. Wisdom comes from this deep understanding of one’s duty, performed with detachment and a sense of inner peace. The result is a life of action free from confusion, doubt, or hesitation.

Shri Hanuman Ji embodies the qualities of such a renunciant. During the discussion about who could cross the ocean to reach Lanka, others voiced their capabilities, but Hanuman Ji remained silent, even though he was the most capable. He waited until Jambavan reminded him of his immense strength. Angad mentioned:

अंगद कहुं जौं मैं परा, जिय संदेह कछु प्रीति निहारा।
जामवंत कहुं तुम्ह सब लायक, पति यह सिमी सब कर नायक।

Angad said: "If I go as a messenger to Ravana’s court, there might be doubts about my intentions, and they may not perceive it as an act of friendship."

Jambavan then acknowledged Hanuman Ji’s unique qualifications: "You are all capable and worthy, but Hanuman is the best candidate for this task, as he is a true leader and servant of Lord Ram."

Jambavan, seeing Hanuman Ji’s quiet demeanor, approached him and said:

कहइ रीछपति सुनु हनुमाना। का चुप साधि रहेहु बलवाना॥
पवन तनय बल पवन समाना। बुधि बिबेक बिग्यान निधाना॥

“Listen, Hanuman! Why are you sitting quietly, O mighty one? You are the son of the wind god, and your strength equals that of the wind. You are a treasure of wisdom, intellect, and knowledge.”

He continued:

कवन सो काज कठिन जग माहीं। जो नहिं होइ तात तुम्ह पाहीं॥

“What task is there in this world, O dear one, that cannot be accomplished by you?”

On hearing this, Hanuman Ji, who had quietly refrained from boasting, finally revealed his immense power when needed:

राम काज लगि तव अवतारा। सुनतहिं भयउ पर्बताकारा॥

“You have incarnated to fulfill the tasks of Shri Ram.” Hearing these words, Hanuman assumed a massive form, ready for action:

कनक बर्ण तन तेज बिराजा। मानहुँ अपर गिरिन्ह कर राजा॥
सिंहनाद करि बारहिं बारा। लघु रूप धरि सागर पारा॥

His body shone with a golden hue, resembling a king of mountains. Roaring like a lion, he assumed a small form and leapt across the ocean.

This wisdom and humility of Hanuman Ji reflect the essence of Sattva. He never sought praise for his abilities and acted only when called upon. Similarly, when Indrajit fired the Brahmāstra, Hanuman Ji, though immune to it, voluntarily submitted out of respect for Brahma. This level of humility and self-control defines the true renunciant, who acts only in alignment with Dharma, free from ego.

Sant Kabir captures this effortless state of wisdom and devotion in his full composition about Sahaj Samadhi (the effortless state of meditation):

"O Seeker, the effortless state of meditation is the best.
Ever since I met the Divine, my awareness has not strayed.
I do not close my eyes, nor block my ears, nor do I inflict suffering on my body.
With open eyes, I gaze and smile, admiring the beautiful form of the Divine.
What I speak is His Name, what I hear is His remembrance.
Whatever I do is worship, all my actions are offerings.
I view the house and the garden equally, having erased all duality from my heart.
Wherever I go, that becomes my sacred circumambulation; whatever I do is service.
When I sleep, it is as if I am offering obeisance, and I do not worship any other deity.
My mind is continuously absorbed in the eternal Word (shabd), I have abandoned impure speech.
Whether sitting or standing, I never forget the Divine—such is the devotion that grips me.
Kabir says: This is the way of the awakened, I have openly declared it.
Being beyond both pleasure and pain, I have merged in the supreme bliss."

Kabir’s verse expresses how the highest form of meditation is effortless, where every action becomes an expression of devotion. There is no need for external rituals, as every moment is filled with divine awareness. Kabir’s description aligns with Sattva, where the seeker merges into the blissful state of constant divine remembrance, free from dualities.

A similar state was achieved by Lala Ji Maharaj, a revered Sufi saint. Once, he visited his Guru’s home late due to heavy rain, but upon seeing his Guru in deep Unmani meditation, Lala Ji quietly returned without disturbing him. His Guru later praised him for understanding that during the Unmani state, one is so absorbed in the divine that even external interactions are distractions.

The following verse beautifully expresses the Unmani state:

जब दिल को नींद आती है और रूह होती है गाफिल,
तब मैं ही अकेला होता हूँ उस यार की महफ़िल में।

"When the heart drifts into sleep and the soul becomes unaware,
It is in that moment I find myself alone in the divine’s sacred presence."

This deep connection to the divine is what Śrī Bhagavān speaks of in this verse—where the renunciant transcends attachment to pleasant and unpleasant actions and enters a state of constant divine absorption.

In this verse, Śrī Bhagavān emphasizes the importance of cultivating detachment and equanimity in Karma Yoga. By transcending likes and dislikes, attachment and aversion, the renunciant attains clarity, wisdom, and inner peace. Such equanimity is essential for spiritual growth and the dissolution of doubts.

This teaching calls us to approach our duties with sincerity and focus, but without attachment to outcomes. It invites us to cultivate a mindset where we perform actions as offerings, with a heart free from ego and desires. By doing so, we can navigate life’s challenges with wisdom and grace, finding inner clarity and peace.

In this verse, Śrī Bhagavān explains the different kinds of results that arise from actions, drawing a contrast between the experiences of those who are attached to the fruits of their actions and those who have renounced such attachments.

In this verse, Śrī Bhagavān introduces the concept of five fundamental factors that contribute to the successful performance of all actions, as explained in Sāṅkhya philosophy. He emphasizes the importance of understanding these five factors to gain deeper insight into how actions are accomplished.

In this verse, Śrī Bhagavān elaborates on the five essential factors that work together to perform and complete any action. He identifies these components and explains their roles in bringing about the desired outcomes in life.

In this verse, Śrī Bhagavān explains the five essential factors behind every action a person undertakes. Whether actions are in accordance with dharma (righteousness) or opposed to it, they are all influenced by these five factors.

Śrī Bhagavān said:

• śarīravāṅmanobhiryat: Actions are initiated through the body (śarīra), speech (vāṅ), or mind (manas).
• karma prārabhate naraḥ: Whatever actions a person performs, they fall into these categories.
• nyāyyaṃ vā viparītaṃ vā: Actions may be just (nyāyya) or unjust (viparīta), aligned with dharma or against it.
• pañcaite tasya hetavaḥ: These five causes are always present behind every action.

Bhagavān emphasizes several key insights in this verse:

1. The Instruments of Action (Body, Speech, and Mind): All actions are performed through three key instruments: the body (physical actions), speech (verbal actions), and mind (mental actions). Whether we act through physical effort, express ourselves through words, or generate thoughts and intentions, all these actions are governed by the same underlying principles. Each instrument plays a vital role in shaping how we interact with the world and carry out our duties.

2. Types of Actions—Righteous or Unrighteous: Bhagavān highlights that human actions can be either righteous or unrighteous, depending on whether they align with dharma. Nyāyya refers to actions that uphold moral and ethical principles, while Viparīta refers to actions that violate those principles. Recognizing this distinction is essential for understanding the ethical nature of our actions.

3. The Five Causes Behind Every Action: Regardless of the type of action—whether virtuous or not—five factors always play a role in its execution. These include the body (adhiṣṭhāna), the doer (kartā), the instruments of action (karaṇa), the effort (ceṣṭā), and divine will or fate (daiva). Together, these factors determine the outcome of any action, emphasizing that actions are never the result of a single cause.

This verse illustrates the complexity of human actions, showing that they are shaped by a combination of physical, verbal, and mental efforts, as well as external influences. Bhagavān teaches that understanding the multiple causes behind our actions is crucial for evaluating their impact and consequences. He invites us to reflect on whether our actions align with dharma and to become more aware of the factors influencing our behavior.

On a practical level, this verse encourages us to be mindful of our actions—whether physical, verbal, or mental. We are reminded to carefully evaluate the righteousness of our actions, taking into account the five contributory factors. Recognizing that our actions are influenced by these causes helps us act with greater clarity, making informed and ethical choices in our daily lives.

This awareness fosters a sense of responsibility, as we realize that while we can control our efforts and intentions, the outcome is shaped by a variety of forces. It also encourages humility, as we recognize that not all results are within our control. By cultivating this understanding, we can reduce attachment to outcomes and focus on performing our duties with sincerity and dedication, aligned with higher spiritual principles.

In essence, Bhagavān’s teaching in this verse emphasizes the importance of recognizing the complexity of actions and their causes. By understanding how the body, mind, speech, effort, and divine will interact, we can navigate life with greater wisdom, acting in harmony with dharma and contributing to a more peaceful and fulfilling existence.

Śrī Bhagavān emphasizes the misunderstanding that arises when one mistakenly identifies the pure Self as the doer of actions. This misperception, stemming from ignorance and lack of clarity, leads to a flawed understanding of reality.

Śrī Bhagavān said:

• tatraivaṃ sati kartāram: Despite the explanation of the five factors behind all actions,
• ātmānaṃ kevalaṃ tu yaḥ: the one who believes the pure Self alone to be the doer,
• paśyatyakṛtabuddhitvān: due to lack of wisdom and an impure intellect,
• na sa paśyati durmatiḥ: does not truly see and is led astray by distorted understanding.

In this verse, Bhagavān conveys three important insights:

1. Misidentifying the Self as the Doer (ātmānaṃ kevalaṃ kartāram): Bhagavān warns against the error of attributing actions to the Self, which is by nature untainted and beyond action. The Self is immutable and free from the activities of the body and mind. When one, out of ignorance, assumes the Self to be responsible for action, they are making a fundamental error in understanding their true nature.

2. Lack of Discrimination (akṛtabuddhitvān): This mistaken belief arises from an undeveloped or impure intellect, which cannot clearly distinguish between the Self and the ego. The Self is a witness, unchanging and unaffected by the actions of the body or mind, while the ego is involved in action. A person with impure understanding fails to grasp this distinction and, as a result, misinterprets the nature of the Self.

3. Perverse Understanding (durmatiḥ): Bhagavān describes this misunderstanding as arising from "durmatiḥ"—a distorted or deluded mind. This faulty perception leads one to view the Self, which is free from action, as the doer. Such an error binds the individual to the consequences of actions, preventing them from realizing the true, liberated state of the Self.

Bhagavān’s teaching is crucial for spiritual seekers who are striving to understand the true nature of the Self. The Self, in its pure essence, is neither the doer of actions nor affected by them. It is the ego, the mind, and the body, driven by the forces of nature (the gunas), that engage in actions. When one mistakes the Self for the ego and attributes doership to it, they remain bound by the cycle of karma.

This distinction between the Self and the ego is a key aspect of spiritual wisdom (viveka). Recognizing that the Self is the non-doer allows one to detach from the fruits of action and realize the higher truth of existence. Bhagavān’s teaching here is a reminder that the journey toward liberation requires a clear and purified understanding of the Self, free from the ego’s attachment to action.

In practical terms, this verse urges us to develop a detached perspective on doership. By understanding that the Self is merely the witness, we can free ourselves from the burden of actions and their consequences. This detachment does not mean inaction but rather the realization that actions belong to the body-mind complex, while the Self remains pure and unaffected.

To cultivate this understanding, one must practice self-inquiry and mindfulness, recognizing that the ego, not the Self, is involved in worldly actions. By doing so, we can transcend the illusion of doership and move closer to the realization of our true nature.

In daily life, this teaching encourages us to observe our actions without identifying with them. Instead of thinking "I am doing this," we can remind ourselves that actions are performed by the body and mind, while the Self remains the observer. This shift in perspective can lead to greater inner peace, reducing stress and anxiety over the outcomes of actions.

Ultimately, Bhagavān's guidance helps us see beyond the superficial appearance of doership, allowing us to experience the freedom of knowing the Self as pure consciousness, beyond action and beyond the cycle of karma. This realization is a key step toward spiritual liberation (moksha), freeing us from the delusions that keep us bound to worldly existence.

In this verse, Śrī Bhagavān reveals the profound state of action without attachment, describing the freedom achieved by a person who has transcended the ego and the sense of doership. Such an individual performs actions, even difficult ones like killing in battle, but remains untouched by their consequences.

In this verse, Śrī Bhagavān delves into the foundational elements that motivate and constitute all actions, offering a profound understanding of the dynamics of karma (action).

Śrī Bhagavān said:

• jñānaṃ jñeyaṃ parijñātā: Knowledge, the object of knowledge, and the knower (the subject) are the three motivators of action.
• trividhā karmacodanā: These three elements together inspire action.
• karaṇaṃ karma karteti: The instruments (senses), the action itself, and the doer (the one who performs the action).
• trividhaḥ karmasaṅgrahaḥ: These three components form the basis of any action.

Bhagavān highlights two distinct triads that define the process of action:

1. The Triad of Motivation (jñānaṃ, jñeyaṃ, parijñātā):

   • Jñānaṃ (Knowledge): This refers to the awareness or understanding one possesses. It is the intellectual comprehension that guides actions.
   • Jñeyaṃ (Object of Knowledge): This is the goal or object that one seeks to know or attain. It represents the purpose or aim behind the action.
   • Parijñātā (Knower): The conscious individual who possesses the knowledge and strives to achieve the object of that knowledge. The knower is the subject who initiates action.

   These three—knowledge, the object of knowledge, and the knower—together create the motivation for any action. Without these, there would be no impetus to act, as they form the driving force behind all endeavors.

2. The Triad of Action (karaṇaṃ, karma, kartā):

   • Karaṇaṃ (Instruments): The senses or tools that facilitate action. These include the body’s faculties and external means used to carry out an action.
   • Karma (Action): The actual task or deed performed, manifesting the intent created by the triad of motivation.
   • Kartā (Doer): The agent or individual who performs the action, using the instruments to accomplish the task.

   These three—doer, instruments, and action—form the complete process of any activity. Together, they cover the spectrum of how an action is conceived, initiated, and completed.

Śrī Bhagavān’s teaching in this verse provides a clear breakdown of karma, showing how actions are driven by a combination of knowledge, the object of that knowledge, and the one who seeks to apply it. Similarly, the actual performance of the action involves the doer, the means through which the action is performed, and the action itself. This holistic understanding helps clarify the complex process of karma and encourages mindful action.

In our daily lives, we can apply this wisdom by becoming more conscious of the motivations behind our actions. By reflecting on the knowledge we possess, the goals we aim to achieve, and our role as the doer, we ensure that our actions align with our higher purpose. Understanding the role of our senses and tools in facilitating actions also helps us refine our approach, leading to more meaningful and harmonious outcomes.

This comprehensive view of karma encourages us to approach our duties with greater clarity and intention, making our actions more effective and spiritually aligned. Bhagavān’s guidance reminds us that true mastery of action lies in understanding the interplay of these components and acting with discernment and awareness.

Ganesh Chaturthi Reflection:

On the auspicious day of Ganesh Chaturthi, we conclude our study by offering prayers to Śrī Ganesh, the remover of obstacles and the embodiment of intellect.

भावानी शंकरौ वन्दे श्रद्धा विश्वास रूपिणौ।
याभ्यां विना न पश्यन्ति सिद्धाः स्वान्तःस्थमीश्वरम्।।

"I bow to Bhavani (Parvati) and Shankara (Shiva), who are the embodiments of faith (Shraddha) and trust (Vishvas). Without their blessings, even the most accomplished beings (siddhas) cannot perceive the divine Lord residing within themselves."

Śrī Ganesh is always worshiped first in any ceremony as He represents the wisdom that clears obstacles from our path. Known as the deity of intellect, His large ears signify that a wise person listens more and speaks less. His ears also filter out unnecessary distractions, allowing only the essential to remain. As the saying goes,

सार सार को गहि रहे, थोथा देय उड़ाय।

Hold on to the essence, discard the useless.

With four hands, Śrī Ganesh carries important symbols:

• Ankush (goad): Representing control over the mind.
• Modak: Symbolizing joy and the sweetness of life.
• Rope: Used to restrain the mind when control is not sufficient, representing discipline.
• Ved (Knowledge): Signifying that knowledge must be applied, not just learned.

By worshiping Śrī Ganesh today, we seek His blessings to merge our intellect with the teachings of the Bhagavad Gītā, so that we may overcome obstacles in our spiritual journey.

गजाननं भूतगणादि सेवितं, कपित्थजम्बूफलसार भक्षितम्।
उमासुतं शोकविनाशकारणं, नमामि विघ्नेश्वर पादपङ्कजम्॥

I bow to the lotus feet of Śrī Vighneshwara (Ganesh ji), who is served by divine beings and enjoys the essence of wood apple and rose apple fruits. He is the son of Uma ji (Goddess Parvati) and the cause of the destruction of sorrows.

Question and Answer Session:

1. Ajita Kumar Misro
   Q: What is the difference between Daivi Guna Sampada and Pradnya?
   A: As the Daivi Guna Sampada (divine qualities) grow and strengthen, they lead to the awakening of Pradnya (wisdom).

2. Didi Ji (Galaxy M33 5G)
   Q: My sister, after starting the Bhagavad Gītā’s L1 to L3 classes, was diagnosed with cancer. Despite her illness, she continued to attend classes and chant "Hare Ram, Hare Krishna, He Yogeshwar" until her passing on Putrada Ekadashi. She had a premonition of her departure, saying a week before, "I have to leave on Gyaras (Ekadashi)." Could she attain liberation?
   A: Without a doubt, your sister was a virtuous and blessed soul. Her dedication to reading the Gītā, even amidst the suffering of cancer, shows that her Pragya (awakened wisdom) was active. Her ability to sense the day of her passing and her unwavering devotion to Bhagavān until the end indicate that she was truly on the path to deliverance. Such virtuous souls attain the blessings of Bhagavān. We can learn much from her devotion and strength.