विवेचन सारांश

The wise recognize that every being is controlled by Prakṛti, and surrender to Bhagavān’s will, performing their karma selflessly, without attachment to the results.

Bhagavān explains that people who are ignorant approach their karma (actions) with deep attachment, they see their actions as personal and are emotionally tied to the results. On the other hand, the wise must direct their karma for the benefit of society. This means they should never abandon the path of karma yoga.

Once a person has understood the power of this knowledge, Bhagavān gives a crucial word of advice:

• Do not abandon the act of karma – Even after realizing the ultimate truth, one must continue to perform their duties.
• Refrain from confusing the ignorant – The wise should not say or do anything that causes the ignorant to stray from their path or lose motivation. By advising the ignorant  that Jnana Yoga is superior to Karma Yoga or vice versa, the ignorant ones (who are yet to elevate to higher states of consciousness) will then be gripped by confusion.
• Do not discourage those attached to action – Instead of deterring people from their natural inclination to karma, the wise should inspire them to continue on this path, as the path of karma yoga gradually leads to supreme knowledge.

Some may wish to abandon karma by embracing  dhyān yoga (meditation, renunciation, etc.), but they may struggle because they are still under the influence of Prakṛti (the three modes of nature which influences the innate tendencies). Their innate disposition may not allow them to simply detach from action. Thus, Bhagavān emphasizes on karma yoga, engaging in selfless action while remaining detached from its fruits.

• Their karma was already determining their fate.
• Arjuna was merely a nimitta (instrument) in Bhagavān’s divine plan.
• Prakṛti governs all actions—one cannot escape it.

Even if Arjuna had chosen sannyāsa (renunciation), his innate nature is that of a warrior. Hence, he would not have been able to abandon his karma. His nature as a warrior would instinctively bring him back to action.

A Tattvavit (one who knows the ultimate truth) realizes:

• Who is responsible for the creation of the universe.
• What drives the functioning of this world.
• That karma is influenced by the three Gunas of Prakriti - Sattva (mode of goodness), Rajas (mode of passion) and Tamas (mode of ignorance).  The predominant Guna influences the nature of the Karma.

All person’s actions are influenced by their dominant guna (sattva, rajas, or tamas). No matter how much one tries to escape, their karma aligns with their inherent nature.

A Tattvavit understands this truth and, therefore:

• Remains unattached to the entire process of action.
• Performs karma without ego or the sense of doer-ship, knowing it is driven by Prakṛti.
• Neither resists nor runs away from his duties.

For a common person, however, this realization is not easy. Bhagavān offers guidance on how they should approach karma.

• Guṇasammūḍhāḥ (The Deluded Ones)
  • They remain attached towards the actions arising from the guṇas (guṇakarmasu sajjante).
  • Due to imperfect knowledge (akṛtsnavido) they falsely believe they are the doers.
  • Their ego binds them to their actions, preventing them from realizing the deeper truth.

• Kṛtsnavinna (The Ones with Perfect Knowledge)
  • They understand that all actions arise from Prakṛti and its guṇas, not from individual self.
  • Hence, they remain unaffected and are free from ego or the sense of doer-ship, knowing that their role in life is assigned by Prakṛti. A teacher, for example, knows that he is in this profession because of his/her innate nature and does not try to become a soldier.
  • Because of this wisdom, their mind remains steady and undisturbed.

Thus, those who truly know the totality of existence (Kṛtsnavinna) do not fall into the illusion of ego and attachment. 

In the next shloka Bhagavān gives a master key to unbind from the effects of the karmas.

• Mayi sarvāṇi Karmāṇi – All actions (karmas) must be dedicated to Bhagavān (instead of selective Karmas)
• Sannyasya Adhyātma Cetasā – With an inner spiritual consciousness, one must offer all karma to Him without attachment.

• Nirāśīr Nirmamo Bhūtvā – Perform actions with no expectations on outcome and by relinquishing the sense of ownership. Relinquish desires for personal gain is the state of detachment. 
• Yudhyasva Vigatajvaraḥ – One must discard all mental burdens such as fear, reluctance, or hesitation in executing one’s duty.

Consider the example where a person is engaged in some activity in a dark room, and a rope is thrown towards him. He is now gripped by fear as he feels that the rope is actually a snake. In the same manner, when discharging the Karmas or actions, we are gripped by delusion (i.e., attachment, expectation of outcome  and the sense of doer-ship), from which arises the sense of fear.

By following this selfless and detached approach, one attains a calm, fearless, and fever-free (vigatajvaraḥ) state, free from anxiety and lethargy.

For an ordinary person, applying these lofty principles may seem challenging. Even if the person dedicates his Karma to the Supreme Divine, the person is gripped by anticipation of results the very next minute. 

Selfless karma is not an overnight process, but a journey of gradual transformation. At this stage, one must contemplate: What practical steps can be taken?

Swami Giri Maharaj ji’s Simple Yet Powerful Solution

Begin the Day with a Prayer – Every morning, start with a heartfelt prayer, dedicating the day's karma to Bhagavān. This aligns the mindset with surrender and detachment before engaging in worldly duties. Even if one cannot immediately renounce expectations or attachments, simply practicing awareness and offering actions to Bhagavān will gradually lead to inner transformation.

Morning Prayer

कर प्रणाम तेरे चरणों में लगता हूं अब तेरे काज ।
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज ॥

The seeker should remind himself that all Karmas that he performs is an act of service to the Supreme Divine. Hence, all Karmas are an offering to HIS lotus feet. 

अन्तर में स्थित रह मेरी बागडोर पकड़े रहना ।
निपट निरंकुश चंचल मन को सावधान करते रहना ॥

The seeker prays to the Supreme Divine to hold the reins of his mind (as his mind is fickle), just like how HE held the reins of Arjuna's chariot.

अन्तर्यामी को अन्तः स्थित देख सशंकित होवे मन ।
पाप वासना उठते ही हो, नाश लाज से वह जल भुन ॥

The seeker prays to the Supreme Divine to suppress the desires which are a source of obstacles on the path of Karma. 

जीवों का कलरव जो दिन भर सुनने में मेरे आवे ।
तेरा ही गुनमान जान मन प्रमुदित हो अति सुख पावे ॥

The seeker prays to silence the cbayted if the mind and enable him to be absorbed in the Supreme Divine.

तू ही है सर्वत्र व्याप्त हरि ! तुझमें यह सारा संसार ।
इसी भावना से अन्तर भर मिलूं सभी से तुझे निहार ॥

The seeker perceives the all-pervading almighty, (who also resides within as the antaryamin) in one and all. When the heart is filled with this emotion, there is no distinction (Say for example, one has an equitable vision towards the daughter and daughter-in-law). Hence, the Karma is discharged from a pure state of consciousness. 

प्रतिपल निज इन्द्रिय समूह से जो कुछ भी आचार करूं ।
केवल तुझे रिझाने, को बस तेरा ही व्यवहार करूं ॥

The seeker prays to the Supreme Divine that his five senses and the mind should be directed towards HIM at all times. 

Bhagavān explains that those who embrace the below-given emotions with dedication experience a unique transformation:

• Nityam Anutiṣṭhanti – regularly follow these teachings, making them a part of their daily life.
• Śraddhāvantaḥ – practice with full faith, without doubt or hesitation.
• Anasūyantaḥ – are free from malice, meaning they do not criticize Bhagavān’s wisdom or question the same from a state of doubt.

Mucyante Te’pi Karmabhiḥ – Such people are no longer bound by their karma.

Because their actions are dedicated to Bhagavān without attachment, their karma no longer leads to worldly entanglements. Instead, it becomes a means of spiritual elevation and ultimate liberation (mokṣa). This profound assurance from Bhagavān shows that sincere, faithful, and selfless practice leads to freedom from suffering and a life of divine connection. On the contrary there are some who do not follow the above diligently. For them in the next shloka Bhagavān says:

Those who do not follow the path of righteousness remain deluded and confused, devoid of true knowledge. They lack the eligibility to attain wisdom. However, if we continue steadfastly on the path of karma, we will also attain divine knowledge. It is through the sincere performance of our own duties that we can reach HIM.

Great saints like Sant Tukaram Maharaj exemplified this truth. He continued to perform his worldly responsibilities while simultaneously attaining spiritual enlightenment. This proves that knowledge and devotion are not separate from action; rather, they are realized through dedicated karma.

Bhagavān tells Arjuna that his preference of renouncing everything and live on bhiksha (alms) is not possible. He explains that renouncing action is not the path to liberation; instead, performing one’s rightful duty with detachment leads to true realization.

The essence of Bhagavān’s words is that action, when performed with sincerity and without attachment, becomes a means of attaining ultimate wisdom and liberation. True knowledge does not lie in mere words or renunciation but in performing one’s duty with a pure heart, just as the great saints and sages have shown us.

Bhagavān says that even the most knowledgeable person is bound by Prakriti. No matter how enlightened one is, their innermost state (Antar Dhama) remains the same, rooted in knowledge and stability. However, their external nature (Prakriti) manifests differently.

For example, we receive divine wisdom from Bhagavān Śrī Krishna, who is universally loved and attracts all whom HE meets. HIS internal state is that of a Brahma Jnani (knower of the Absolute Truth). Similarly, Shukhdev Maharaj is also a Brahma Jnani, but his nature is entirely different, He is Sarva Sanga Parityagi, completely detached from worldly associations.

Though their knowledge is the same, their Prakṛti expresses itself in different ways. Bhagavān Śrī Krishna remains engaged with the world, while Shukhdev Maharaj renounces all attachments. This illustrates that even the most enlightened beings cannot escape the influence of their inherent nature. A person’s Prakṛti shapes their actions, behavior, and external expressions, and no one, regardless of their wisdom, can completely transcend it. The bindings that three gunas put on us come on in the form of actions of different sense organs. 

Bhagavān talks about a very important concept: every sense organ is naturally inclined toward certain subjects. For example, our eyes are drawn to visuals, and our mouth is engaged in speech. When our sense organs are involved in any action, they operate within two tendencies—rāga (attachment) and dveṣa (aversion).

Each person has preferences and dislikes. A student, for instance, may enjoy studying languages but struggle with math or science. Similarly, in household chores, some tasks are enjoyable while others feel burdensome. Just as our personal inclinations shape our experiences, our sense organs also exhibit attachment toward certain things and aversion toward others.

Bhagavān emphasizes that these attachments (rāga) and aversions (dveṣa) become obstacles in our karma (duties). Take, for example, a student preparing for board exams while the Cricket Champion Trophy matches are ongoing. Watching cricket is not inherently wrong, but excessive attachment to it distracts the student from studying. Likewise, during a puja (prayer ceremony), answering phone calls might seem trivial, but it disrupts the sanctity of the ritual.

Both attachment and aversion can obstruct our path. Just as attachment to distractions leads to negligence of duty, strong aversion to certain tasks may prevent us from fulfilling our responsibilities. Bhagavān explains that rāga and dveṣa act like thieves, robbing us of our sādhana (spiritual practice) and obstructing our journey of karma. Overcoming these tendencies is not easy, but it is essential. For this, Bhagavān advises cultivating the right insight, which HE elaborates on in the next shloka.

In this shloka, we need to focus on two words: svadharma and paradharma. Some people interpret these in the context of religion, believing that dying for one’s dharma is better and that one should not follow another’s dharma etc.. While this interpretation is valid in a certain context, we must understand these terms in the context of the Bhagavad Gītā.  

When Bhagavān spoke these words, various religions and sampradayas were not prevalent as they are today. Thus, Bhagavān was not referring to those. Instead, svadharma refers to one's own duty, while paradharma refers to another person's duty. Our sanskriti teaches us that our profession should be treated as worship.

The verse śreyān svadharmo viguṇaḥ conveys that even if one sees flaws in their profession, they must understand that it is still the most important path for them. For example, a teacher may feel that their job does not pay enough, yet if their gunas (innate qualities) align with teaching, it is their svadharma. Merely switching to a managerial role for higher pay might not be the right choice for them.

Similarly, paradharmo bhayāvahaḥ warns against abandoning one's natural duty. A teacher aspiring for a managerial role only for monetary gain, or a doctor switching to engineering due to financial concerns, might find themselves unfulfilled. A businessman should accumulate wealth with the intent of contributing to the nation's wealth prosperity. Scientists should work with the vision of national progress rather than choosing an alternate profession for short-term benefits. No shortcuts should be taken, one must do what is expected of them.

Every profession has a sacred purpose. A doctor and a nurse should see their patients as fragments of Ishwara. A teacher should understand that students are fragments of Paramātmā, and their school, hospital, or office is a temple of worship. By working with this mindset, one performs their duty in the best possible way and attains both knowledge and divine grace.

The Story of Pundalik

Pundalik devoted himself to serving his parents. While everyone else in his village went for Vari (the darshan of Vithal Bhagavān), he prioritized his duty of taking care of his parents. Even though he missed the opportunity to visit the temple, he remained steadfast in his service. What happened? Vithal Bhagavān Himself came to Pundalik and granted him darshan.

This story highlights the power of following one's karma yoga. Sometimes, another path may seem more appealing, but one's own duty remains supreme. 

Consider the example of milk and water. Although milk is more expensive, yet only water can quench thirst. Similarly, ghee is superior to both milk and water, yet it cannot serve their purposes. In an aquarium, fish can survive only in water; if placed in milk or ghee, they would perish. Likewise, a person who abandons their svadharma and follows paradharma struggles and suffers.

Bhagavan insists that one’s work must be regarded as the best. When a person approaches their duty with supreme dedication, seeing it as the highest and most fulfilling path, Swami Giri Maharaj ji says it becomes like Kamadhenu (the wish-fulfilling cow), granting all that one desires.

The key question is: Do we truly love our job?

Many of us want to do something but end up doing something else. This is our struggle. Arjuna, on behalf of all of us, expresses this curiosity and enquires further from Bhagavān in the forthcoming shloka. 

Arjuna understands that he should follow his dharma, but what if something within compels him to act otherwise? He raises an essential question: What is it that drives us to commit sins or act against our duty? Running away from the battlefield would be a sin for Arjuna, yet he feels an internal force pushing him toward that very action.

This is not just Arjuna’s dilemma; it is a universal problem. Many people wish to study the Bhagavad Gītā or engage in righteous deeds but struggle to stay on the right path. What is it that compels us to turn away from our duty?

Even Duryodhana posed a similar question. He confessed:

jānāmi dharmaṃ na ca me pravṛttirjānāmyadharmaṃ na ca me nivṛttiḥ।
kenāpi devena hṛdi sthitena yathā niyukto'smi tathā karomi।।
"I know what is righteous, yet I do not feel inclined toward it. I know what is unrighteous, yet I am not able to refrain from it. There is some unseen force residing in my heart that makes me act as I do."

This was Duryodhana’s struggle 5,000 years ago, and it remains our struggle today. The Duryodhana within us often asks the same question: Why do I do things I know I should not? Why do I avoid what I know is right? What is this force that pulls me away from my svadharma and onto the wrong path?

In response, Bhagavān answers this profound query in the next shloka, revealing the inner force that drives human behavior.

Bhagavān provides a detailed and fundamental answer to Arjuna’s question. This is not a superficial explanation but one that goes to the root of the problem: We are under the influence of Rajo Guna, and along with it come its two powerful warriors—Kāma (desire) and Krodha (anger).

Bhagavān declares that these two are ever-present in each one of us, referring to them as viddhyenam iha vairiṇam—"Know them to be your enemies." Since they are our enemies, we must understand them completely. To highlight their danger, He uses two significant adjectives:

• mahāśanaḥ – They have an insatiable appetite. The more we indulge in desires, the stronger they become. Anger, too, feeds on itself and grows larger.
• mahāpāpmā – They lead us to commit great sins.

Bhagavān's teaching is beautifully illustrated through the story of King Yayāti. He realized the grip of kāma on his life and wished that no one else should suffer the same fate. He described kāma in an essential way, as seen in Śrīmad Bhāgavatam (9.19.14):

Kāma and Krodha veil our knowledge and prevent us from realizing our true nature. Within each of us resides a fragment of Paramātmā, and with it, an innate wisdom. However, these two forces, Kāma and Krodha, act like obstacles, preventing us from accessing that divine knowledge.

Bhagavān illustrates this concept through three analogies:

• Just as smoke covers fire – Fire has the ability to illuminate, but when covered by smoke, its brightness is dimmed. Similarly, Kāma and Krodha obscure the divine wisdom within us.
• Just as a dusty mirror fails to reflect – A mirror covered in dust cannot show our true reflection. In the same way, worldly desires and anger cloud our inner vision, preventing self-awareness.
• Just as the womb encloses the embryo (yatholbenāvṛto garbhaḥ) – An unborn child is hidden within the womb, unable to see the outside world. Likewise, our knowledge remains covered by Kāma and Krodha, keeping us unaware of our true self.

Thus, tathā tenedamāvṛtam, these forces completely engulf and envelop the wisdom within us, making it difficult for us to connect with our higher self and spiritual truth.

The path to self-realization, thus, begins with overcoming Kāma and Krodha. By purifying our desires and controlling our anger, we gradually remove these layers and allow the divine knowledge within us to shine forth.

In this shloka, Bhagavān continues to explain that desire (Kāma) has the power to overpower even the wisdom of the learned, luring them into fulfilling it. However, the more one tries to extinguish this fire, the stronger it burns. Bhagavān explains that just as knowledge is covered by Kāma-rūpeṇa (the form of desire), its effects are deeply destructive.

• duṣpūreṇānalena – Kāma is an unappeasable fire (anala), constantly consuming, yet never satisfied. Unlike a regular fire that burns externally, this inner fire burns us without visible flames, creating an unending cycle of craving.
• nityavairiṇā – Bhagavān does not merely call it an enemy (vairiṇā), but a constant enemy (nityavairiṇā). This highlights that desire is not a temporary adversary but a lifelong challenge that repeatedly arises in different forms.
• Tied to Rajo Guna – Kāma keeps us bound to Rajas (the mode of passion), leading to restless activity, dissatisfaction, and attachment to sensory pleasures.
• Affects the senses – Over time, unchecked desire distorts our perception, making us lose control over our sense organs. We chase fleeting pleasures, forgetting the higher purpose of life.

Thus, Kāma does not simply tempt, it enslaves. By recognizing it as a relentless enemy, we must remain vigilant and work towards transcending it through self-discipline and inner wisdom.

• Indriyāṇi (Sense organs) – Our senses constantly seek pleasurable experiences, making them easy gateways for desire to enter.
• Manas (Mind) – Once desire enters through the senses, the mind starts weaving thoughts around it, strengthening the craving.
• Buddhi (Intellect) – Even our intellect, which is meant to guide us with wisdom, gets clouded under their influence, leading us astray.

etair vimohayatyeṣa, jñānam āvṛtya dehinam: Through these three gates (senses, mind, and intellect), Kāma and Krodha quietly infiltrate, gradually covering our wisdom (jñāna).

Bhagavān’s analogy is profound. These enemies enter like refugees, appearing harmless and small, merely seeking a place within us. But over time, they grow in strength, demand more control, and eventually take over. If not kept in check, they enslave us, dictating our thoughts and actions.

The key to overcoming them lies in awareness and self-discipline. Just as a nation guards its borders, we must guard our minds, senses, and intellect, ensuring that Kāma and Krodha do not establish a foothold. Recognizing their presence early allows us to prevent them from overpowering our wisdom and leading us astray.

In this shloka, Bhagavān explains the importance of having a firm control over the senses.

Whenever a shloka begins with the word "tasmāt" meaning 'therefore', it signals that Bhagavān is about to reveal a fundamental principle of the Gita. This is not merely guidance; it is an order from HIM. HE commands: indriyāṇyādau niyamya - First, rectify the habits of your sense organs. Eliminate all likes and dislikes.

Which Sense Organs Should Be Controlled?
The ones that allow us to acquire knowledge and those through which we perform actions. Once this discipline is in place, one can conquer the sinful enemies within (pāpmānaṃ prajahi hyenaṃ). Among them, desire is the most dangerous. These sinful tendencies destroy (nāśanam) both knowledge (jñāna) and realization (vijñāna).

What is the difference between jñāna and vijñāna?

• Jñāna refers to knowledge obtained through theoretical understanding.
• Vijñāna is the wisdom obtained through direct experience of the theoretical knowledge.

Everyone acknowledges that the Bhagavad Gītā is a sacred scripture filled with profound knowledge. But only a few live the Gītā—for them, it becomes vijñāna. Great figures like Swami Giri Maharaj Ji, Veer Savarkar Ji, and Tilak Ji are examples of those who embodied its teachings.

This shloka warns us: Sinful desires will not only destroy knowledge but also the realization gained from it. Hence, controlling the senses is not optional—it is essential.

These internal enemies are formidable. That is why Bhagavān provides remedies in the next shloka.

In this shloka, Bhagavān presents a hierarchy, guiding us toward the ultimate power within:

• indriyāṇi parāṇyāhuḥ – Our senses are powerful and seem to dictate our actions.
• indriyebhyaḥ paraṃ manaḥ –The mind is superior to the senses because it is the one that interprets and experiences what they perceive.
• manasastu parā buddhiḥ – The intellect is even stronger than the mind, as it has the ability to analyze, reason, and exercise control.
• yo buddheḥ paratastu saḥ – Beyond the intellect lies the divine soul (Paramātmā), which is the highest and most supreme force. Some scholars believe that Sah refers to desires. 

Some may question whether the mind is truly stronger than the senses. For example: Eyes can see, but the mind cannot. However, it is actually the mind that experiences and enjoys the sight. While attending a vivechan session, if the mind is preoccupied with a cricket match, then effectively, the person is mentally present at the match, not the session. This shows that the mind controls perception, making it superior to the senses.

The intellect has the power to redirect the mind—bringing it back from distractions (like cricket match) to focus on the vivechan session. By strengthening our intellect, we can discipline our mind and gain mastery over our senses.

If we truly make friends with Paramātmā, He will conquer our desires on our behalf. This profound interpretation is often given by Swami Govind dev Giri ji Maharaj, who explains that we remain slaves to our desires because we have not yet formed a complete bond of friendship with HIM. Bhagavān urges us to cultivate this friendship with Paramātmā. How can we achieve this?

Both Paramātmā and desires exist beyond intellect (parā buddhiḥ). This means that no matter how sharp or disciplined our intellect may be, it alone cannot subdue desires. But when we truly befriend HIM, HE HIMSELF ensures that Ram Rajya (a divine, peaceful kingdom) is established within our minds. It is HE who destroys desires for us.

Q: A student has an intense liking for cricket matches. However, after considering everything, he chooses to study instead. Does his attachment to cricket still hinder him?
A: No! By prioritizing his karma (duty to study) over kama (desire for cricket), he has already conquered attachment. His decision reflects self-discipline and intellect (buddhi) guiding his actions. Since his mind is now aligned with his higher goal, the distraction of cricket no longer obstructs his path

Mukund Ji
Q: After listening to the discussion, my understanding is that there is a hierarchy. At a certain stage, we are left with two paths, one leading to Paramātmā and the other to desires (Kama). It is up to us to choose our way. Is my understanding correct?
A: Yes, Paramātmā is superior to everything else. However, Kama (desire) should not always be viewed negatively. Instead of suppressing it, we must control and redirect it towards Paramātmā. In Chapter 10 of the Bhagavad gītā, Bhagavān states that Kama is one of HIS Vibhūtis (divine manifestations). This means that when desire is aligned with righteousness and devotion, it can become a force that brings us closer to HIM. Thus, rather than fighting or eliminating Kama, one should transform it into a desire for spiritual growth and union with Paramātmā. That is the path that ultimately leads to HIM.