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Gita 3.35

sreyan sva-dharmo vigunah

para-dharmat svanusthitat

sva-dharme nidhanam sreyah

para-dharmo bhayavahah

Meaning

It is far better to discharge one’s prescribed duties, even though they may be faulty, than another’s duties. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.

Explanation

This is not only an oft quoted sloka (verse) but also often misinterpreted. Those who want to perpetuate the caste system quote this to suit their purpose. The meaning of the sloka, “one’s own duty, though devoid of merit is preferable to that of another, though more meritorious”, is often misconstrued to mean that one should stick on to the work or kind of life with which he is born and should not strive to come up in life. It really means the work suited to one’s own nature, which may change as the individual changes. It is not uncommon to find that a person qualified to be an engineer, for instance, turns out to be a successful businessman because he has the inborn talents to become one or a man giving up his successful profession and choose a less lucrative one because his attitude has changed. So ‘svadharma’ is what naturally comes to you and not something which others do, however tempting it may appear to be.

One would like to switch their duties for another’s but it is very risky. Engaging in one’s own duty one possesses the correct inner mentality to accomplish it; but for engagement in another’s duty the correct inner mentality would not be present even if the external action was performed perfectly. There might be worry or indecision and questions regarding some aspects of another’s duty and unresolved these would lead to inner conflict which is very detrimental for one’s consciousness and atma tattva or soul realisation. This is Lord Krishna’s meaning.

The duty of another person according to his profession, stage of life, etc., may outwardly seem full of merit, be easy to perform, be attractive, provide riches, comforts, honour and praise etc., and enable one to live with comfort throughout his life, yet is forbidden. On the other hand, one’s own duty, may be devoid of merit, be difficult to perform, not appealing and not providing riches, comforts, honour or praise etc., and may be painful, yet these should be performed without expecting any reward, as these leads to salvation. Therefore, a person should always perform his duty, without expecting any reward, without a sense of ‘mine’ and without attachment. Lord Krishna is convincing Arjuna that having taken birth in the warrior class and fighting is his duty he had to treat alike victory and defeat, gain and loss, and pleasure and pain. The body, senses, mind, intellect and matter etc., are meant for performing duty alone. Those who do not deviate from their duty in spite of suffering pain are admired and honoured. Patriots, who suffered tortures, went to jail and were hanged, in order to make the country independent, are praised and honoured even today. On the other hand, those who are sent to jail, because of their crimes are condemned and dishonoured.

Righteousness (Dharma), wealth (artha), desire (kama) and the Final Liberation (Moksha) are the four pursuits (purusharthas) of human life according to Bharatiya (Indian) culture.

In the ancient Indian tradition, life of 84+ years was considered, with each of the four stages being 21 years. Some have revised these into four stages of 25 years, seeking a life of 100+ years. The purpose for this life planning is to attain the direct experience of Self-realization, Yoga or enlightenment here, in this world, in this very life. While our lifestyles may have changed since then, the basic idea of these four stages is as sound today as it was then.

Age: Ashram or Stage:

0-25 – Brahmacharya/Student: The celibate student time of youth is for learning the foundation of lifestyle. The focus is on healthy, positive training and discipline, learning about spiritual, community, and family life. This is a period of formal education. It lasts until the age of 25, during which, the young male leaves home to stay with a guru and attain both spiritual and practical knowledge. During this period, he is called a brahmachari, and is prepared for his future profession, as well as for his family, and social and religious life ahead.

• To be celibate and live a simple life, free from sense pleasure and material allurement.

• To serve the guru (spiritual teacher) and collect alms for him.

• To hear, study and assimilate the Vedas.

• To develop all the appropriate qualities: humility, discipline, simplicity, purity of thought, cleanliness, soft-heartedness, and so on.

25-50 – Grahasta/Householder: The householder phase of life is when one lives with spouse and children, fulfilling worldly interests and duties. It is a time of giving, living, learning, and loving in family and community. Religious or spiritual practices are done in the context of worldly life and service to others. This period begins when a man gets married, and undertakes the responsibility for earning a living and supporting his family. At this stage, Hinduism supports the pursuit of wealth (artha) as a necessity, and indulgence in sexual pleasure (kama), under certain defined social and cosmic norms. According to the Laws of Manu, when a person’s skin wrinkles and his hair greys, he should go out into the forest. However, in real life, most Hindus are so much in love with this second ashrama that the Grihastha stage lasts a lifetime!

• To make money and to enjoy sensual pleasure according to ethical principles.

• To perform sacrifice and observe religious rituals.

• To protect and nourish family members (wife, children, and elders) and members of the other ashramas such as brahmachari, vanaprastha and sanyasi.

• To teach children spiritual values.

• To give in charity, and especially to feed holy people, the poor, and animals.

50-75 – Vanaprastha/Hermitage: This is a time for shifting focus more towards inner spiritual practices of meditation, contemplation, and prayer. Relationships with grown children and community are more in the role of a matured mentor. Lifestyle is more simplified, and the couple may retreat to a quieter place for deeper practices. This stage of a man begins when his duty as a householder comes to an end: He has become a grandfather; his children are grown up, and have established lives of their own. At this age, he should renounce all physical, material and sexual pleasures, retire from his social and professional life, leave his home, and go to live in a forest hut, spending his time in prayers. He is allowed to take his wife along, but is supposed to maintain little contact with the family. This kind of life is indeed very harsh and cruel for an aged person. No wonder, this third ashrama is now nearly obsolete.

• To generally devote more time to spiritual matters.

• To engage in austerity and penance.

• To go on pilgrimage.

75-100+ – Sanyasa/Renunciate: The elder person now retreats from active involvement in all worldly goals, seeking only spiritual goals in this final phase. No longer having political, professional, or social engagements, there is a further shift towards being an elder teacher of spiritual knowledge. At this stage, a man is supposed to be totally devoted to God. He is a sanyasi, he has no home, no other attachment; he has renounced all desires, fears and hopes, duties and responsibilities. He is virtually merged with God, all his worldly ties are broken, and his sole concern becomes attaining moksha, or release from the circle of birth and death. When he dies, the funeral ceremonies are performed by his son and heir.

• To fully control the mind and senses, and to fix the mind on the Supreme.

• To become detached and fearless, fully dependent on God as the only protector.

• To teach and preach the importance of self-realisation and God-consciousness, especially to the householders, who often become distracted from their spiritual duties.

This applies to all of us: While we are a diverse world of cultures, religions, philosophies, and attitudes, this simple framework of life planning has great value for all of us. Regardless of how we may have lived the stages of life that are already behind us, being aware of, and committed to the current and later stages of life can bring great comfort and clarity as we progress on the path of Self-realization.

Peace and order will prevail in society, only if and when all people do their respective duties efficiently. The students of schools, and colleges should lead a life of purity and simple living. The householder should lead the life of an ideal Grihastha. He should practise self-restraint, mercy, tolerance, non-injury, truthfulness and moderation in everything. Those who find it difficult to lead the life of the third and the fourth Asramas should, remaining in either of the other two Asramas, gradually withdraw themselves from worldly life and practise selfless service, study and meditation.

However what is the real situation in our country these days?

• How many youngsters below the age of 25 can claim to be virgins and learning and practicing spirituality?

• Householder stage has to be devoted to earn wealth (arth) only through rightful means (dharma). However the events we notice these days is highly disappointing with the news of rampant corruption in every section of our society whether it is Government departments or business.

• Above the age of 50 or when you become a Grandfather, one should realise that it is time to retire and slowly start delegating responsibilities to the next generation. But what we observe today is people clinging on to their jobs or positions even beyond 60 years of age by whatever means they can adapt to.

• Can you guess the age of many of our ministers today? Half the cabinet of our current Prime Minister, including himself is far beyond the age for sannyasa. There is a chief minister in our country who is above 90 and have no plans to handover the reign to the next generation.

When people do not follow the ashrama dharma, then adharma or injustice prevails. We have many such examples from Mahabharata to illustrate this important point. Generally it is considered that the Pandavas represent the side of ‘dharma’ and Kauravas the side of ‘adharma’. How come this happen when we have great teachers and scholars in their side. 

• Bhishma was the great Grandsire for both Pandavas and Kauravas. Even though he took an oath never to be the king, essentially ruled the kingdom throughout his life. Considered a great scholar and an expert on ‘rajadharma’ he kept quiet on many occasions when voice should have been raised particularly when the daughter-in-law Draupadi was being disrobed in public. There are many such incidents that can be quoted which clearly depict all the injustice happened during Bhishma’s period. Why such heinous events took place in the presence of a stalwart like Bhishma? Because he was not following the ashrama dharma. Bhishma would have been past his 100th birthday when the Kurukshetra war started and it was way past his time to retire and lead a life of renunciate. Instead he was leading the war as Supreme commander, a clear indication of the violation of established practices by the scriptures.

•        Drona was the preceptor for both Pandavas and Kauravas. A great teacher who taught them ‘dhanurvidya’ (weapon and warfare training) and responsible for teaching the young princes traditions and moral values. He was the commander of the Kaurava forces when Bhishma retired hurt for the next 5 days of the war. However most unfortunately he was not following the ‘varnasrama dharma’, hence breaking the traditions and practices set forth by the great lord Krishna. As a Brahmin his ‘dharma’ was studying the Vedas, performing Vedic rituals and practicing dharma. His duties include teaching the insights of the Vedic literature which deals with all aspects of life including spirituality, philosophy, yoga, religion, rituals, arts and culture, etc. or being a priest. By not performing his prescribed duties and taking part in war – job of a Kshatriya, Drona violated the principles of Dharma.

• Similar violations could be assigned to his brother-in-law Kripacharya as well as Ashvatthama, his son.

Even in our society we see such anomalies these days which are a clear reflection of deterioration of moral and ethical principles and must be corrected if we have to attain the so called ‘ramarajya.

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Gita 3.31

ye me matam idam nityam

anutisthanti manavah

sraddhavanto ‘nasuyanto

mucyante te ‘pi karmabhih

Meaning

Persons who always follow this teaching of Mine, with faith and without question, are released from the bondage of all actions.

Explanation

Krishna gives three qualifications to attain freedom from action and bondage. It is to be noted that freedom from action is not inaction. First, one should follow the teaching about karma yoga by Krishna and act upon it, secondly he should have absolute faith that this is the right path and thirdly he should not complain about it.

If a seeker whose only aim is God-realization, gives a serious thought to the topic, he will come to know the truth, that all the acquired things such as, the body, rank, right, education, knowledge, riches, property etc., belong to the world, and so they should be utilized, for the world. We may call them either of the world or of nature, or of God, but these are not ours. So how can they be for us? Having surrendered everything and action to God, he should not be swayed, by the pairs of opposites, such as profit and loss, honour and dishonour, pleasure and pain etc., because these are the gifts of God and so they are His. Performance of duty, joyfully under the available circumstance means, the practice of His teaching.

The Lord without pride and with a simple and polite heart calls His principle (Siddhanta) as opinion (Mata). An opinion is not universal but it is personal. Everyone can express his opinion but a principle is the basic and supreme truth of universal character which everyone has to follow. Therefore there can be difference of opinion between the teacher and the pupil but there can’t be difference in principle. Sages, hermits and philosophers name their opinion as ‘principle’ but in the Gita the Lord names His principle as ‘Mata’ (opinion).

Gita 3.32

ye tv etad abhyasuyanto

nanutisthanti me matam

sarva-jnana-vimudhams tan

viddhi nastan acetasah

Meaning

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

Explanation

Those who do not follow the Lord’s teaching are under delusion regarding worldly knowledge. They are devoid of discrimination, because they cannot distinguish the real from the unreal, righteous from unrighteous, salvation from bondage and so on. They remain ignorant, like animals. Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective. Thus it has been illustrated that doer-ship transpires due to the union of prakriti or material nature and the physical body being influenced by the gunas or modes of goodness, passion and ignorance.

Gita 3.33

sadrsam cestate svasyah

prakrter jnanavan api

prakrtim yanti bhutani

nigrahah kim karisyati

Meaning

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

Explanation

If it is so beneficial to follow the teachings of the Lord then why is not everyone following them? All actions are performed, either according to one’s own nature or according to the Lord’s principles, (scriptural injunctions). One’s nature can be of two kinds, either free from attachment and aversion, or having attachment and aversion. All actions, such as seeing, hearing, smelling, touching etc., are performed according to one’s nature and according to His principle. Nature, free from attachment and aversion, is not faulty, while nature with attachment and aversion is. Actions, which are performed out of attachment and aversion, bind a man because they make his nature impure. On the other hand, actions which are performed according to God’s principles, lead to salvation, because these purify one’s nature. It is, because of impure personal nature, that the assumed affinity for the world is not renounced. As soon as his nature is purified, the assumed affinity is easily, renounced. A perfect soul, being free from attachment and aversion, acts in accordance with pure nature. He is not swayed by nature.

Gita 3.34

indriyasyendriyasyarthe

raga-dvesau vyavasthitau

tayor na vasam agacchet

tau hy asya paripanthinau

Meaning

Attachment and aversion of man abide in each and every sense-object through the feeling of agreeableness’ or disagreeableness towards its senses. Let no one come under their sway, for they are his way layers and foes.

Explanation

External restraint is of no use unless the inner equipment, consisting of mind and intellect, is trained with the discipline of discrimination and detachment

Each sense has attraction for a pleasant aspect (ear, eye, skin, tongue and nose for sound, sight, touch, taste and smell respectively), and aversion for an unpleasant one. In fact, attachment and aversion do not abide, in the sense-objects. If they had abode in the sense-objects, the same objects might have been pleasant (desirable) or unpleasant (undesirable) equally, to everyone. But it does not happen. Rain is desirable for a farmer, but not so for a potter. Moreover, the same object is sometimes pleasant, while it is unpleasant at other time, to the same person. Cool air, is pleasant in summer but unpleasant in winter. Thus, we have attraction and aversion by regarding these as desirable and undesirable. Therefore, the Lord has declared, that attachment and aversion of man abide in the sense-objects. The Lord assures seekers, that they should never be disappointed, if attachment and aversion appear. The scriptures, rather than attachment and aversion, should be the authority for determining what should be done and what should not be done. When we assume that others are instrumental in providing pleasure and pain to us then attachment and aversion ensue viz., we get attached to the thing which we think provides pleasure to us and have aversion to the thing which provides pain to us. Therefore attachment and aversion are born by one’s own error, there is no other reason.

The way to evolve spiritually involves the control of desires and aversion. We contact the outer world through our senses which create desire for the pleasant sense experience and aversion for the unpleasant. This desire and aversion leads one to action, either to acquire the desired object or to shun the undesired one. Thus the attachment to result through desire and aversion create further karma and one gets bound by that and goes through the cycle of birth and death.

Gita 3.35

sreyan sva-dharmo vigunah

para-dharmat svanusthitat

sva-dharme nidhanam sreyah

para-dharmo bhayavahah

Meaning

It is far better to discharge one’s prescribed duties, even though they may be faulty, than another’s duties. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.

Explanation

This is not only an oft quoted sloka but also often misinterpreted. Those who want to perpetuate the caste system quote this to suit their purpose. The meaning of the sloka, “one’s own duty, though devoid of merit is preferable to that of another, though more meritorious”, is often misconstrued to mean that one should stick on to the work or kind of life with which he is born and should not strive to come up in life. It really means the work suited to one’s own nature, which may change as the individual changes. It is not uncommon to find that a person qualified to be an engineer, for instance, turns out to be a successful businessman because he has the inborn talents to become one or a man giving up his successful profession and choose a less lucrative one because his attitude has changed. So ‘svadharma’ is what naturally comes to you and not something which others do, however tempting it may appear to be.

One would like to switch their duties for another’s but it is very risky. Engaging in one’s own duty one possesses the correct inner mentality to accomplish it; but for engagement in another’s duty the correct inner mentality would not be present even if the external action was performed perfectly. There might be worry or indecision and questions regarding some aspects of another’s duty and unresolved these would lead to inner conflict which is very detrimental for one’s consciousness and atma tattva or soul realisation. This is Lord Krishna’s meaning.

The duty of another person according to his profession, stage of life, etc., may outwardly seem full of merit, be easy to perform, be attractive, provide riches, comforts, honour and praise etc., and enable one to live with comfort throughout his life, yet is forbidden. On the other hand, one’s own duty, may be devoid of merit, be difficult to perform, not appealing and not providing riches, comforts, honour or praise etc., and may be painful, yet these should be performed without expecting any reward, as these leads to salvation. Therefore, a person should always perform his duty, without expecting any reward, without a sense of ‘mine’ and without attachment. Lord Krishna is convincing Arjuna that having taken birth in the warrior class and fighting is his duty he had to treat alike victory and defeat, gain and loss, and pleasure and pain. The body, senses, mind, intellect and matter etc., are meant for performing duty alone. Those who do not deviate from their duty in spite of suffering pain are admired and honoured. Patriots, who suffered tortures, went to jail and were hanged, in order to make the country independent, are praised and honoured even today. On the other hand, those who are sent to jail, because of their crimes are condemned and dishonoured.

 

Gita 3.26

na buddhi-bhedam janayed

ajnanam karma-sanginam

josayet sarva-karmani

vidvan yuktah samacaran

Meaning

Let not the wise disrupt the minds of the ignorant who are attached to action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.

Explanation

It may be put forth that if one feels compassion for the ignorant, one should give them knowledge of ‘atma-tattva’ or soul realisation which is the highest. Lord Krishna neutralises this argument by stating ‘na vicalayet tan’ meaning one should not try to impart knowledge to them. The ignorant should not be influenced to refrain from performing their duties by superior instructions about the atman or soul that they are not qualified to understand. The spiritually wise in Vedic knowledge should inspire the ignorant to perform their duties with attentiveness and care. If the minds of the ignorant become disturbed and unsettled then they may lose faith in working altogether and with actions stopped and knowledge not rising the ignorant would lose out in both ways.

An ignorant person performs action to reap its fruit, while, a wise man is neither attached to the fruit of action, nor has any duty to perform. Great men have greater responsibility, because common men follow them. Therefore, the Lord urges the wise man, that he should not perform any such action or make any such utterance, as may lead the ignorant to a downfall, which has been called here ‘as buddhibhedam’ (unsettlement in the minds). Therefore, a wise man should perform virtuous actions, for the welfare of other people, so that they may be inspired to perform their duty, without any desire for fruit.

Gita 3.27

prakrteh kriyamanani

gunaih karmani sarvasah

ahankara-vimudhatma

kartaham iti manyate

Meaning

All actions are performed, in all cases, by the modes of nature (prakriti). He whose mind is mesmerised by egoism thinks, “I am the doer.”

Explanation

A question may be raised that the spiritually wise may sometimes perform actions that are also performed by the ignorant then what is the difference? Lord Krishna clarifies this point with the word prakriti meaning the material nature which is impelling actions through the medium of the three gunas being the modes of prakriti known as sattva or goodness, rajas or passion and tamas or ignorance. One who is perplexed by false ego believes that they are the physical body and that the physical body is the doer of all their actions. The Lord declares that all actions are performed by the modes of nature, not by the self.

An action done with the sense of egoism, can never lead to salvation, because egoism is the root of all misfortunes, of birth and death. There were many rulers and leaders in the world who thought and believed that they are indispensable and without them chaos would persist in society. Today they all are resting in the cemetery and the world moves on. Therefore a seeker instead of attaching importance to the performance of action should attach importance to discrimination. This discrimination is then transformed into Real-Knowledge.

Gita 3.28

tattva-vit tu maha-baho

guna-karma-vibhagayoh

guna gunesu vartanta

iti matva na sajjate

Meaning

But the enlightened one, who knows to distinguish the gunas and their works, is not attached, with the view that the gunas are operating on their respective counterparts.

Explanation

The three modes of goodness, passion and ignorance (Sattva, Rajas and Tamas), are born of nature. The entire universe, including the body, senses, mind, intellect, creatures and objects etc., is constituted of the three modes. Out of ignorance, a man by assuming his affinity for these modes, becomes a doer of actions i.e., by regarding the actions and objects, as his own and he becomes a doer. But, when he realizes that the self is different and is an illuminator, he cannot think that he is a doer. A train, having received power from the engine, runs with the help of a driver. The engine supplies power but the train reaches its destination only when the driver drives it. The engine has no senses, mind and intellect. Therefore, it needs a driver (man) with senses, mind and intellect. But, a man has an engine in the form of body and has also senses, mind and intellect to drive it. But the senses, mind and intellect function having received inspiration from the source of light. First, light is reflected in the intellect, from the intellect it goes to the mind, from the mind it goes to the senses, and then the engine (body) functions. Intellect, mind, senses and the body-these are modes and their illuminator is the self which is not connected with them. So long as a seeker has affinity for the world, he can’t be an enlightened soul. The reason is that a man can’t know the world so long as he is attached to it. The world can be known only when he disconnects himself from the world – this is the rule. Similarly a man cannot know God by assuming himself apart from God. He can know Him only by identifying himself with Him – this is the rule. The reason is that really we are different from the world and are identical with God. The body is identical with the world while we (self) are identical with God.

If we renounce our affinity for Nature, through discrimination, it is known as ‘Jnanayoga’ (Discipline of Knowledge). If this affinity is renounced by performing duty, for the welfare of others, it is known as ‘Karma yoga’ (Discipline of Action). When we renounce our affinity for nature, we realize Yoga, (i.e.) union with God. Otherwise, it is merely Jnana (knowledge) and karma (action). Those who realize this real affinity for God, having renounced the affinity for nature, are, ‘tattvavit’ (enlightened souls).

Gita 3.29

prakrter guna-sammudhah

sajjante guna-karmasu

tan akrtsna-vido mandan

krtsna-vin na vicalayet

Meaning

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers’ lack of knowledge.

Explanation

This body is a gift of the material nature, and one who is too much attached to the bodily consciousness is called ‘mandan’, a lazy or ignorant person. Ignorant men think of the body as the self. Social work, nationalism, and altruism are some of the activities of such persons and are always busy in the material world; for them spiritual realization is a myth, and so they are not interested. Those who are enlightened in spiritual life should not try to agitate such materially engrossed persons.

In this way after presenting the distinctions between one who is spiritually wise in Vedic knowledge and those who are acting in ignorance; Lord Krishna advices the wise not to unsettle the minds of the ignorant.  For the ignorant being completely infatuated by prakriti or material nature are totally attached to all their actions thinking always that they are performing a particular action for the express purpose of being able to enjoy a particular delight. They are unable to perform actions as a matter of duty without desiring rewards. Even though the actions of the ignorant do not lead them to salvation, the very fact that they are performing actions is in itself good. Administering superior knowledge to them may cause them to refrain from their duties altogether. Eventually in the course of their lifetime there will be a glimmer of comprehension and understand the futility of attachment for such actions.

Gita 3.30

mayi sarvani karmani

sannyasyadhyatma-cetasa

nirasir nirmamo bhutva

yudhyasva vigata-jvarah

Meaning

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

Explanation

The Lord urges us to surrender all our actions to Him, without having the least affinity for those actions. In fact, all actions of the world are performed by Lord’s power. By thinking so, when a seeker performs actions, those actions instead of leading him to bondage, steer him to salvation. Every person knows that he cannot keep the body, senses, mind, intellect and material objects etc., under his control, according to his desire. These belong to nature while the self is a fragment of the Lord. So, real surrender consists in accepting these as of the Lord’s, rather than his own. Therefore, ‘surrender’ means, the renunciation of assumed affinity, for objects and actions, by attaching importance to discrimination. By the expression ‘adhyatmacetasa’, the Lord means to say, that one should have a spiritual aim (of God) rather than a mundane one. The man, who has fixed his aim, has a discriminative insight. In fact, a man’s aim or necessity is, to attain the imperishable, (spiritual) while his desire is to gain the perishable. A seeker should decide upon the aim of his life, instead of having a desire.

The word ‘sannyasa’ means renounce. What is to be renounced? Lord Krishna is explaining Arjuna to renounce all actions and instead dedicate his actions as yajna or worship, as an offering to the Supreme Lord. One should try to be guided by the Lord in every action they perform. One should think that they are being guided by the Supreme Lord at all times. Relinquishing both desire and attachment and thereby being free from any ego conceptions of I-ness or my-ness and any conceptions of ownership; one should cheerfully perform all actions for the satisfaction of the Supreme Lord. In this way Lord Krishna is instructing Arjuna to free himself from delusion and to fight. Here ‘fight’ only means do your duty, whatever it may be.

When a seeker has God-realization as the only goal of his life, all his possessions and things, whether superior or inferior, are surrendered to God. Having surrendered his actions and objects, he surrenders his desire, the sense of ‘mine-ness’ and grief, which appear in him, to God. Thus, he becomes a staunch devotee with exclusive devotion. Therefore, the Lord in this verse orders Arjuna to perform his duty of fighting, so that he may come to know his defects also.