Path of Knowledge and the Disciplines of Action

The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku.

Vivasvan means the sun. Ikshvaku was the son of Manu. Ikshvaku was the reputed ancestor of the solar dynasty of Kshatriyas.This Yoga is said to be imperishable because the result or fruit, i.e., Moksha, that can be attained through it is imperishable.If the rulers of dominions possess a knowledge of the Yoga taught by Me in the preceding two discourses, they can protect the Brahmanas and rule their kingdom with justice. So I taught this Yoga to the Sungod in the beginning of evolution.

This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes).

The royal sages Men who were kings and at the same time sages also, learnt this Yoga.Arjuna could burn or harass his foes, like the sun, by the heat of his valour and power. Hence the name Parantapa.

That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret.

This Yoga contains profound and subtle teachings. Hence it is the supreme secret which is revealed by the Lord.

Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?"

Thy birth took place later in the hourse of Vasudeva Vivasvan or Vivasvat (the Sun) was born earlier in the beginning of evolution. How am I to believe that Thou taughtest this Yoga in the beginning to Vivasvan, and that Thou, the selfsame person, hast now taught it to me I am not able to reconcile this. Be kind enought to enlighten me, O my Lord.

The Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes)."

You have no intuitional knowledge. The eye of wisdom has not been opened in you on account of your past actions. So your power of vision is limited and therefore you do not know your previous births. But I know them because I am omniscient.

Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya.

Man is bound by Karma. So he takes birth. He is under the clutches of Nature. He,is deluded by the three alities of Nature whereas the Lord has Maya under His perfect control. He rules over Nature, and so He is not under the thraldom of the alities o Nature. He appears to be born and embodied through His own Maya or illusory power, but is not so in reality. His embodiment is , as a matter of fact, apparent, It cannot affect in the least His true divine nature. (Cf.IX.8).

Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself.

Dharma is that which sustains and holds together. There is no proper eivalen for this term in the English language. That which helps a man to attain to Moksha or salvation is Dharma. That which makes a man irreligious or unrighteous is Adharma. That which elevates a man and helps him reach the goal of life and attain knowledge is Dharma that which drags him and hurls him down in the abyss of worldliness and ignorance is Adharma.

For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.

Sadhunam The good who lead a life of righteousness, who utiles their bodies in the service of humanity, who are free from selfishness, lust and greed, and who devote their lives to divine contemplation.Dushkritam Evildoers who lead a life of unrighteousness, who break the laws of the society, who are vain and are dishonest and greedy, who injure others, who take possession of the property of others by force, and who commit atrocious crimes of various sorts.

He who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna.

The Lord, though apparently born, is always beyond birth and death though apparently active for firmly establishing righteousness, He is ever beyond all actions. He who knows this is never born again. He attains knowledge of the Self and becomes liberated while living.The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form, His body is Chinmaya (full of consciousness, not inert matter as are human bodies composed of the five elements).

Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being.

When one gets knowledge of the Self, attachment to senseobjects ceases. When he realises he is the constant, indestructible, eternal Self and that change is simply a quality of the body, then he becomes fearless. When he becomes desireless, when he is free from selfishness, when he beholds the Self only everywhere, how can anger arise in himHe who takes refuge in Brahman or the Absolute becomes firmly devoted to Him. He becomes,absorbed in Him (Brahmalina or Brahmanishtha). Jnanatapas is the fire of wisdom. Just as fire burns cotton, so also this Jnanatapas burns all the latent tendencies (Vasanas), cravings (Trishnas), mental impressions (Samskaras), sins and all actions, and purifies the aspirants. (Cf.II.56IV.19to37).

In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna.

I reward men by bestowing on them the objects they desire in accordance with their ways and the motives with which they seek Me. If anyone worships Me with selfish motives I grant him the objects he desires. If he worships Me unselfishly for attaining knowledge of the Self, I grant him Moksha or final liberation. I am not at all partial to anyone. (Cf.VII.21andIX.23).

Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action.

It is very difficult to attain to the knowledge of the Self or Selfrealisation. It demans perfect renunciation. The aspirnat should possess the four means and many other virtues, and practise constant and intense meditaion. But worldly success can be attained quickly and easily.

The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable.

The four castes (Brahmana, Kshatriya, Vaishya and Sudra) are classified according to the differentiation of Guna and Karma. In a Brahmana, Sattva predominates. He possesses selfrestraint, purity, serenity, straightforwardness, devotion, etc. In a Kshatriya, Rajs predominates. He possesses prowess, splendour, firmness, dexterity, generosity and the nature of a ruler. In a Vaishya, Rajas predominates and Tamas is subordinate to Rajas. He does the duty of ploughing, protection of cattle and trade. In a Sudra Tamas predominates and Rajas is subordinate to Tamas. He does service to the other three castes. Human temperaments and tendencies vary according to the Gunas.Though the Lord is the author of the caste system, yet He is not the author as He is the nondoer. He is not subject to Samsara. Really Maya does everything. Maya is the real author. Society can exist in a flourishing state if the four castes do their duties properly. Otherwise there will be chaos, rupture and fighting. (Cf.XVIII.41).

Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions.

As I have neither egoism nor desire for fruits, I am not bound by actions. Wordly people think they are the agents and they perfrom actions. They also expect fruits for their actions. So they take birth again and again. If one works without attachment, without egoism, without expectation of fruits, he too will not be bound by actions. He will be freed from birth and death. (Cf.IX.9).

Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore.

Knowing thus that the Self can have no desire for the fruits of actions and cannot be tainted by them, and knowing that no one can be tainted if he works without egoism, attachment and expectation of fruits, do thou perform your duty.If your heart is impure, perform actions for its purification. If you have attained AtmaJnana or the knowledge of the Self, work for the wellbeing of the world. The ancients such as Janaka and others performed actions in the days of yore. So do thou also perform action.

What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death.

Action in Kṛṣṇa consciousness has to be executed in accord with the examples of previous bona fide devotees. This is recommended in the fifteenth verse. Why such action should not be independent will be explained in the text to follow. To act in Kṛṣṇa consciousness, one has to follow the leadership of authorized persons who are in a line of disciplic succession as explained in the beginning of this chapter. The system of Kṛṣṇa consciousness was first narrated to the sun-god, the sun-god explained it to his son Manu, Manu explained it to his son Ikṣvāku, and the system is current on this earth from that very remote time. Therefore, one has to follow in the footsteps of previous authorities in the line of disciplic succession. Otherwise even the most intelligent men will be bewildered regarding the standard actions of Kṛṣṇa consciousness. For this reason, the Lord decided to instruct Arjuna in Kṛṣṇa consciousness directly. Because of the direct instruction of the Lord to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not bewildered. It is said that one cannot ascertain the ways of religion simply by imperfect experimental knowledge. Actually, the principles of religion can only be laid down by the Lord Himself. Dharmaṁ tu sākṣād bhagavat-praṇītam ( Bhāg. 6.3.19). No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahmā, Śiva, Nārada, Manu, the Kumāras, Kapila, Prahlāda, Bhīṣma, Śukadeva Gosvāmī, Yamarāja, Janaka and Bali Mahārāja. By mental speculation one cannot ascertain what is religion or self-realization. Therefore, out of causeless mercy to His devotees, the Lord explains directly to Arjuna what action is and what inaction is. Only action performed in Kṛṣṇa consciousness can deliver a person from the entanglement of material existence.

For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand.

If one is serious about liberation from material bondage, one has to understand the distinctions between action, inaction and unauthorized actions. One has to apply oneself to such an analysis of action, reaction and perverted actions because it is a very difficult subject matter. To understand Kṛṣṇa consciousness and action according to its modes, one has to learn one’s relationship with the Supreme; i.e., one who has learned perfectly knows that every living entity is an eternal servitor of the Lord and that consequently one has to act in Kṛṣṇa consciousness. The entire Bhagavad-gītā is directed toward this conclusion. Any other conclusions against this consciousness and its attendant actions are vikarmas, or prohibited actions. To understand all this one has to associate with authorities in Kṛṣṇa consciousness and learn the secret from them; this is as good as learning from the Lord directly. Otherwise, even the most intelligent persons will be bewildered.

He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.

In common parlance action means movement of the body, movement of the hands and feet, and inaction means to sit quiet.It is the idea of agency, the idea I am the doer that binds man to Samsara. If this idea vanishes, action is no action at all. It will not bind one to Samsara. This is inaction in action. If you stand as s spectator or silent witness of Natures activities, feeling Nature does everything I am nondoer (Akarta), if you identify yourself with the actionless Self, no matter what work or how much of it is done, action is no action at all. This is inaction in action. By such a practice and feeling, action loses its binding nature.A man may sit quietly. He may not do anything. But if he has the idea of agency or doership, or if he thinks that he is the doer, he is every doing action, though he is sitting quietly. This is action in inaction. The restless mind will ever be doing actions even though one sits quietly. Actions of the mind are real actions. Nor can anyone even for one moment remain really actionless, for helplessly is everyone driven to action by the alities of Nature. (Chapter III.5)Inaction also induces the feeling of egoism. The inactive man says, I sit quietly I do nothing. Inaction, like action, is wrongly attributed to the Self.He is the performer of all actions who knows this truth

He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage.

A sage performs actions only with a view to set an example to the masses. Though he works, he does nothing as he has no selfish interests, as his actions are burnt by the fire of wisdom which consists in the realisaion of inaction in action, through the knowledge of the Self or BrahmaJnana. BrahmaJnana is a mighty spiritual fire which consumes the results of all kinds of actions (Karmas), good and bad, and makes the enlightened sage ite free from the bonds of action. The sage who leads a life of perfect renunciation does only what is reired for the bare existence of his body. (Cf.III.19IV.10IV.37).

Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.

The same idea of inaction in action is repeated here to produce a deep impression on the minds of the aspirants. He who works for the wellbeing of the world and he who performs actions without egoism and attachment for the fruits, to set an example to the masses, really does nothing at all though he is ever engaged in activity, as he possesses the knowledge of the Self which is beyond all activity and as he has realised his identity with It.As Brahman the Absolute is selfcontained, all the desires are gratified if one realises the Self. He is ever satisfied and does not depend on anything, just as a man who has the favour of the king does not depend on the minister or the government official for anything. (Cf.IV.41)

Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin.

The liberated sage renounces all actions except what is necessary for the bare maintenance of the body. He has abandoned all possessions. He incurs no sin which will cause evil effects. For a man who thirsts for liberation (Mumukshu) even righteous activity (Dharma) is a sin as it causes bondage to Samsara. Dharma is a golden fetter for him. A golden fetter is also a fetter. A sage is liberated from both Dharma and Adharma, good and evil or virtue and vice. (Cf.III.7)

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound.

The sage is ite satisfied with what comes to him by chance. In verses IV. 18, 19, 20, 22, 22 and 23 there is only a reiteration of the results of the knowledge of the Self which is beyond action. The sage who identifies himself with the actionless Self is not bound as action and its cause which bind one to the round of birth and death have been burnt in the fire of the knowledge of the Self or BrahmaJnana. Just as a seed burnt in the fire cannot germinate, so also the Karmas or actions burnt by the fire of knowledge of the Self cannot produce future birth.Ordinary people think that the sage is also a doer of actions, an agent, active and therefore bound, when they see him doing actions. This is a mistake. From his own point of view and, in truth, he is not an agent at all. He really does no action at all. He feels and says, I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold, pleasure and pain, success and failure, as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither pleasure nor pain, whether or not he obtains food and the other things which are reired for the maintenance of his body

To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.

One who is free from attachment, who is liberated from the bonds of Karma, whose mind is centred and rooted in wisdom, who performs actions for the sake of sacrifice, in order to please the Lord -- all his actions with their results melt away. His actions are reduced to nothing. They are, in fact, no actions at all.

Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action.

This is JnanaYajna or wisdomsacrifice wherein the idea of Brahman is substituted for the ideas of the instrument and other accessories of action, the idea of action itself and of its results. By entertaining such an idea the whole action melts away, as stated in the previous verse (No.23).When one attains to the knowledge of the Self or Selfrealisation his whole life becomes a wisdomsacrifice in which the oblation, the melted butter or the offering, the performer of the sacrifice, the action and the goal are all Brahman. He who meditates thus wholly upon Brahman shall verily attain to Brahman.The sage who has the knowledge of the Self knows that the oblation, the fire, the instrument by which the melted butter is poured into the fire and himself have no existence apart from that of Brahman. He who has realised through direct cognitio (Anubhava) that all is Brahman, does no action even if he performs actions. (Cf.III.15)

Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone.

Some Yogis who are devoted to Karma Yoga perform sacrificial rites to the shining ones or Devas (gods). The second Yajna is JnanaYajna or the wisdom sacrifice performed by those who are devoted to Jnana Yoga. The oblation in this sacrifice is the Self. Yajna here means the Self. The Upadhis or the limiting adjuncts such as the physical body, the mind, the intellect, etc., which are superimposed on Brahman through ignorance are sublated and the identity of the individual soul with the Supreme Soul or Brahman is realised. To sacrifice the self in Brahman is to know through direct cognition (Aparoksha Anubhuti) that the individual soul is identical with Brahman. This is the highest Yajna. Those who are established in Brahman, those who have realised their oneness with the Supreme Soul or Paramatma perform this kind of sacrifice. This is superior to all other sacrifices.

Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses.

Some Yogis are constantly engaged in restraining the senses. They gather their senses under the guidance of the Self and do not allow them to come in contact with the sensual objects. This is also an act of sacficie. Others direct their senses only to the pure and unforbidden objects of the senses. This is also a kind of sacrifice.

Others again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge.

Just as a lamp is kindled by oil, so also the fire of the Yoga of selfcontrol is kindled by knowledge. When the Yogi concentrates or fixes his mind on Brahman or the Self, the senses and the breath cease to function. The senses and the breath are absorbed into their cause.

Others again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice.

Some do sacrifice by distributing their wealth to the deserving as charity some offer their Tapas (austerities) as sacrifice some practise the eight limbs of Raja Yoga, viz., Yama (the five great vows), Niyama (the canons of conduct), Asana (posture), Pranayama (restraint of breath), Pratyahara (withdrawal of the senses), Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state), and offer this Yoga as a sacrifice some study the scriptures and offer it as sacrifice.

Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.

Some Yogis practise Puraka (inhalation), some Yogis practise Rechaka (exhalation),,and some Yogis practise Kumbhaka (retention of breath).The five subPranas and the other Pranas are merged in the chief Prana (MukhyaPrana) by the practice of Pranayama. When the Prana is controlled, the mind also stops its wanderings and becomes steady the senses are also thinned out and merged in the Prana. It is through the vibration of Prana that the activities of the mind and the senses are kept up. If the Prana is controlled, the mind, the intellect and the senses cease to function.

Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice.

Niyataharah means persons of regulated or limited food. They take moderate food. By rigid dieting they control the passions and appetites by weakening the functions of the organs of action.Yogis pour the lifreaths as sacrifice in the controlled lifreath. The former becomes merged in the latter.Performance of the above sacrifice leads to the purification of the mind and destruction of sins.

Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can they have the other, O Arjuna?

They go to the eternal Brahman in course of time after attaining the knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this (Cf.III.13)

Thus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated.

The word Brahmanah has also been interpreted to mean In the Vedas.Various kinds of sacrifices are spread out at the mouth of Brahman, i.e., they are known from the Vedas. Know that they are born of action, because the Self is beyond action. If you realise that these actions do not concern me, they are not my actin, and I am actionless, you will surely be liberated from the bondage of Samsara by this right knowledge. (Cf.IX.27XIII.15)

Superior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge.

Sacrifices with material objects cause material effects and bring the sacrificer to this world for the enjoyment of the fruits, while wisdomsacrifice leads to Moksha. Therefore wisdomsacrifice is superior to the sacrifice performed with material objects. Just as rivers join the ocean, so do all actions join knowledge, i.e., they culminate in knowledge. All actions purify the heart and lead to the dawn of knowledge of the Self.All actions that are performed as offerings unto the Lord with their fruits are contained in the knowledge of Brahman. (Cf.IX.15X.25XVIII.70)

Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service.

Go to the teachers (those who are well versed in the scriptures dealing with Brahman or Brahmasrotris, and who are established in Brahman or Brahmanishthas). Prostrate yourself before them with profound humility and perfect devotion. Ask them questions, O venerable Guru What is the cause of bondage How can I get liberation What is the nature of ignorance What is the nature of knowledge What is the AntarangaSadhana (inward spiritual practice) for attaining Selfrealisation Serve the Guru wholeheartedly. A teacher who is versed in the scriptures (Sastras) but who has no direct Selfrealisaiton will not be able to help you in the attainment of the knowledge of the Self. He who has knowledge of the scriptures and who is also established in Brahman will be able to instruct thee in that knowledge and help thee in the attainment of Selfrealisation. Mere prostrations alone will not do. They may be tinged with hypocrisy. You must have perfect faith in your Guru and his teaching. You must serve him wholeheartedly with great devotion. Now hypocrisy is not possible.

Knowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me.

That, the knowledge of the Self mentioned in the previous verse, that is to be learnt from the Brahmanishtha Guru through prostration, estioning and service. When you acire this knowledge you will not be again subject to confusion or error. You will behold that underlying basic unity. You will behold or directly cognise through internal experience or intuition that all beings from the Creator down to a blade of grass exist in your own Self and also in Me. (Cf.IX.15XVIII.20)

Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge.

You can cross the ocean of sin with the boat of the knowledge of the Self. (Cf.IX.30)

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash.

Just as the sees that are roasted cannot germinate, so also the actions that are burnt by the fire of knowledge cannot bear fruits, i.e., cannot bring man to this world again for the enjoyment of the fruits of his actions. This is reducing actions to ashes. The actions lose their potency as they are burnt by the fire of knowledge. When the knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge just as fuel is burnt by the fire. When there is no agencymentality (the idea I do this), when there is no desire for the fruits, action is no action at all. It has lost its potency. The fire of knowledge can burn all actions except the Prarabdha Karma, or the result of the past action which has brought this body into existence and which has thus already begun to bear fruits or produce effects.According to some philosophers even the Prarabdha Karma is destroyed by the fire of knowledge

Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time.

There exists no purifier eal to knowledge of the Self. He who has attained perfection by the constant practice of Karma Yoga and Dhyana Yoga (the Yoga of meditation) will, after a time, find the knowledge of the Self in himself.

The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately.

He who is full of faith, who constantly serves his Guru and hears his teachings, who has subdued the senses surely gets the knowledge and quickly attains the supreme peace or salvation (Moksha). All the above three qualifications are indispensable for an aspirant if he wants to attain to the supreme peace of the Eternal quickly. One alifiaction alone will not suffice. (Cf.X.10,11)

The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one.

The ignorant one who has no knowledge of the Self. The man without faith one who has no faith in his own self, in the scriptures and the teachings of his Guru.A man of doubting mind is the most sinful of all. His condition is very deplorable. He is full of doubts as regards the next world. He does not rejoice in this world also, as he is very suspicious. He has no happiness.

He who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna.

Sri Madhusudana Sarasvati explains Atmavantam as always watchful.He who has attained to Selfrealisation renounces all actions by means of Yoga or the knowledge of Brahman. As he is established in the knowledge of the identity of the individual soul with the,Supreme Soul, all his doubts are cut asunder. Actions do not bind him as they are burnt in the fire of wisdom and as he is always watchful over himself. (Cf.II.48III.9IV.20)

Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna!

Doubt causes a great deal of mental torment. It is most sinful. It is born of ignorance. Kill it ruthlessly with the knowledge of the Self. Now stand up and fight, O Arjuna.(This chapter is known by the names Jnana Yoga, Abhyasa Yoga and jnanakarmasannyasa Yoga also.)