Krishna, the Blessed Lord, spoke to Arjuna, saying, “O Partha, understand that for me, there is nothing in all the three worlds that must be done, nor is there anything unattained that I need to seek; yet still, I engage in action. For if I did not act with diligence, O Partha, people everywhere would follow my example. If I were to abstain from action, these worlds would fall into ruin; confusion would prevail, and all beings would be destroyed. Just as the ignorant act, attached to their actions, so too should the wise act—but without attachment—always seeking the welfare of the world, O Bharata. The wise should not unsettle the convictions of those who are ignorant and attached to their actions; rather, by acting with discipline and steadiness, he should encourage all actions. Know that all actions are performed by the qualities of nature, but the one whose mind is clouded by ego thinks, ‘I am the doer.’ Yet, O mighty-armed, the one who knows the truth sees the distinction between qualities and actions, and, realizing that ‘qualities act upon qualities,’ does not become attached. Those whose minds are deluded by the play of nature’s qualities become attached to their actions; but the wise should not disturb the understanding of the ignorant, who lack discernment. Therefore, surrender all your actions to me, with your mind focused on the self; act without desire or possessiveness, and fight without distress. Those who faithfully follow this teaching of mine, without envy, are freed from the bondage of action. But those who, out of envy, do not accept my teaching, know them to be confused and lacking all discernment, lost in their ignorance. Even the wise act according to their own nature, for all beings follow their inherent qualities. What can mere restraint accomplish? Attachment and aversion are rooted in each sense toward its objects; one should not come under their sway, for they are obstacles on the path. It is better to do one’s own duty, even imperfectly, than to perform another’s duty well; better to die in one’s own duty, for taking up another’s duty brings fear. At this, Arjuna asked, “O descendant of Vrishni, by what is a person impelled to commit sin, even against his own will, as if driven by force?” Krishna replied, “It is desire, it is anger, born of the quality of passion—know this as the great devourer, the great enemy in this world. Just as fire is covered by smoke, a mirror by dust, or a fetus by the womb, so too is knowledge covered by this. O son of Kunti, wisdom is veiled by this eternal enemy of the wise, in the form of desire, which is insatiable like fire. The senses, mind, and intellect are said to be its seat; through these, desire deludes the embodied being and obscures knowledge. Therefore, O best of Bharatas, first restrain your senses and destroy this evil, the destroyer of wisdom and knowledge. The senses are said to be superior, but the mind is higher than the senses; higher still is the intellect, and beyond the intellect is the self. Knowing that which is beyond the intellect, steady yourself with the self, and conquer this difficult enemy in the form of desire, O mighty-armed. Then Krishna continued, “I first imparted this imperishable yoga to Vivasvat; Vivasvat taught it to Manu, and Manu told it to Ikshvaku. Thus, passed down through succession, the royal sages understood this yoga, but over time, O scorcher of foes, this knowledge was lost to the world. Now, I declare to you this same ancient yoga, for you are my devotee and friend—this is truly the highest secret. Arjuna wondered, “Your birth is recent, Krishna, while Vivasvat’s is ancient. How am I to understand that you taught this at the beginning?” Krishna replied, “Many births have passed for both you and me, Arjuna; I know them all, but you do not remember, O scorcher of foes. Though I am unborn and imperishable, the Lord of all beings, I manifest myself by controlling my own nature, through my own power. Whenever dharma declines and adharma rises, O Bharata, then I manifest myself. For the protection of the virtuous, for the destruction of evildoers, and for the re-establishment of dharma, I come into being age after age. Whoever truly knows my divine birth and actions, upon leaving the body, is not born again, but comes to me, O Arjuna. Many, freed from attachment, fear, and anger, absorbed in me and taking refuge in me, have been purified by the austerity of knowledge and attained my state. As people approach me, so do I accept them; O Partha, all follow my path in every way. Those desiring success in action worship the deities, for in the human world, success from actions comes quickly. The fourfold order of society was created by me according to qualities and actions; though I am the creator, know me as the non-agent and imperishable. Actions do not taint me, nor do I desire their results; whoever knows me thus is not bound by actions. Knowing this, seekers of liberation in ancient times also performed actions; therefore, you should act as the ancients did. But what is action and what is inaction? Even the wise are confused by this. I will explain to you the nature of action, knowing which you will be freed from evil. One must understand action, unlawful action, and inaction, for the path of action is indeed profound. He who sees action in inaction and inaction in action—such a person is wise among humans and accomplished in all actions.