The Blessed Lord spoke to Arjuna, unfolding the subtle mysteries of the self. He explained that the senses, though powerful, are considered superior to the body, yet the mind is superior to the senses. Above the mind stands the intellect, and even beyond the intellect is the true self—he who is supreme. Knowing this, Krishna urged Arjuna to steady himself with the self that is beyond the intellect. With this understanding, he must conquer desire, that formidable enemy which is difficult to overcome. Then, Krishna revealed a profound truth: “This imperishable yoga I first imparted to Vivasvat, the Sun-god; Vivasvat passed it on to Manu, the father of mankind, and Manu taught it to Ikshvaku, the great king. Thus, this wisdom was handed down through generations of royal sages, who understood it deeply. But as time passed, O Arjuna, this yoga was lost to the world. “Today, I am declaring to you this same ancient yoga, for you are my devotee and friend. This is the highest and most sacred knowledge.” Hearing this, Arjuna asked, “But your birth is recent, Krishna, while Vivasvat’s is ancient. How am I to understand that you taught this yoga at the beginning of time?” The Lord replied, “Many births have passed for both you and me, Arjuna. I remember them all, but you do not. Though I am unborn and my essence is imperishable, though I am the Lord of all beings, I manifest myself by my own power, taking form through my own nature. “Whenever righteousness declines and unrighteousness rises, O Bharata, I manifest myself in the world. I come forth age after age for the protection of the virtuous, the destruction of the wicked, and the establishment of dharma. “Whoever truly knows the divine nature of my birth and actions, upon leaving the body, is not born again but comes to me, O Arjuna. Many have attained my state—freed from attachment, fear, and anger, absorbed in me, and purified by the austerity of knowledge. “In whatever way people approach me, so do I accept them. All beings follow my path in every way, O Partha. Those who desire quick success in their actions worship the deities, for results come swiftly in the human world. “The fourfold order of society was created by me according to qualities and actions. Though I am the creator of this system, know me as the non-agent and imperishable. Actions do not taint me, nor do I desire their results. One who knows this truth is not bound by actions. “Knowing this, the seekers of liberation in ancient times performed their duties. Therefore, Arjuna, you too should act as the ancients did. “But what is action and what is inaction? Even the wise are confused by this question. I will explain to you the nature of action, knowing which you will be freed from evil. It is necessary to understand what is action, what is unlawful action, and what is inaction, for the path of action is profound. “He who sees action in inaction and inaction in action is truly wise among men and accomplished in all his undertakings. The learned call him wise whose every act is free from desire and intention, whose actions are burned up in the fire of knowledge. “Such a person, having abandoned attachment to the results, always content and dependent on nothing, though fully engaged in action, does nothing at all. Without expectation, with mind and self controlled, having given up all possessions, performing only bodily actions, he incurs no fault. “Content with whatever comes by chance, beyond the pairs of opposites, free from envy, and equal in success and failure, he is not bound even while acting. For one who is free from attachment, whose mind is established in knowledge, and who acts as a sacrifice, all actions are completely dissolved. “In truth, the offering itself is Brahman, the oblation is Brahman, offered by Brahman into the fire of Brahman; one who is absorbed in seeing all actions as Brahman alone attains Brahman. “Some yogis perform sacrifice to the gods alone; others offer sacrifice into the fire of Brahman through the very act of sacrifice. Some offer the senses, such as hearing and others, into the fires of restraint, while others offer the objects of the senses, like sound and so on, into the fires of the senses themselves. “Still others offer all actions of the senses and the life-breaths into the fire of self-control, kindled by knowledge. Some perform sacrifice with material offerings, others with austerity, others with yoga, and some, steadfast in their vows, perform sacrifice through study and knowledge. “Some offer the outgoing breath into the incoming, and the incoming into the outgoing; others, having restrained the movement of breath, are devoted to breath control; and others, with regulated diet, offer the breaths into the breaths. All these, understanding the true nature of sacrifice, have their faults consumed by sacrifice. “Those who partake of the nectar of sacrifice attain the eternal Brahman. For one who does not sacrifice, there is no happiness in this world—how then in the next, O best of the Kurus? “Thus, many kinds of sacrifice are spread out at the mouth of Brahman. Know them all as born of action, and understanding this, you shall be liberated. “O subduer of enemies, the sacrifice of knowledge is superior to sacrifice with material offerings, for all actions culminate in knowledge. Approach the wise with reverence, with questioning and service; those who see the truth will instruct you in knowledge. “Knowing this, O Pandava, you will not again fall into such delusion. By this knowledge, you will see all beings in yourself and also in me. “Even if you are the most sinful of all sinners, you will cross over all evil by the boat of knowledge alone. Just as a blazing fire reduces wood to ashes, so too does the fire of knowledge turn all actions to ashes. “In this world, there is nothing as purifying as knowledge. One who is perfected in yoga discovers this wisdom within himself in due time.