Introduction: Are We Really the Doers of Our Actions?
Who is actually performing our actions?
When we walk, speak, think, work or make decisions, we naturally believe that we are the ones performing these activities.
We say, “I did this,” “I achieved that,” or “I am responsible for everything.”
But the Srimad Bhagavad Gita presents a much deeper spiritual understanding.
In Chapter 3, Shloka 27, Bhagwan Shri Krishna explains that actions are performed through the Gunas of Prakriti, while a person whose understanding is influenced by Ahankara mistakenly believes, “I am the doer.”
This teaching raises an important question.
If our body, senses, mind and intellect function through Prakriti, what is the true nature of the Atma?
And how should we continue performing our responsibilities after understanding this distinction?
In Session 16 of our Bhagavad Gita series at Sambhasha | Divine Dialogues, we study Chapter 3, Karma Yoga, Shlokas 27–35.
These verses explain the relationship between Prakriti, the three Gunas, Ahankara, Karma and Swadharma.
Shri Krishna also teaches us to surrender our actions to Bhagwan, remain alert to Raga and Dvesha, and perform our own Dharma rather than blindly imitate others.
The central lesson is that spiritual growth does not require us to stop performing actions.
It requires us to transform the understanding and attitude with which we perform them.
Bhagavad Gita 3.27: Who Is the Real Doer of Our Actions?
One of the most important teachings of Karma Yoga appears in Shloka 3.27.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते॥ ३-२७॥
Simple English meaning:
All actions are performed by the Gunas of Prakriti. But a person whose understanding is confused by ego believes, “I am the doer.”
This verse introduces a profound distinction between the functioning of Prakriti and the true nature of the Self.
Our physical body performs numerous activities.
Our senses interact with the external world.
Our mind experiences thoughts, desires and emotions.
Our intellect examines situations and makes judgments.
These instruments belong to Prakriti.
However, because we identify ourselves with the body and mind, we develop the feeling that the individual ego is the independent doer of every action.
Shri Krishna explains that this identification arises from Ahankara and ignorance.
Understanding this distinction is essential for developing the wisdom of Karma Yoga.
What Is Prakriti in the Bhagavad Gita?
Prakriti refers to material nature.
In the philosophical framework of the Bhagavad Gita, Prakriti includes the changing material aspects of existence.
Our physical body, senses, mind and intellect are associated with Prakriti.
The body is constantly changing.
Our thoughts and emotions change.
Our desires, preferences and habits also change over time.
These processes are connected with the functioning of material nature.
Shri Krishna explains that the Gunas of Prakriti influence the activities of embodied beings.
The three Gunas are Sattva, Rajas and Tamas.
Understanding their influence helps us recognize why human beings think, react and behave in different ways.
What Are the Three Gunas of Prakriti?
The three Gunas are fundamental qualities associated with Prakriti.
They influence the functioning of the body and mind.
Sattva Guna: Clarity and Harmony
Sattva is associated with clarity, harmony, knowledge and balance.
When Sattva is prominent, a person may experience greater calmness, understanding and discrimination.
It supports thoughtful conduct and a clearer state of mind.
Rajas Guna: Activity and Desire
Rajas is associated with activity, restlessness, passion and desire.
It encourages movement, effort and the pursuit of objectives.
However, excessive Rajas can also produce agitation and attachment to results.
Tamas Guna: Inertia and Obscurity
Tamas is associated with inertia, dullness, ignorance and obscurity.
It can manifest through laziness, confusion or resistance to necessary action.
The three Gunas interact continuously.
Their influence helps explain why our thoughts, motivations and behaviour may vary under different circumstances.
In Shloka 3.27, Shri Krishna emphasizes that actions occur through the Gunas of Prakriti.
The detailed characteristics of the Gunas are explored more extensively in later chapters of the Bhagavad Gita.
What Is the Difference Between Atma and Prakriti?
This distinction is essential for understanding the teaching of Shloka 3.27.
Atma refers to the conscious Self.
Prakriti refers to material nature, including the instruments associated with embodied existence.
Our physical body is part of Prakriti.
Our senses, mind and intellect function within the realm of Prakriti.
The Atma is distinguished from these changing material instruments.
Ordinarily, we identify ourselves with our body, thoughts and personal experiences.
We say, “I am angry,” “I am successful,” or “I have failed.”
However, spiritual inquiry encourages us to examine the deeper relationship between consciousness and these changing experiences.
The Bhagavad Gita teaches us to distinguish the true Self from the material instruments through which activities take place.
This understanding helps weaken the false identification of being the independent doer.
What Is Ahankara?
Ahankara is commonly translated as ego or the sense of “I.”
In the context of Shloka 3.27, Ahankara refers to the identification through which a person believes, “I am the doer.”
This is more subtle than ordinary pride or arrogance.
A person may be humble in outward behaviour while still possessing a strong sense of individual doership.
For example, someone may believe that every achievement is entirely the result of personal ability.
The person may overlook the contribution of teachers, family members, colleagues, circumstances and the larger order of nature.
Similarly, failure may create excessive guilt or frustration when the individual assumes complete control over every outcome.
The teaching of Ahankara encourages us to examine the limits of individual control.
It reminds us that our actions take place through the functioning of Prakriti and numerous interconnected conditions.
Does the Teaching of Non-Doership Mean We Have No Responsibility?
No.
This is an important distinction.
Shri Krishna’s teaching about the Gunas of Prakriti should not be misunderstood as permission to avoid responsibility.
Throughout Chapter 3, He repeatedly instructs Arjuna to perform his Kartavya.
The teaching concerns the deeper nature of action and the false identification of the ego as the independent doer.
It does not justify dishonesty, carelessness or harmful behaviour.
A person must still examine actions through Dharma and responsibility.
Understanding that Prakriti performs actions should lead towards greater wisdom and freedom from ego, not towards irresponsibility.
This is why Shri Krishna continues explaining how a wise person should act.
Bhagavad Gita 3.28: Understanding the Relationship Between Gunas and Karma
In Shloka 3.28, Shri Krishna explains that a person who understands the truth concerning the Gunas and their activities recognizes that the Gunas interact with the Gunas.
Such a person does not become attached in the same manner.
This teaching deepens the distinction introduced in the previous verse.
Our senses interact with objects of the external world.
Our mind responds through thoughts, emotions and desires.
Our body performs actions through the functioning of material nature.
A person who understands this relationship does not identify the ego as the independent source of every activity.
This understanding supports detachment.
Instead of becoming excessively proud of achievements or overwhelmed by failures, the person develops a broader spiritual perspective.
The objective is not to stop acting.
It is to perform action without the false identification and attachment that create bondage.
How Does Understanding Prakriti Reduce Ego?
Consider someone who achieves professional success.
The achievement may involve personal effort, knowledge and discipline.
However, it may also depend upon education, support from others, favourable opportunities and numerous external circumstances.
A person dominated by Ahankara may attribute everything solely to personal greatness.
A person developing spiritual understanding recognizes that achievements arise through many interconnected factors.
This recognition can encourage humility and gratitude.
Similarly, when an outcome is unfavourable, the person can examine personal responsibility without assuming that every circumstance was entirely under individual control.
Understanding Prakriti therefore helps us develop a more balanced relationship with action and its results.
Bhagavad Gita 3.29: Why Should Wise People Avoid Confusing Others?
In Shloka 3.29, Shri Krishna explains that people whose understanding is influenced by the Gunas of Prakriti become attached to actions.
Those who understand the deeper truth should not unnecessarily disturb the minds of people who possess incomplete understanding.
This is an important teaching concerning spiritual guidance.
Not everyone approaches spiritual knowledge with the same level of understanding.
Some people are still strongly attached to their actions, achievements and personal identities.
If profound teachings about non-doership are presented carelessly, they may create confusion.
A person might incorrectly conclude that duties are unnecessary or that personal conduct no longer matters.
Shri Krishna therefore advises knowledgeable people to guide others with understanding.
Spiritual wisdom should be communicated patiently and appropriately.
Why Must Spiritual Knowledge Be Shared with Sensitivity?
Imagine telling someone who has never studied the Bhagavad Gita that the individual is not the real doer of any action.
Without proper explanation, the person may misunderstand the teaching.
They may wonder whether responsibility, effort and Dharma have any significance.
However, Shri Krishna does not abandon the importance of Karma.
He continues instructing Arjuna to perform his duties.
This shows why spiritual teaching requires clarity and context.
A knowledgeable person should consider the understanding of the listener.
The purpose of spiritual guidance is to encourage progress, not create unnecessary confusion.
This principle is especially important for teachers, parents and anyone sharing spiritual knowledge with others.
Bhagavad Gita 3.30: Surrender All Actions to Bhagwan
Shloka 3.30 contains one of the most powerful instructions of Karma Yoga.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥ ३-३०॥
Simple English meaning:
Surrender all actions to Me with your mind established in spiritual understanding. Free from selfish expectations and possessiveness, and without mental distress, perform your duty of fighting.
This verse connects Karma Yoga with devotion and surrender to Bhagwan.
Shri Krishna does not instruct Arjuna to abandon his responsibility.
Instead, He asks Arjuna to surrender his actions to Him and perform his Kartavya.
The teaching emphasizes the importance of transforming our inner attitude.
We can continue performing our responsibilities while gradually reducing selfish expectations, possessiveness and mental agitation.
Our actions can become an offering to Bhagwan.
What Does It Mean to Surrender Karma to Bhagwan?
Surrendering Karma to Bhagwan does not mean abandoning effort or expecting divine intervention to replace personal responsibility.
It means performing appropriate actions sincerely while dedicating them to the Divine.
For example, a teacher can perform the responsibility of teaching with dedication and consider that work an offering to Bhagwan.
A doctor can provide care to patients with sincerity and a spirit of service.
A parent can fulfil family responsibilities with love and devotion.
A professional can perform work honestly while reducing excessive attachment to recognition and rewards.
The outward activity may remain the same.
However, the inner intention changes.
Instead of performing every action only for selfish benefit, the person develops a spirit of dedication and surrender.
Understanding Nirashi, Nirmama and Vigata-jvara
Shloka 3.30 contains three important expressions that help us understand the attitude of Karma Yoga.
Nirashi: Freedom from Selfish Expectations
Nirashi refers to being free from selfish expectations or craving for particular results.
It does not mean abandoning responsibility or refusing to plan.
It means performing duties without becoming enslaved by personal desires.
Nirmama: Freedom from Possessiveness
Nirmama refers to freedom from the excessive feeling of “mine.”
Possessiveness can create attachment towards objects, relationships and achievements.
Shri Krishna encourages us to reduce this sense of ownership.
Vigata-jvara: Freedom from Mental Distress
Vigata-jvara refers to being free from feverish mental agitation or distress.
Arjuna is facing a difficult responsibility.
Shri Krishna encourages him to perform his duty without allowing emotional turmoil to overpower his understanding.
Together, these expressions describe a disciplined spiritual attitude.
Perform your duties sincerely, surrender your actions to Bhagwan and remain free from excessive expectations and possessiveness.
Can Our Daily Work Become an Offering to Bhagwan?
Yes.
The teaching of Shloka 3.30 can be applied to ordinary responsibilities.
We do not need to abandon family life or professional work to cultivate devotion.
We can begin by examining the intention behind our actions.
Are we working only for personal recognition?
Are we becoming excessively attached to praise and appreciation?
Are we performing our responsibilities sincerely?
Can we dedicate our efforts to Bhagwan while continuing to act responsibly?
For example, someone preparing food for the family can approach the activity with gratitude and a spirit of service.
A student can study sincerely while offering the effort to Bhagwan.
A professional can perform duties honestly without making personal gain the only objective.
This attitude gradually connects everyday Karma with spiritual practice.
Bhagavad Gita 3.31: Following Shri Krishna’s Teachings with Faith
In Shloka 3.31, Shri Krishna explains that those who consistently follow His teaching with faith and without resentment become free from the bondage of Karma.
This verse emphasizes the importance of sincerity and trust in spiritual practice.
Understanding spiritual principles intellectually is only the beginning.
Their practical application requires discipline.
A person may understand the importance of Nishkam Karma but still struggle with expectations.
Someone may know that ego creates attachment but continue reacting through pride or possessiveness.
Spiritual progress involves repeatedly applying the teachings.
Shri Krishna encourages sincere practice rather than merely collecting knowledge.
Bhagavad Gita 3.32: What Happens When Spiritual Teachings Are Rejected?
In Shloka 3.32, Shri Krishna warns that those who reject His teachings through fault-finding and lack of understanding remain confused and deprived of true knowledge.
This verse emphasizes the consequences of refusing to understand spiritual wisdom.
The Bhagavad Gita itself begins with Arjuna asking sincere questions.
Therefore, questioning and seeking clarification should not be confused with careless rejection.
Arjuna repeatedly expresses doubts, and Shri Krishna responds by explaining the teachings.
The important distinction lies in the attitude of the seeker.
Sincere inquiry encourages understanding.
Dismissal without proper reflection can prevent a person from benefiting from the teachings.
Spiritual progress requires openness, thoughtful examination and willingness to practise what has been understood.
Bhagavad Gita 3.33: Why Do We Act According to Our Prakriti?
In Shloka 3.33, Shri Krishna explains that even a knowledgeable person acts according to their own Prakriti.
All beings follow their nature.
He then asks what mere restraint can accomplish.
This verse introduces an important reality of human behaviour.
Our actions are influenced by tendencies, habits and deeply rooted Samskaras.
Two individuals may respond differently to the same situation.
One may react with anger.
Another may remain calm.
One may naturally enjoy disciplined study.
Another may struggle with distractions.
These differences can arise from patterns of behaviour and tendencies developed over time.
Shri Krishna explains that simply suppressing such tendencies externally does not automatically transform them.
What Is the Role of Samskaras in Our Behaviour?
Samskaras are impressions or tendencies that influence our thoughts and behaviour.
They can develop through repeated experiences and actions.
For example, someone who repeatedly responds to difficult situations with anger may gradually develop a strong habit of reacting angrily.
Another person who consistently practises patience may become more accustomed to responding calmly.
These examples illustrate how patterns can influence behaviour.
In the broader spiritual framework, Samskaras help explain why people possess different tendencies.
The teaching of Shloka 3.33 reminds us that inner transformation requires more than temporary suppression.
We must recognize our tendencies and work towards changing them through awareness, discipline and right understanding.
Does Acting According to Prakriti Mean We Cannot Change?
No.
Shri Krishna’s teaching should not be understood as saying that human behaviour can never improve.
The verse emphasizes the power of established nature and the limitations of mere external restraint.
A person may struggle to overcome a habit through suppression alone.
However, spiritual discipline involves developing understanding, self-control and a wiser relationship with desires.
The Bhagavad Gita repeatedly encourages us to guide our actions through Buddhi and Dharma.
Recognizing our tendencies is therefore an important step towards transformation.
We should not simply deny the existence of desires and habits.
We should understand them and gradually develop greater mastery over our responses.
Bhagavad Gita 3.34: What Are Raga and Dvesha?
In Shloka 3.34, Shri Krishna explains that attraction and aversion are naturally associated with the senses and their objects.
He warns that we should not become controlled by them because they are obstacles on the spiritual path.
The two important terms are:
Raga (राग): Attachment or attraction
Dvesha (द्वेष): Aversion or dislike
Our senses naturally develop preferences.
We enjoy certain foods, experiences, environments and activities.
We dislike others.
These preferences are part of ordinary embodied life.
However, problems arise when likes and dislikes begin controlling our decisions.
A person may avoid an important responsibility because it feels uncomfortable.
Another may pursue a harmful activity because it provides temporary pleasure.
Shri Krishna encourages us to rise above such domination by personal preferences.
How Do Raga and Dvesha Influence Everyday Decisions?
Consider a student who enjoys entertainment but dislikes studying.
If every decision is based only upon immediate preference, the student may repeatedly neglect important responsibilities.
Similarly, a person may dislike difficult conversations.
However, avoiding every uncomfortable discussion may damage relationships or prevent important problems from being resolved.
Another person may be strongly attracted to luxury and recognition.
This attraction may influence financial decisions in ways that create unnecessary difficulties.
These examples show how Raga and Dvesha can affect our behaviour.
The Bhagavad Gita encourages us to examine whether our decisions are guided by Dharma and wisdom or merely by attraction and aversion.
Why Is Dharma More Important Than Personal Likes and Dislikes?
Our preferences do not always indicate what is right.
Sometimes the appropriate action may be difficult or unpleasant.
A student may dislike studying but still need to prepare for examinations.
A parent may find certain responsibilities tiring but still need to fulfil them.
A professional may need to address an uncomfortable problem honestly.
In such situations, Dharma and responsibility should guide action rather than immediate personal preference.
This does not mean ignoring genuine needs or tolerating harmful circumstances.
It means recognizing that right action cannot always be determined by what feels pleasant or unpleasant in the moment.
Shri Krishna teaches us to develop the discrimination necessary to rise above the domination of Raga and Dvesha.
Bhagavad Gita 3.35: What Is Swadharma?
Shloka 3.35 contains one of the most important teachings of Karma Yoga.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ ३-३५॥
Simple English meaning:
It is better to perform one’s own Dharma, even imperfectly, than to perform another person’s Dharma perfectly. Even death while following one’s own Dharma is better; another’s Dharma is fraught with danger.
This verse introduces the profound principle of Swadharma.
Swadharma refers to one’s own Dharma, including the responsibilities appropriate to one’s nature and circumstances within the traditional framework of the Bhagavad Gita.
Shri Krishna encourages Arjuna to perform his own duty rather than abandon it in favour of another path.
The teaching emphasizes the importance of understanding and fulfilling one’s appropriate responsibilities.
What Is the Difference Between Swadharma and Paradharma?
Swadharma refers to one’s own Dharma.
Paradharma refers to another’s Dharma.
The distinction is important because individuals have different responsibilities, circumstances and roles.
A person should not abandon an appropriate responsibility merely because another person’s path appears more attractive.
For example, a student should not neglect necessary studies simply because someone else’s profession appears glamorous.
A professional should not abandon ethical responsibilities merely to imitate another person’s lifestyle.
Similarly, a person should not assume that a particular outward spiritual practice is automatically appropriate for everyone.
The Bhagavad Gita encourages us to understand our own responsibilities rather than blindly imitate others.
However, Swadharma should not be reduced merely to following personal preferences or choosing a career one enjoys.
In its original context, the teaching concerns Dharma and the duties appropriate to one’s situation.
Why Does Shri Krishna Say Our Own Dharma Is Better Even If Performed Imperfectly?
Human beings often compare themselves with others.
We may believe that another person’s life, profession or responsibilities are more desirable.
Such comparisons can distract us from our own duties.
Shri Krishna encourages us to recognize the importance of performing our appropriate responsibilities sincerely.
A person may not perform every duty perfectly.
Mistakes may occur.
Skills may develop gradually.
However, sincere effort in fulfilling one’s own Dharma is preferable to abandoning it merely to imitate another path.
This teaching is especially relevant when people become confused by external comparisons.
Spiritual progress requires clarity about our responsibilities, not constant imitation of others.
Does Swadharma Mean We Should Never Change Our Profession or Responsibilities?
No.
The teaching of Swadharma should not be interpreted as a prohibition against learning, professional development or changing circumstances.
People may acquire new skills, accept new responsibilities or make appropriate changes in life.
The important question is whether those decisions are guided by Dharma and sound understanding.
Shloka 3.35 occurs in the context of Arjuna’s specific duty and confusion.
Its broader practical application encourages us to avoid abandoning responsibilities merely because another path appears easier or more attractive.
Understanding Swadharma requires thoughtful examination of one’s duties and circumstances.
It should not become an excuse for remaining in harmful situations or refusing necessary growth.
The Connection Between Ahankara, Raga-Dvesha and Swadharma
The teachings of Shlokas 27–35 form a meaningful progression.
First, Shri Krishna explains that actions occur through the Gunas of Prakriti.
Because of Ahankara, we mistakenly identify ourselves as the independent doers.
He then encourages us to develop a deeper understanding of the relationship between the Gunas and Karma.
Next, He teaches us to surrender our actions to Bhagwan and perform our duties without selfish expectations and possessiveness.
He also explains the powerful influence of our natural tendencies.
Raga and Dvesha can distract us from appropriate action.
Finally, He introduces Swadharma and the importance of performing our own Dharma.
Together, these teachings show how spiritual knowledge should guide our everyday decisions.
The objective is not merely to understand philosophical concepts.
It is to perform our responsibilities with less ego, greater wisdom and deeper devotion.
How Can We Apply These Teachings in Professional Life?
Professional life provides numerous opportunities to practise Karma Yoga.
We can begin by recognizing that achievements are rarely the result of individual effort alone.
They often involve the contributions of colleagues, teachers, family members and circumstances.
This recognition can help reduce excessive ego.
We can also perform our responsibilities sincerely while dedicating our efforts to Bhagwan.
Instead of allowing recognition and rewards to become our only motivation, we can focus upon responsibility and ethical conduct.
When difficult tasks arise, we can examine whether we are avoiding them merely because of personal dislike.
We can also avoid blindly comparing our professional journey with that of others.
These practices connect the teachings of Ahankara, Raga-Dvesha and Swadharma with everyday work.
How Can We Apply Karma Yoga in Family Life?
Family responsibilities often involve expectations, attachment and emotional reactions.
A person may expect constant appreciation for efforts made towards loved ones.
When those expectations are not fulfilled, disappointment or anger may arise.
The teaching of Karma Yoga encourages us to perform responsibilities sincerely while reducing excessive dependence upon recognition.
We can also examine how possessiveness influences relationships.
Caring for someone does not require controlling every aspect of that person’s life.
Similarly, Raga and Dvesha can influence family decisions.
We may favour what we personally enjoy and resist what feels uncomfortable.
The Bhagavad Gita encourages us to act through wisdom and responsibility rather than allowing every emotional preference to determine our conduct.
Why Is Surrendering Karma Different from Avoiding Responsibility?
Surrender is sometimes misunderstood as giving up personal effort.
However, Shri Krishna’s instruction in Shloka 3.30 is very clear.
He asks Arjuna to surrender his actions and then perform his duty.
The teaching therefore combines devotion with action.
A person should not abandon responsibilities while claiming to have surrendered everything to Bhagwan.
Instead, surrender involves performing appropriate action sincerely while gradually reducing ego and selfish attachment.
We can plan, work, study and fulfil responsibilities.
At the same time, we can dedicate our efforts to the Divine and avoid becoming excessively disturbed by results.
This is an important practical expression of Karma Yoga.
What Do We Learn in Session 16?
In this session, we study Bhagavad Gita Chapter 3, Shlokas 27–35.
We begin by examining Shri Krishna’s teaching that actions are performed through the Gunas of Prakriti.
We explore the distinction between Atma and the body, mind, senses and intellect.
We also discuss Ahankara and the false identification of being the independent doer.
Shri Krishna then explains how a person who understands the relationship between the Gunas and Karma develops detachment.
We examine why spiritual knowledge should be communicated with patience and sensitivity.
Shloka 3.30 introduces the powerful instruction to surrender all actions to Bhagwan and perform Kartavya without selfish expectations, possessiveness or mental distress.
We then explore the importance of following Shri Krishna’s teachings sincerely.
Shloka 3.33 explains the influence of Prakriti, habits and Samskaras upon human behaviour.
Shloka 3.34 introduces Raga and Dvesha and warns against becoming controlled by attraction and aversion.
Finally, Shloka 3.35 explains the importance of Swadharma and why performing one’s own Dharma is better than imitating another person’s path.
These teachings connect spiritual knowledge with practical responsibility.
Continue Your Bhagavad Gita Journey with Sambhasha
At Sambhasha | Divine Dialogues, our Srimad Bhagavad Gita series explores the teachings of Bhagwan Shri Krishna through simple explanations, practical examples and meaningful spiritual discussions.
In Session 16, we continue Chapter 3, Karma Yoga, by studying Shlokas 27–35.
We explore Prakriti, the three Gunas, Ahankara, the illusion of doership, surrendering Karma to Bhagwan, Raga and Dvesha, and the principle of Swadharma.
Through these teachings, we examine how spiritual understanding can transform the way we perform our responsibilities.
We continue acting in the world, but gradually learn to act with less ego, fewer selfish expectations and greater devotion.
Conclusion: Perform Your Swadharma Without Ego and Attachment
Bhagavad Gita Chapter 3, Shlokas 27–35, provides a profound understanding of Karma Yoga.
Shri Krishna explains that actions are performed through the Gunas of Prakriti, while Ahankara creates the mistaken identification of being the independent doer.
He encourages us to understand the relationship between Atma and the material instruments of action.
He then teaches us to surrender our Karma to Bhagwan and perform our responsibilities without selfish expectations, possessiveness or unnecessary mental distress.
The teachings also remind us that our habits and tendencies influence behaviour.
Raga and Dvesha can become obstacles when personal likes and dislikes overpower Dharma.
Finally, Shri Krishna emphasizes the importance of Swadharma.
We should understand and sincerely perform our own appropriate responsibilities rather than blindly imitate others.
The central lesson is that spiritual growth does not require abandoning action.
It requires transforming the understanding and intention behind our actions.
Perform your Swadharma with sincerity, surrender your Karma to Bhagwan and gradually free yourself from ego and selfish attachment.
Jai Shri Krishna!
Sambhasha | Divine Dialogues by Prateek Gupta
Watch Session 16: https://www.youtube.com/watch?v=XmBFWKlm7No
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