Covetous action is distant from and inferior to the Path of Discrimination. Those who yearn after praise are wretched men, vile and devoid of judgement. Seeker is, therefore, urged to find shelter in the even-minded Way of Knowledge.

Sri Krishn preaches in Chapter two of Bhagavad Gita:
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dūreṇa hy avaram karma buddhiyogād dhananjaya,
buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ

“Take refuge in the way of equanimity (yog), Dhananjay, because action with desire for the fruits thereof is far inferior to the path of discrimination, and they are indeed paupers who are motivated by lust (for rewards).”
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Even if the Soul is rewarded with what he desires, he will have to assume a body in order to enjoy it.So long as the process of coming and going, of birth and death, lasts, how can there be ultimate redemption? A seeker should not desire even absolution, for absolution is total freedom from passions.Thinking over the acquisition of rewards if he gets any, his worship is interrupted. Why should he now continue any further with the task of meditation on God? He goes astray. So yog should be observed with a perfectly even mind.

Sri Krishn describes the Way of Knowledge (Gyan-Karm-Sanyas Yog) as also the Buddhi-or Sankhya Yog. He suggests to Arjun that he has attempted to enlighten him on the nature of “discrimination” in its relation to the Way of Knowledge. In truth, the only difference between the two is that of attitude. In the one, one has to proceed only after making a proper examination of the constructive and negative aspects of the undertaking, while in the other, too, equanimity has to be preserved. So it is also called the Way of Equanimity and Discrimination (Samattwa-Buddhi Yog). Because of this and because men possessed of desire for rewards are reduced to miserable wretchedness, Arjun is advised to find shelter in the Way of Knowledge.

Sri Krishn further adds:
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buddhiyukto jahātī’ha ubhe sukṛtaduṣkṛte,
tasmād yogāya yujyasva yogaḥ karmasu kauśalam

“As the Soul endowed with a mind of equanimity renounces both meritorious and evil deeds in this world itself and the art of acting with equipoise is yog, the endeavour to master the way of equanimity of discrimination is Samattwa Yog.”
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Stoic minds give up both the sacred and the sinful in this life itself. They adopt an attitude of detachment to both. So Arjun should strive for the equanimity of mind that is derived from the Way of Knowledge. Yog is the skill of acting with equipoise.Two attitudes towards action prevail in the world. If people do a work, they also wish for its fruits. If there are no rewards, they may not even like to work. But Yogeshwar Krishn regards such action as bondage and states that worship of the one God is the only worthwhile action. Till now he has only named action. Its definition we will discuss in next upcoming notes further. In the quoted verse, the skill of acting in freedom from worldly customs is that we should perform action and do it with dedication, but at the same time with voluntary renunciation of any right to its fruits.Where the fruits will go?No where….. And this is the right course of selfless action. The whole energy of the desireless worshipper is then directed to his action. The human body is meant for worship of God. At the same time, though, one would like to know whether one has just always to go on acting or whether the performed action will also produce some result.

Further Sri Krishn says:
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karmajam buddhiyuktā hiphalam tyaktvā manīṣiṇaḥ,
janmabandhavinirmuktāḥ padam gacchanty anāmayam

“Renouncing all desire for the fruits of their action and (thus) freed from the bondage of birth, wise men who are skilled in the way of equanimity and discrimination achieve the pure, immortal state.”
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Wise men endowed with the yog of discrimination renounce the fruits arising from their action and are liberated from the bondage of birth and death. They achieve the pure, immortal state of oneness with God. Application of intellect is categorized here into three kinds. Firstly by the way of descrimination. This yields two results : Divine riches and ultimate bliss. Secondly by the way of selfless Action which produces only one consequence-liberation from dire terror of repeated birth and death by attaining immaculate indestructible oneness with god. These are the only two ways described for the yog. The third type of application of intellect is done by the ignorants who are engaged in other endless modes of actions and who fall into the cycles of repeated birth and death according to their deeds. Arjun’s vision is limited only to acquisition of sovereignty over the three worlds and even over gods. But even for the sake of these he is not inclined to war. At this point,Sri Krishn reveals to him the truth that a man can attain to the immortal state through selfless action. The Way of Selfless Action also provides access to the state of being which death cannot break into. At what point, though, will a man be inclined to the performance of such action?

Sri Krishn says:
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yadā te mohakalilam buddhir vyatitariṣyati
tadā gantāsi nirvedam śrotavyasya śrutasya ca

“At the time when your mind has successfully made its way across the swamp of attachment, you will be capable of the renunciation which is worth hearing of and which you have heard.”
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The very moment Arjun’s mind, indeed the mind of any worshipper, has steered safely across the marsh of attachment, and when it is completely free from yearning for either children or riches or honour, all its worldly ties are broken.It will then be receptive, not only to what is proper for hearing, but also to the idea of renunciation, making it an integral part of its action according to what it has learnt. At the present moment, however, Arjun is unprepared to listen to what is proper for hearing; and so the question of its influencing his conduct, of course, simply does not arise.

Sri Krishn concludes:
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śrutivipratipannā te yadā sthāsyati niścalā,
samādhāv acalā buddis tadā yogam avāpsyasi

“When your mind, now shaken by the conflicting precepts of the Ved, achieves a changeless and constant existence within the being of Supreme Spirit, you will then attain to immortal state through profound meditation.”
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When Arjun’s mind, at present riven through and through by the contradictory teachings of the Ved, achieves the state of steady contemplation of God, it will become changeless and constant, and then he will master the skill of even minded discrimination. He will then achieve the perfect equilibrium which is the ultimate state of immortality. This is the crowning point of yog. The Ved undoubtedly instruct us; but as Sri Krishn points out, the contradictory injunctions of the Shruti confuse the mind. Precepts there are many, but it is unfortunate that people usually keep away from the knowledge that is fit for learning.

Arjun is told that he will reach the stage of immortality, the culmination of yog, when his agitated mind achieves constancy by meditation.

Humble Wishes!!!!