Causelessmercy - Ebook - Bhagavad Gita As It Is - 3.2

Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

CHAPTER THREE

Bg3.30

TEXT 30

mayi sarvani karmani

sannyasyadhyatma-cetasa

nirasir nirmamo bhutva

yudhyasva vigata-jvarah

mayi—unto Me; sarvani—all sorts of; karmani—activities; sannyasya—giving up completely; adhyatma—with full knowledge of the self; cetasa—consciousness; nirasih—without desire for profit; nirmamah—without ownership; bhutva—so being; yudhyasva—fight; vigata-jvarah—without being lethargic.

TRANSLATION

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

PURPORT

This verse clearly indicates the purpose of the Bhagavad-gita. The Lord instructs that one has to become fully Krsna conscious to discharge duties, as if in military discipline. Such an injunction may make things a little difficult; nevertheless duties must be carried out, with dependence on Krsna, because that is the constitutional position of the living entity. The living entity cannot be happy independant of the cooperation of the Supreme Lord because the eternal constitutional position of the living entity is to become subordinate to the desires of the Lord. Arjuna was, therefore, ordered by Sri Krsna to fight as if the Lord were his military commander. One has to sacrifice everything for the good will of the Supreme Lord, and at the same time discharge prescribed duties without claiming proprietorship. Arjuna did not have to consider the order of the Lord; he had only to execute His order. The Supreme Lord is the Soul of all souls; therefore, one who depends solely and wholly on the Supreme Soul without personal consideration, or in other words, one who is fully Krsna conscious, is called adhyatma-cetasa. Nirasih means that one has to act on the order of the master. Nor should one ever expect fruitive results. The cashier may count millions of dollars for his employer, but he does not claim a cent for himself. Similarly, one has to realize that nothing in the world belongs to any individual person, but that everything belongs to the Supreme Lord. That is the real purport of mayi, or unto Me. And when one acts in such Krsna consciousness, certainly he does not claim proprietorship over anything. This consciousness is called nirmama, or nothing is mine. And, if there is any reluctance to execute such a stern order which is without consideration of so-called kinsmen in the bodily relationship, that reluctance should be thrown off; in this way one may become vigata-jvara, or without feverish mentality or lethargy. Everyone, according to his quality and position, has a particular type of work to discharge, and all such duties may be discharged in Krsna consciousness, as described above. That will lead one to the path of liberation.

ye me matam idam nityam

anutisthanti manavah

sraddhavanto ’nasuyanto

mucyante te ’pi karmabhih

ye—those; me—My; matam—injunctions; idam—this; nityam—eternal function; anutisthanti—execute regularly; manavah—humankind; sraddhavantah—with faith and devotion; anasuyantah—without envy; mucyante—become free; te—all of them; api—even; karmabhih—from the bondage of the law of fruitive action.

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.

The injunction of the Supreme Personality of Godhead, Krsna, is the essence of all Vedic wisdom, and therefore is eternally true without exception. As the Vedas are eternal, so this truth of Krsna consciousness is also eternal. One should have firm faith in this injunction, without envying the Lord. There are many philosophers who write comments on the Bhagavad-gita but have no faith in Krsna. They will never be liberated from the bondage of fruitive action. But an ordinary man with firm faith in the eternal injunctions of the Lord, even though unable to execute such orders, becomes liberated from the bondage of the law of karma. In the beginning of Krsna consciousness, one may not fully discharge the injunctions of the Lord, but because one is not resentful of this principle and works sincerely without consideration of defeat and hopelessness, he will surely be promoted to the stage of pure Krsna consciousness.

ye tv etad abhyasuyanto

nanutisthanti me matam

sarva-jnana-vimudhams tan

viddhi nastan acetasah

ye—those; tu—however; etat—this; abhyasuyantah—out of envy; na—do not; anutisthanti—regularly perform; me—My; matam—injunction; sarva-jnana—all sorts of knowledge; vimudhan—perfectly befooled; tan—they are; viddhi—know it well; nastan—all ruined; acetasah—without Krsna consciousness.

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

The flaw of not being Krsna conscious is clearly stated herein. As there is punishment for disobedience to the order of the supreme executive head, so there is certainly punishment for the disobedience of the order of the Supreme Personality of Godhead. A disobedient person, however great he may be, is ignorant of his own self, of the Supreme Brahman, and Paramatma and the Personality of Godhead, due to a vacant heart. Therefore there is no hope of perfection of life for him.

sadrsam cestate svasyah

prakrter jnanavan api

prakrtim yanti bhutani

nigrahah kim karisyati

sadrsam—accordingly; cestate—tries; svasyah—in one’s own nature; prakrteh—modes; jnanavan—the learned; api—although; prakrtim—nature; yanti—undergo; bhutani—all living entities; nigrahah—suppression; kim—what; karisyati—can do.

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

Unless one is situated on the transcendental platform of Krsna consciousness, he cannot get free from the influence of the modes of material nature, as it is confirmed by the Lord in the Seventh Chapter (7.14). Therefore, even for the most highly educated person on the mundane plane, it is impossible to get out of the entanglement of maya simply by theoretical knowledge, or by separating the soul from the body. There are many so-called spiritualists who outwardly pose to be advanced in the science, but inwardly or privately are completely under the particular modes of nature which they are unable to surpass. Academically, one may be very learned, but because of his long association with material nature, he is in bondage. Krsna consciousness helps one to get out of the material entanglement, even though one may be engaged in his prescribed duties. Therefore, without being fully in Krsna consciousness, no one should suddenly give up his prescribed duties and become a so-called yogi or transcendentalist artificially. It is better to be situated in one’s position and to try to attain Krsna consciousness under superior training. Thus one may be freed from the clutches of maya.

indriyasyendriyasyarthe

raga-dvesau vyavasthitau

tayor na vasam agacchet

tau hy asya paripanthinau

indriyasya—of the senses; indriyasya arthe—in the sense objects; raga—attachment; dvesau—also in detachment; vyavasthitau—put under regulations; tayoh—of them; na—never; vasam—control; agacchet—one should come; tau—those; hi—certainly are; asya—his; paripanthinau—stumbling blocks.

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

Those who are in Krsna consciousness are naturally reluctant to engage in material sense gratifications. But those who are not in such consciousness should follow the rules and regulations of the revealed scriptures. Unrestricted sense enjoyment is the cause of material encagement, but one who follows the rules and regulations of the revealed scriptures does not become entangled by the sense objects. For example, sex enjoyment is a necessity for the conditioned soul, and sex enjoyment is allowed under the license of marriage ties. For example, according to scriptural injunctions, one is forbidden to engage in sex relationships with any women other than one’s wife. All other women are to be considered as one’s mother. But, in spite of such injunctions, a man is still inclined to have sex relationships with other women. These propensities are to be curbed; otherwise they will be stumbling blocks on the path of self-realization. As long as the material body is there, the necessities of the material body are allowed, but under rules and regulations. And yet, we should not rely upon the control of such allowances. One has to follow those rules and regulations, unattached to them, because practice of sense gratifications under regulations may also lead one to go astray—as much as there is always the chance of an accident, even on the royal roads. Although they may be very carefully maintained, no one can guarantee that there will be no danger even on the safest road. The sense enjoyment spirit has been current a very long, long time, owing to material association. Therefore, in spite of regulated sense enjoyment, there is every chance of falling down; therefore any attachment for regulated sense enjoyment must also be avoided by all means. But action in the loving service of Krsna detaches one from all kinds of sensory activities. Therefore, no one should try to be detached from Krsna consciousness at any stage of life. The whole purpose of detachment from all kinds of sense attachment is ultimately to become situated on the platform of Krsna consciousness.

sreyan sva-dharmo vigunah

para-dharmat sv-anusthitat

sva-dharme nidhanam sreyah

para-dharmo bhayavahah

sreyan—far better; sva-dharmah—one’s prescribed duties; vigunah—even faulty; para-dharmat—from duties mentioned for others; svanusthitat—than perfectly done; sva-dharme—in one’s prescribed duties; nidhanam—destruction; sreyah—better; para-dharmah—duties prescribed for others; bhaya-avahah—dangerous.

It is far better to discharge one’s prescribed duties, even though they may be faulty, than another’s duties. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.

One should therefore discharge his prescribed duties in full Krsna consciousness rather than those prescribed for others. Prescribed duties complement one’s psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master, for the transcendental service of Krsna. But both materially or spiritually, one should stick to his prescribed duties even up to death, rather than imitate another’s prescribed duties. Duties on the spiritual platform and duties on the material platform may be different, but the principle of following the authorized direction is always good for the performer. When one is under the spell of the modes of material nature, one should follow the prescribed rules for particular situations and should not imitate others. For example, a brahmana, who is in the mode of goodness, is nonviolent, whereas a ksatriya, who is in the mode of passion, is allowed to be violent. As such, for a ksatriya it is better to be vanquished following the rules of violence than to imitate a brahmana who follows the principles of nonviolence. Everyone has to cleanse his heart by a gradual process, not abruptly. However, when one transcends the modes of material nature and is fully situated in Krsna consciousness, he can perform anything and everything under the direction of the bona fide spiritual master. In that complete stage of Krsna consciousness, the ksatriya may act as a brahmana, or a brahmana may act as a ksatriya. In the transcendental stage, the distinctions of the material world do not apply. For example, Visvamitra was originally a ksatriya, but later on he acted as a brahmana, whereas Parasurama was a brahmana, but later on he acted as a ksatriya. Being transcendentally situated, they could do so; but as long as one is on the material platform, he must perform his duties according to the modes of material nature. At the same time, he must have a full sense of Krsna consciousness.

atha kena prayukto ’yam

papam carati purusah

anicchann api varsneya

balad iva niyojitah

arjunah uvaca—Arjuna said; atha—hereafter; kena—by what; prayuktah—impelled; ayam—one; papam—sins; carati—acts; purusah—a man; anicchan—without desiring; api—although; varsneya—O descendant of Vrsni; balat—by force; iva—as if; niyojitah—engaged.

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subjected to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna’s question to Krsna is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.

sri-bhagavan uvaca

kama esa krodha esa

rajo-guna-samudbhavah

mahasano maha-papma

viddhy enam iha vairinam

sri bhagavan uvaca—the Personality of Godhead said; kamah—lust; esah—all these; krodhah—wrath; esah—all these; rajo-guna—the mode of passion; samudbhavah—born of; maha-sanah—all-devouring; maha-papma—greatly sinful; viddhi—know; enam—this; iha—in the material world; vairinam—greatest enemy.

The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

When a living entity comes in contact with the material creation, his eternal love for Krsna is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the modes of passion, instead of being degraded into the modes of ignorance, are elevated to the modes of goodness by the prescribed method of Iiving and acting, then one can be saved from the degradation of wrath by spiritual attachment.

The Supreme Personality of Godhead expanded Himself into many for His ever-increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material creation is created by the Lord to give a facility to the conditioned souls to fulfill these lustful propensities, and when they are completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.

This inquiry is the beginning of the Vedanta-sutras, wherein it is said, athato brahma-jijnasa: one should inquire into the Supreme. And the Supreme is defined in Srimad-Bhagavatam as janmadyasya yato ’nvayad itaratas ca, or, “The origin of everything is the Supreme Brahman.” Therefore, the origin of lust is also in the Supreme. If, therefore, lust is transformed into love for the Supreme, or transformed into Krsna consciousness—or, in other words, desiring everything for Krsna—then both lust and wrath can be spiritualized. Hanuman, the great servitor of Lord Rama, engaged his wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath, when they are employed in Krsna consciousness, become our friends instead of our enemies.

dhumenavriyate vahnir

yathadarso malena ca

yatholbenavrto garbhas

tatha tenedam avrtam

dhumena—by smoke; avriyate—covered; vahnih—fire; yatha—just as; adarsah—mirror; malena—by dust; ca—also; yatha—just as; ulbena—by the womb; avrtah—is covered; garbhah—embryo; tatha—so; tena—by that lust; idam—this; avrtam—is covered.

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In other words, when the living entity exhibits his Krsna consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no overt manifestation of fire in the early stage. This stage is like the beginning of Krsna consciousness. The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position, for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The trees are also living entities, but they have been put in such a condition of life by such a great exhibition of lust that they are almost void of all consciousness. The covered mirror is compared to the birds and beasts, and the smoke covered fire is compared to the human being. In the form of a human being, the living entity may revive a little Krsna consciousness, and, if he makes further development, the fire of spiritual life can be kindled in the human form of life. By careful handling of the smoke in the fire, the fire can be made to blaze. Therefore the human form of life is a chance for the living entity to escape the entanglement of material existence. In the human form of life, one can conquer the enemy, lust, by cultivation of Krsna consciousness under able guidance.

avrtam jnanam etena

jnanino nitya-vairina

kama-rupena kaunteya

duspurenanalena ca

avrtam—covered; jnanam—pure consciousness; etena—by this; jnaninah—of the knower; nitya-vairina—eternal enemy; kama-rupena—in the form of lust; kaunteya—O son of Kunti; duspurena—never to be satisfied; analena—by the fire; ca—also.

Thus, a man’s pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

It is said in the Manu-smrti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. In the material world, the center of all activities is sex, and thus this material world is called maithunya-agara, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity. Therefore, this lust is the symbol of ignorance by which the living entity is kept within the material world. While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer.

indriyani mano buddhir

asyadhisthanam ucyate

etair vimohayaty esa

jnanam avrtya dehinam

indriyani—the senses; manah—the mind; buddhih—the intelligence; asya—of the lust; adhisthanam—sitting place; ucyate—called; etaih—by all these; vimohayati—bewilders; esah—of this; jnanam—knowledge; avrtya—covering; dehinam—the embodied.

The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.

The enemy has captured different strategic positions in the body of the conditioned soul, and therefore Lord Krsna is giving hints of those places, so that one who wants to conquer the enemy may know where he can be found. Mind is the center of all the activities of the senses, and thus the mind is the reservoir of all ideas of sense gratification; and, as a result, the mind and the senses become the repositories of lust. Next, the intelligence department becomes the capital of such lustful propensities. Intelligence is the immediate next-door neighbor of the spirit soul. Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with matter, and thus with the mind and senses. The spirit soul becomes addicted to enjoying the material senses and mistakes this as true happiness. This false identification of the spirit soul is very nicely explained in the Srimad-Bhagavatam:

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma idyadhih
yat-tirtha-buddhih salite na karhicij
janesv abhijnesu sa eva gokharah.

“A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth as worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered as an ass or a cow.”

tasmat tvam indriyany adau

niyamya bharatarsabha

papmanam prajahi hy enam

jnana-vijnana-nasanam

tasmat—therefore; tvam—you; indriyani—senses; adau—in the beginning; niyamya—by regulating; bharatarsabha—O chief amongst the descendants of Bharata; papmanam—the great symbol of sin; prajahi—curb; hi—certainly; enam—this; jnana—knowledge; vijnana—scientific knowledge of the pure soul; nasanam—destroyer.

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

The Lord advised Arjuna to regulate the senses from the very beginning so that he could curb the greatest sinful enemy, lust, which destroys the urge for self-realization, and specifically, knowledge of the self. Jnanam refers to knowledge of self as distinguished from non-self, or, in other words, knowledge that the spirit soul is not the body. Vijnanam refers to specific knowledge of the spirit soul and knowledge of one’s constitutional position and his relationship to the Supreme Soul. It is explained thus in the Srimad-Bhagavatam: jnanam parama-guhyam me yad-vijnana-samanvitam / sarahasyam tad-angam ca grhana gaditam maya: “The knowledge of the self and the Supreme Self is very confidential and mysterious, being veiled by maya, but such knowledge and specific realization can be understood if it is explained by the Lord Himself.” Bhagavad-gita gives us that knowledge, specifically knowledge of the self. The living entities are parts and parcels of the Lord, and therefore they are simply meant to serve the Lord. This consciousness is called Krsna consciousness. So, from the very beginning of life one has to learn this Krsna consciousness, and thereby one may become fully Krsna conscious and act accordingly.

Lust is only the perverted reflection of the love of God which is natural for every living entity. But if one is educated in Krsna consciousness from the very beginning, that natural love of God cannot deteriorate into lust. When love of God deteriorates into lust, it is very difficult to return to the normal condition. Nonetheless, Krsna consciousness is so powerful that even a late beginner can become a lover of God by following the regulative principles of devotional service. So, from any stage of life, or from the time of understanding its urgency, one can begin regulating the senses in Krsna consciousness, devotional service of the Lord, and turn the lust into love of Godhead—the highest perfectional stage of human life.

indriyani parany ahur

indriyebhyah param manah

manasas tu para buddhir

yo buddheh paratas tu sah

indriyani—senses; parani—superior; ahuh—is said; indriyebhyah—more than the senses; param—superior; manah—the mind; manasah—more than the mind; tu—also; para—superior; buddhih—intelligence; yah—one which; buddheh—more than the intelligence; paratah—superior; tu—but; sah—he.

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

The senses are different outlets for the activities of lust. Lust is reserved within the body, but it is given vent through the senses. Therefore, the senses are superior to the body as a whole. These outlets are not in use when there is superior consciousness, or Krsna consciousness. In Krsna consciousness the soul makes direct connection with the Supreme Personality of Godhead; therefore the bodily functions, as described here, ultimately end in the Supreme Soul. Bodily action means the functions of the senses, and stopping the senses means stopping all bodily actions. But since the mind is active, then, even though the body may be silent and at rest, the mind will act—as it does during dreaming. But, above the mind there is the determination of the intelligence, and above the intelligence is the soul proper. If, therefore, the soul is directly engaged with the Supreme, naturally all other subordinates, namely, the intelligence, mind and the senses, will be automatically engaged. In the Katha Upanisad there is a passage in which it is said that the objects of sense gratification are superior to the senses, and mind is superior to the sense objects. If, therefore, the mind is directly engaged in the service of the Lord constantly, then there is no chance of the senses becoming engaged in other ways. This mental attitude has already been explained. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities. In the Katha Upanisad the soul has been described as mahan, the great. Therefore the soul is above all—namely, the sense objects, the senses, the mind and the intelligence. Therefore, directly understanding the constitutional position of the soul is the solution of the whole problem.

With intelligence one has to seek out the constitutional position of the soul and then engage the mind always in Krsna consciousness. That solves the whole problem. A neophyte spiritualist is generally advised to keep aloof from the objects of senses. One has to strengthen the mind by use of intelligence. If by intelligence one engages one’s mind in Krsna consciousness, by complete surrender unto the Supreme Personality of Godhead, then, automatically, the mind becomes stronger, and even though the senses are very strong, like serpents, they will be no more effective than serpents with broken fangs. But even though the soul is the master of intelligence and mind, and the senses also, still, unless it is strengthened by association with Krsna in Krsna consciousness, there is every chance of falling down due to the agitated mind.

evam buddheh param buddhva

samstabhyatmanam atmana

jahi satrum maha-baho

kama-rupam durasadam

evam—thus; buddheh—of intelligence; param—superior; buddhva—so knowing; samstabhya—by steadying; atmanam—the mind; atmana—by deliberate intelligence; jahi—conquer; satrum—the enemy; maha-baho—O mighty-armed one; kama-rupam—the form of lust; durasadam—formidable.

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus—by spiritual strength—conquer this insatiable enemy known as lust.

This Third Chapter of the Bhagavad-gita is conclusively directive to Krsna consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness as the ultimate end. In the material existence of life, one is certainly influenced by propensities for lust and desire for dominating the resources of material nature. Desire for overlording and sense gratification are the greatest enemies of the conditioned soul; but by the strength of Krsna consciousness, one can control the material senses, the mind and the intelligence. One may not give up work and prescribed duties all of a sudden; but by gradually developing Krsna consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind—by steady intelligence directed toward one’s pure identity. This is the sum total of this chapter. In the immature stage of material existence, philosophical speculations and artificial attempts to control the senses by the so-called practice of yogic postures can never help a man toward spiritual life. He must be trained in Krsna consciousness by higher intelligence.

Thus end the Bhaktivedanta Purports to the Third Chapter of the Srimad-Bhagavad-gita in the matter of Karma-yoga, or the Discharge of One’s Prescribed Duty in Krsna Consciousness.

Next chapter (Bg 4)