Divinity.
27 “The ignorant one, mistakenly identifying with the body, erroneously thinks, ‘I am the doer.’ This is the mark of egoism. In truth, Arjuna, all actions are really performed by worldly nature, not by Atma. The Self (Atma), remember, is beyond all action, all karma.
28 “The person who really knows nature — which I will explain to you in detail later — knows that when the senses, which are a part of nature, attach themselves to worldly objects, which are also a part of nature, it is merely nature attaching to nature. It is only ‘I,’ this ego-self, doing this or that. The wise one, aware of this, stands apart and just watches this play of nature.
29 “The wise ones who understand these things should not refrain from action, as that would confuse the minds of the unknowing who are entangled in and tied to the consequences of action (karma). There is no harm in some people performing their duties with attachment; work with attachment has its place in humanity’s evolution.”
Transmuting One’s Own Nature
30 “Now that you are aware of the indispensable necessity of performing action, I will tell you the best path for you, old friend. Shake off this fever of ignorance that has enveloped you. Break free of your ego. Stop thinking of worldly rewards. Fix your mind in Me, the Truth, your Atma, the Divinity within you. Knowthat it is the Divine who propels all actions in the universe. Offer up all your actions to Me, Divinity. And then, with a perfectly clear mind and heart, go forth, fight this battle of life!
31 “There are marvelous benefits from this selfless way of life, Arjuna, but you cannot acquire them without firm faith. These principles must be lived, not intellectualized. Those who earnestly live them are released from their karma, the consequences of their actions.
32 “But those who carp about these teachings and do not practice them are deluded and without spiritual discrimination. They are the cause of their own sorrow and ruin, and become lost.
33 “All living creatures, even wise sages, behave in accordance with their own nature. This is an important point. Everyone’s behavior is rooted in the thoughts and the tendencies that predominate in them. This is the meaning of one’s ‘nature.’ Therefore, if one’s nature is so powerful, one might well question the value of even attempting to live by the scriptural injunctions to ‘do this, don’t do that.’ One could ask: ‘Why, if we are but pawns of our nature, should we even try to restrain it?’
34 “The answer is not to try to restrain your nature but to progressively improve your nature. Examine this thing called ‘nature’ more closely. One’s own senses are major stumbling blocks to spiritual attainment. Senses derive their power from the many likes and dislikes imprinted in the mind (by family, by culture, and by one’s actions in this and previous lives). This deeply embedded, largely unconscious system of likes and dislikes is what gives rise to one’s thoughts,desires, and tendencies. This mental pattern is in large part what is meant by one’s ‘nature.’
“Arjuna, the best thing to do with these thoughts and desires is to transmute them into a devotional attitude, a desire for God. When this attitude takes hold, the system of likes and dislikes melts away, which causes the fierce power of the senses to gradually dry up. Desires are enemies when directed outward, but allies when pointed inward toward Divinity.
“Remember, Arjuna, that life in the body and senses is not an end in itself, but only a passing phase. Truly, if the eye does not help one visualize God in everything it sees, it is better to be blind. If the ear drags one into filthy cacophony, it is better to be deaf. The senses should not be instruments that plunge you into muck; they should serve your interests, control your appetites, and help you dwell in Divinity.
35 “And do not think,
27 “The ignorant one, mistakenly identifying with the body, erroneously thinks, ‘I am the doer.’ This is the mark of egoism. In truth, Arjuna, all actions are really performed by worldly nature, not by Atma. The Self (Atma), remember, is beyond all action, all karma.
28 “The person who really knows nature — which I will explain to you in detail later — knows that when the senses, which are a part of nature, attach themselves to worldly objects, which are also a part of nature, it is merely nature attaching to nature. It is only ‘I,’ this ego-self, doing this or that. The wise one, aware of this, stands apart and just watches this play of nature.
29 “The wise ones who understand these things should not refrain from action, as that would confuse the minds of the unknowing who are entangled in and tied to the consequences of action (karma). There is no harm in some people performing their duties with attachment; work with attachment has its place in humanity’s evolution.”
Transmuting One’s Own Nature
30 “Now that you are aware of the indispensable necessity of performing action, I will tell you the best path for you, old friend. Shake off this fever of ignorance that has enveloped you. Break free of your ego. Stop thinking of worldly rewards. Fix your mind in Me, the Truth, your Atma, the Divinity within you. Knowthat it is the Divine who propels all actions in the universe. Offer up all your actions to Me, Divinity. And then, with a perfectly clear mind and heart, go forth, fight this battle of life!
31 “There are marvelous benefits from this selfless way of life, Arjuna, but you cannot acquire them without firm faith. These principles must be lived, not intellectualized. Those who earnestly live them are released from their karma, the consequences of their actions.
32 “But those who carp about these teachings and do not practice them are deluded and without spiritual discrimination. They are the cause of their own sorrow and ruin, and become lost.
33 “All living creatures, even wise sages, behave in accordance with their own nature. This is an important point. Everyone’s behavior is rooted in the thoughts and the tendencies that predominate in them. This is the meaning of one’s ‘nature.’ Therefore, if one’s nature is so powerful, one might well question the value of even attempting to live by the scriptural injunctions to ‘do this, don’t do that.’ One could ask: ‘Why, if we are but pawns of our nature, should we even try to restrain it?’
34 “The answer is not to try to restrain your nature but to progressively improve your nature. Examine this thing called ‘nature’ more closely. One’s own senses are major stumbling blocks to spiritual attainment. Senses derive their power from the many likes and dislikes imprinted in the mind (by family, by culture, and by one’s actions in this and previous lives). This deeply embedded, largely unconscious system of likes and dislikes is what gives rise to one’s thoughts,desires, and tendencies. This mental pattern is in large part what is meant by one’s ‘nature.’
“Arjuna, the best thing to do with these thoughts and desires is to transmute them into a devotional attitude, a desire for God. When this attitude takes hold, the system of likes and dislikes melts away, which causes the fierce power of the senses to gradually dry up. Desires are enemies when directed outward, but allies when pointed inward toward Divinity.
“Remember, Arjuna, that life in the body and senses is not an end in itself, but only a passing phase. Truly, if the eye does not help one visualize God in everything it sees, it is better to be blind. If the ear drags one into filthy cacophony, it is better to be deaf. The senses should not be instruments that plunge you into muck; they should serve your interests, control your appetites, and help you dwell in Divinity.
35 “And do not think,
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