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Executing one’s own natural occupational duty (sva-dharmo) imperfectly (viguṇaḥ) is better (śreyān) than executing another’s occupational duty perfectly (para-dharmāt sv-anuṣṭhitāt). Performing (kurvan) an action (karma) that is set according to one’s nature (svabhāva-niyataṁ), one does not incur (nāpnoti) a sinful reaction (kilbiṣam). (BG 18.47) Krishna has previously stated this point in BG 3.35 highlighting the danger of executing someone else’s occupational duty. Here, Krishna offers His protection to those who stick to their own natural occupational duties.

Even when one sticks to one’s occupational duty, there is indeed a possibility of a fault within its execution. One should not give up (na tyajet) action (karma) born of one’s nature (saha-jaṁ), even if it is faulty (sa-doṣam api). All endeavors (sarvārambhā) are surely (hi) covered with a fault (doṣeṇa), just as (iva) fire (agnir) is covered (āvṛtāḥ) by smoke (dhūmenā). (BG 18.48) It is important to note that our actions themselves can be covered with fault but the consciousness behind can still undergo purification. So, we need not look for perfection in our actions, but in our consciousness behind those actions.

One who is self-controlled (jitātmā), carrying an unattached discernment (asakta-buddhiḥ) everywhere (sarvatra) and without material hankerings (vigata-spṛhaḥ) reaches (adhigacchati) the supreme (paramāṁ) perfectional stage of freedom from reaction (naiṣkarmya-siddhiṁ) by the spirit of renunciation (sannyāsenā). (BG 18.49) Thus, the purity of consciousness is characterized by three factors: (1) self-control, (2) unattached discernment, and (3) freedom of material hankerings. Purity in consciousness leads to perfection in action, although outwardly the actions may be filled with imperfections. The basis for perfection is freedom from all reactions to actions and a concomitant elevation of consciousness.

There is (astis) no such (na tad) being in existence (sattvaṁ), either on earth (pṛthivyāṁ vā) or (vā) even (punaḥ) among the demigods (deveṣu) in the higher planetary system (divi), who (yad) is (syāt) freed from (muktaṁ) these (ebhiḥ) three (tribhir) modes (guṇaiḥ) born of material nature (prakṛti-jair). (BG 18.40)

The influence of the three modes leads to the exhibition of certain psychophysical traits that furthermore results in a natural division within our society for engagement in different occupational activities. As stated earlier (BG 4.13), Krishna Himself created such an organized system to engage everyone according to one’s qualities and actions. Here, Krishna reiterates the same point, but also spells out the social divisions based on the modes of nature and presents this in the light of the aforementioned dynamics of action.

The actions [duties] (karmāṇi) of the brāhmaṇas (brāhmaṇa), the kṣatriyas (kṣatriya), the vaiśyas (viśāṁ) and the śūdras (śūdrāṇāṁ) are divided by (pravibhaktāni) the psychophysical trait (svabhāva) born of (prabhavair) the modes (guṇaiḥ). (BG 18.41) Roughly, they correspond to the intellectual teaching class, the ruling class, the business class, and the worker class respectively. Henceforth, Krishna discusses the actions of the brāhmaṇas, the kṣatriyas, the vaiśyas, and the śūdras.

Peacefulness (śamo), self-control (damas), austerity (tapaḥ), purity (śaucaṁ), tolerance (kṣāntir), as well as (eva ca) honesty (ārjavam), knowledge (jñānaṁ), wisdom (vijñānam), and faith in God (āstikyaṁ) constitute the action of a brāhmaṇa (brahma-karma) born of psychophysical nature (svabhāva-jam). (BG 18.42) Heroism (śauryaṁ), power (tejo), conviction (dhṛtir), proficiency (dākṣyaṁ), not fleeing from battle (yuddhe cāpy apalāyanam), generosity (dānam) and ruling spirit (īśvara-bhāvaś ca) form the action of a kṣatriya (kṣātraṁ karma) born of nature (svabhāva-jam). (BG 18.43) It is noteworthy that the actions of brāhmaṇas and kṣatriyas are indistinguishable from their qualities.

Agriculture (kṛṣi), cow protection (go-rakṣya), and business (vāṇijyaṁ) form the action of a vaiśya (vaiśya-karma) born of nature (svabhāva-jam). And the action (karma) of a śūdra (śūdrasyāpi) born of nature (svabhāva-jam) lies in rendering service to others (paricaryātmakaṁ). (BG 18.44)

By engagement in (abhirataḥ) one’s own (sve sve) work (karmaṇy), each person (naraḥ) achieves (labhate) perfection (saṁsiddhiṁ). Let’s hear (tac chṛṇu) how (yathā) one attains (vindati) perfection (siddhiṁ) by engagement in one’s work (sva-karma-nirataḥ). (BG 18.45) Here is a secret. By worship of the Supreme (tam abhyarcya), from whom (yataḥ) all living beings (bhūtānāṁ) came into being (pravṛttir) and by whom (yena) all (sarvam) this (idaṁ) is pervaded (tatam), utilizing one’s own work (sva-karmaṇā), a human being (mānavaḥ) attains perfection (siddhiṁ vindati). (BG 18.46)

In summary, the secret to perfection lies in the dedication of our actions to the Supreme, or doing everything for the pleasure of the Supreme Lord.

The conviction (dhṛtyā), by which (yayā) the activities of the mind, life, and senses (manaḥ-prāṇendriya-kriyāḥ) are sustained (dhārayate) by undeviating (āvyabhicāriṇyā) practice of yoga (yogena), that conviction (dhṛtiḥ sā) is in the mode of goodness (sāttvikī). (BG 18.33)

But (tu) that conviction (dhṛtyā), which is eager for fruit (phalākāṅkṣī), by which (yayā) righteousness (dharma) is sustained (dhārayate) for the sake of (arthān) enjoying lustful desire (kāma) with intense attachment (prasaṅgena), that (sā) conviction (dhṛtiḥ) is in the mode of passion (rājasī). (BG 18.34)

The unintelligent (durmedhā) conviction (yayā) by which one cannot give up (na vimuñcati ) sleep (svapnaṁ), fearfulness (bhayaṁ), lamentation (śokaṁ), depression (viṣādaṁ) and even madness (madam eva ca), that (sā) conviction (dhṛtiḥ) is in the mode of darkness (tāmasī). (BG 18.35)

Krishna describes a variety of motivations driving a performer influenced by the modes of material nature.

Free from attachment (mukta-saṅgo) and false ego (anahaṁ-vādī), accompanied by conviction and enthusiasm (dhṛty-utsāha-samanvitaḥ), and unwavering (nirvikāraḥ) in success and failure (siddhy-asiddhyor), a performer (kartā) is said to be (ucyate) in the mode of goodness (sāttvika). (BG 18.26)

Attached [to action and the fruit of action] (rāgī), desiring to enjoy the fruit of action (karma-phala-prepsur), greedy (lubdho), envious (hiṁsātmako), impure (aśuciḥ), and filled with joy and sorrow (harṣa-śokānvitaḥ), a performer (kartā) is declared to be (parikīrtitaḥ) in the mode of passion (rājasaḥ). (BG 18.27)

Improperly engaged (ayuktaḥ), materialistic (prākṛtaḥ), obstinate (stabdhaḥ), deceitful (śaṭho), malicious (naiṣkṛtiko), lazy (alasaḥ), morose (viṣādī) and procrastinating (dīrgha-sūtrī ca), a performer (kartā) is said to be (ucyate) in the mode of darkness (tāmasa). (BG 18.28)

What are the qualities a performer of action exhibits while carrying out the action? These are expressed in terms of the performer’s discernment and conviction in three modes during the performance of the action. Let’s hear (śṛṇu) of the divisions (bhedaṁ) of discernment and conviction (buddher dhṛteś caiva), according to the three modes of material nature (guṇatas tri-vidhaṁ) as described (procyamānam) in full (aśeṣeṇa) in different ways (pṛthaktvena). (BG 18.29)

The quality of discernment (buddhiḥ) which (yā) carries the understanding (vetti) of what is to be engaged in (pravṛttiṁ ca) and what is to be refrained from (nivṛttiṁ ca), what is one’s duty and what is not one’s duty (kāryākārye), what is to be feared and what is not to be feared (bhayābhaye), what is binding and what is liberating (bandhaṁ mokṣaṁ ca), that is (sā) in the mode of goodness (sāttvikī). (BG 18.30)

The quality of discernment (buddhiḥ) by which (yayā) one imprecisely (ayathāvat) understands (prajānāti) righteousness and unrighteousness (dharmam adharmaṁ ca), what is one’s duty and what is not one’s duty (kāryaṁ cākāryam eva ca), that is (sā) in the mode of passion (rājasī). (BG 18.31)

The quality of discernment (buddhiḥ) which (yā), covered by darkness (tamasāvṛtā) considers (manyate) unrighteousness as righteousness (adharmaṁ dharmam iti) and takes every meaning (sarvārthān) in an opposite way (viparītāṁś ca), that is (sā) in the mode of darkness (tāmasī). (BG 18.32)

That conception (jñānaṁ) by which (yena) one sees (īkṣate) one (ekaṁ) unchanging (avyayam) nature (bhāvam) in all living beings (sarva-bhūteṣu), undivided (avibhaktaṁ) in the divided (vibhakteṣu), we should understand (viddhi) it (taj) to be in the mode of goodness (sāttvikam). (BG 18.20) However (tu), the (yaj) conception (jñānaṁ) by which one understands (vetti) many essential natures (nānā-bhāvān) of different varieties (pṛthag-vidhān) manifest differently (pṛthaktvena) in all living beings (sarveṣu bhūteṣu), we should know (viddhi) that conception (taj jñānaṁ) to be in the mode of passion (rājasam). (BG 18.21) But (tu), the conception by which (yat) one is attached (saktam) to one (ekasmin) action (kārye) as the all in all (kṛtsna-vad), without any sound reasoning (ahaitukam), without any basis of the truth (atattvārtha-vad), and is fragmental in conception (alpaṁ ca), that (tat) is said to be (udāhṛtam) in the mode of darkness (tāmasam). (BG 18.22)

A material conception propels a material action, while a spiritual conception results in a spiritual action.

That (tat) action (karma) which (yat) is prescribed (niyataṁ) and which is performed (kṛtam) without attachment (saṅga-rahitam), without love or hatred (arāga-dveṣataḥ), by one without desiring fruits (aphala-prepsunā) is said to be (ucyate) in the mode of goodness (sāttvikam). (BG 18.23) But (tu) that (tad) action (karma) which (yat) is performed (kriyate) with great effort (bahulāyāsaṁ) by one seeking to gratify one’s desires (kāmepsunā), or again (vā punaḥ), enacted with false ego (sāhaṅkāreṇa), is declared to be (udāhṛtam) in the mode of passion (rājasam). (BG 18.24) That (tat) action (karma) which (yat) is initiated (ārabhyate) in illusion (mohād), disregarding (anapekṣya ca) future bondage (anubandhaṁ), waste (kṣayaṁ), violence (hiṁsām) and one’s own ability (pauruṣam) is said to be (ucyate) in the mode of darkness (tāmasam). (BG 18.25)

One whose (yasya) internal state (bhāvo) is not (na) governed by false ego (ahaṅkṛto), whose (yasya) power of discernment (buddhir) is not (na) tainted (lipyate), even while killing (hatvāpi) these people (sa imāḻ lokān), does not kill (na hanti) and is not bound (na nibadhyate) [by action]. (BG 18.17)

Knowledge (jñānaṁ), the object of knowledge (jñeyaṁ), and the knower (parijñātā) are the three types (tri-vidhā) of impetuses of action (karma-codanā). The senses (karaṇaṁ), the action (karma), and the performer (karteti) are the three (tri-vidhaḥ) constituents of action (karma-saṅgrahaḥ). (BG 18.18) Knowledge (jñānaṁ), the action (karma ca), and the performer of action (kartā ca) are at three levels (tridhaiva) distinguished based on the modes of material nature (guṇa-bhedataḥ). Let’s hear (chṛṇu) them as well (tāny api) in their true form (yathāvac). (BG 18.19)

Every action begins with the performer’s carrying a conception [material or spiritual] about himself or herself, the objects of this material world as well as the goal of life. Knowledge (jñānaṁ) here refers to one’s inner conceptions that encapsulate the basis of action. The defining characteristic of a performer is his or her motivation behind the action. So, we can associate the performer (kartā) with the performer’s motivation behind the action.

The performer’s conceptions, the motivation behind an action, and the action itself can get colored by the modes of nature. Before performing an action (karma), the conception (jñānaṁ), and motivation (kartā) of the performer come into play. During the performance of the action, the performer’s discernment (buddhi) to chalk out the details of the action at hand and inner conviction (dhṛti) to stay put in the action are driving the show. Overall, what matters before, during, and after the performance of the action is the experience of happiness (sukha) that the performer goes through in the process of executing the action. We can express these succinctly as follows:

Conception (jñānaṁ) + Motivation (kartā) + Action (karma) + Discernment (buddhi) + Conviction (dhṛti) => Experience (sukha)

So, Krishna henceforth discusses the qualitative influence of the modes of nature on each of these factors of action in great detail.

We should understand (nibodha) from Krishna (me) that as stated (proktāni) in the Sāṅkhya conclusion (sāṅkhye kṛtānte), these are the five (pañcaitāni) causes (kāraṇāni) for success (siddhaye) in all actions (sarva-karmaṇām) (BG 18.13) – the place of action (adhiṣṭhānaṁ), and (tathā) the performer (kartā), the various senses (karaṇaṁ ca pṛthag-vidham), the many different kinds of endeavor (vividhāś ca pṛthak ceṣṭā), and (ca) certainly (eva) the (atra) fifth cause (pañcamam), the Supersoul (daivaṁ). (BG 18.14) Another way to list the five causes that produce fruits from an action is as follows:

1. the environmental factors (the body, and the immediate environment where one is performing an action), which are provided by and fully under the control of the Supersoul. This is where the laws of physics operate. The body here refers to the facilities and limitations one is born with in a particular species of life. The following three causes are somewhat partially under the control of a conscious individual soul.
2. the conscious initiator of action [the embodied soul], who is typically within the influence of the modes of nature. This is where the impetus of action is.
3. the various tools associated with the body, which refer to the prowess of the senses that constitute the body. By honing specific skills, one can increase the prowess of one’s senses. The sensory prowess leads to the development of various techniques that contribute to efficacy within an action. One may have certain prowess, but it is useless until one makes some efforts.
4. the diverse efforts that are consciously made by the initiator of action.
5. the divine Supersoul, which permeates each of the above causes and acts as the ultimate sanctioning agent.

Whatever (yat) right or wrong (nyāyyaṁ vā viparītaṁ vā) action (karma) a person (naraḥ) initiates (prārabhate) with body, speech, and mind (śarīra-vāṅ-manobhir), these aforementioned five factors (pañcaite) are its (tasya) causes (hetavaḥ). (BG 18.15)

It is clear that an embodied soul is not the sole doer but has only a small contribution toward the fruits of action. Therefore, we are not entitled to enjoy the fruits of our actions.

Hence (tatraivaṁ), one who (yaḥ) but (tu) sees (paśyaty) oneself (ātmānaṁ) as the only (kevalaṁ) doer (sati kartāram), is not considered intelligent (akṛta-buddhitvān). Such an unintelligent person (durmatiḥ) cannot see things as they are (na sa paśyati). (BG 18.16) In this way, the unintelligent gets wrapped up in various attachments, stemming from the false conception that one is the sole doer of actions and the sole producer of results.

Lord Krishna is reiterating what we discussed in the previous section — a non-attached action yogi experiences inner joy (antaḥ-sukha), inner delight (antar-ārāma) and inner vision (āntar-jyoti) — the natural consequence of being on the spiritual platform (BG 5.24). Such a yogi is free from mental contaminations (kṣīṇa-kalmaṣāḥ), engaged in the pursuit of self-realization (yatātmānaḥ) and busy in social welfare activities on a spiritual platform (sarva-bhūta-hite ratāḥ). (BG 5.25) As discussed before, this compassion is a natural outcome of working from the platform of action yoga (BG 5.7). Even though the action yogi is operating from a self-realized platform (viditātmanām), has developed control over the forces of desire and anger (kāma-krodha-vimuktānāṁ) and is engaged in the welfare of others, the yogi continues to simultaneously invest in himself/herself by constantly endeavoring for perfection (yatīnāṁ) with the help of a proper spiritual process (BG 5.26). One such practice is aṣṭāṅga-yoga (BG 5.27-28), to be elaborated in Chapter 6.

Now, the question is: what is the pivoting factor of such a successful action yogi? And, who is this Supreme that Lord Krishna had been referring to in the third person as the object of our actions (all throughout starting from BG 5.7)? The mystery is resolved in the concluding verse (BG 5.29) of this chapter, which also reveals the ultimate peace formula. In this verse, Krishna refers to Himself in the first person singular as the ultimate object of all spiritual transactions.

Peace from all material pangs is sustainably attained only when we recognize Krishna to be the supreme enjoyer, the supreme controller, and the true well-wishing friend (BG 5.29). This is the pivoting factor and the foundation for real happiness and success of a non-attached action yogi.

When the mind is thus situated in equanimity, one goes beyond the forces of birth and death (jitaḥ sargo) and becomes situated on the brahman or spiritual platform (brahmaṇi te sthitāḥ), by virtue of which one has a flawless (nirdoṣaṁ) and equal (samaṁ) vision (BG 5.19). On the brahman platform, one exhibits steady intelligence (i.e., neither overjoyed by pleasure nor agitated by pain), and non-bewilderment (BG 5.20). Such an expert action yogi remains non-attached (asaktātmā) in the face of varieties of external contacts, and experiences unlimited pleasure (sukham akṣayam) within (vindaty ātmani) because of linking with the brahman platform (brahma-yoga-yuktātmā). (BG 5.21)

One factually becomes wise (budhaḥ) and clearly recognizes that all actions in sense gratification (bhogā) inevitably result in miseries (duḥkha-yonaya). The actions of sense gratification attempt to extract enjoyment by the sensory contact with the sense objects that are always in a state of flux (ādy-antavantaḥ). Therefore, the wise do not delight in such ephemeral enjoyments (BG 5.22).

How do we become yoga-yukta — or, practically operate from the platform of non-attached action yoga?

Engaged in yoga (yoga-yukto), a purified soul [with clarified intelligence] (viśuddhātmā) with one’s mind conquered (vijitātmā) and senses controlled (jitendriyaḥ), being empathic (ātma-bhūtātmā) to all beings (sarva-bhūta), though acting (kurvann api), is not entangled (na lipyate). (BG 5.7) Thus, it is possible to operate from the platform of non-attached action yoga by acting with purified intelligence (viśuddhātmā), conquered mind (vijitātmā), and conquered senses (jitendriyaḥ). This leads to the manifestation of full spiritual empathy (sarva-bhūtātma-bhūtātmā) and freedom from entanglement (na lipyate).

The intelligence is purified by hearing and studying scriptures; the mind is conquered by a suitable practice of devotional service (like mantra meditation); the senses are conquered by engaging them in Krishna’s service. These practices make us naturally empathetic and compassionate (sarva-bhūtātma-bhūtātmā), whereby we become conversant with the root cause of people’s suffering (which is forgetfulness of their relationship with Krishna) and develop a strong inclination to obliterate their suffering by assisting in reconnecting them back to the source of their existence. Consequently, we no longer feel entangled by our own attachments (BG 5.7).

On the platform of non-attachment, a knower of the truth (tattva-vit) engaged in yoga (yukto) should think (manyeta) “I do nothing at all” (naiva kiñcit karomīti), while the senses move about in the realm of sense objects. While seeing, hearing, touching, smelling (paśyañ śṛṇvan spṛśañ jighrann), eating, moving about, sleeping, breathing (aśnan gacchan svapañ śvasan), speaking, giving up, grasping (pralapan visṛjan gṛhṇann), and even opening or closing one’s eyes (unmiṣan nimiṣann api), one should (vartanta) latch on to (dhārayan) this conception (iti). (BG 5.8-9)

One who performs (karoti) actions (karmāṇi) giving up attachment (saṅgaṁ tyaktvā yaḥ), entrusting (ādhāya) actions unto the Supreme (brahmaṇy), is untouched by sin (lipyate na sa pāpena), as (ivā) a lotus leaf is (padma-patram) untouched by water (ambhasā). (BG 5.10) By entrusting all our actions to the Supreme (brahmaṇy ādhāya karmāṇi), we become free from our attachments (saṅgaṁ tyaktvā), are untouched by sins, just like a lotus leaf amidst muddy water is untouched by it. Thus, engaging our body, mind, intelligence, and purified senses, we function only for the sake of self-purification (BG 5.11).

Thus, one who is connected with the divine while performing practical actions remains detached from the fruits of action and therefore, achieves unadulterated peace. On the other hand, one who is not connected becomes greedy for the fruits and deepens one’s entanglement in the material world (BG 5.12).