If the external action of the wise and unwise is identical, how does the student discriminate a genuine ātmavit-teacher from a merely skilled actor — and does the tradition's answer (inner asakti visible through crisis-response) survive scrutiny?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

Śaṅkara limits loka-saṅgraha to a pedagogical residue for the jñānī; Rāmānuja elevates it to a permanent dharmic calling for the kṛtsnavit — which framing is actually instantiated by Kṛṣṇa's own participation in the Mahābhārata war?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

Madhusūdana's asymmetry argument (Īśvara acts freely; jīva risks jñāna-eclipse) implies that loka-saṅgraha-motivated action is only safe for the fully realized — what then is the practitioner supposed to do before realization, and does this verse speak to them at all?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

Vallabha's 'tat-kṛpayā' reading relocates agency entirely to Kṛṣṇa — does this collapse the phenomenological distinction between the sakta (attached) and the asakta (unattached) agent, or does it preserve it at a subtler level?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

The verse uses cikīrṣu (desiderative — 'wishing to accomplish') rather than a simple imperative: does this desiderative form imply that loka-saṅgraha remains a motivation (even for the vidvān), or does it describe only the justification given to the external observer?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

All six schools agree on the external identity of wise and unwise action, yet they diverge sharply on what loka-saṅgraha obligates: social stability (Śaṅkara), dharma-modeling (Rāmānuja), Hari-orientation (Madhva), grace-channel (Vallabha), compassionate instruction (Śrīdhara), or jñāna-preserving service (Madhusūdana) — is this divergence resolvable by the verse's own grammar, or is it underdetermined?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

If a scientist, physician, or judge performs exhausting public work 'without attachment to fruit,' are they practicing the verse's prescription or merely rationalizing professional duty — and what is the test?

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together. See seven-school commentary at https://gita.ekrasworks.com/gita/3/25.

BG 3.25 — Karma-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 3.25Chapter 3 · Karma-Yoga · Krishna → Arjuna · Bhārata · anuṣṭubh

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।

कुर्याद् विद्वांस् तथासक्तश् चिकीर्षुर् लोकसंग्रहम् ॥

saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata

kuryād vidvāṃs tathāsaktaś cikīrṣur loka-saṃgraham

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together.

ekras · bhāṣya

The verse names the inner difference between two outwardly identical actions. "As the avidvan acts saktah — bound by attachment — so the vidvan should act asaktah — without attachment — chikirshur loka-samgraham, desiring to hold the world together." The instruction is delicate. The vidvan — the one who knows — is being told to perform the same actions the avidvan performs. Same sandhya, same yajna, same kingly duty, same fight when the time for fighting comes. The outer form is identical. What changes is the inner stance. The avidvan acts saktah — with the conviction that this karma's result will be his, that he is the doer, that the action and the doer and the fruit are bound together as belonging to the I. The vidvan acts asaktah — without that conviction. The action proceeds; the sense of doership and the attachment to fruit do not arise.

Madhusudana addresses the apparent asymmetry directly.

Krishna as Ishvara can act for loka-samgraha without kartritva-abhimana and sustains no loss; but the ordinary jiva who attempts the same without first developing the inner condition will end up as a covert karta with the abhimana intact. The path therefore goes through the practice of asakti, not through the imitation of Krishna's effortless engagement. The vidvan-imitating-the-avidvan picture is precise. The world cannot tell the difference at the level of outer action. The difference is entirely interior. Cikirshur loka-samgraham — desiring to hold the world together. The motive is named. The vidvan's action is no longer for himself; it is for the maintenance of the order in which everyone else, including the avidvan, lives.

Context

where

Chapter 3 · Karma-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Bhārata

preceded by — BG 3.24

If I stopped acting, these worlds would collapse, disorder would overtake them, and I would be the one who destroyed all these people.

What's going on

As the ignorant act bound by desire, so the wise should act without attachment, to hold the world together.

Sūtras through this verse (73)

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

3.15He refutes by saying na ca.───→here3.25───→6.1Householder is not figurative saṁnyāsin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

3.4Mere not-doing is not renunciation at all.───→here3.25───→5.13Lay down all acts in mind; sit at ease, body free.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here3.25───→6.40A fallen seeker still keeps the human birth.

show all 73

ŚaṅkaraclassicalG

After knowing, act only to hold the worldstation

───→here3.25───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

2.47Fruit-free action cannot bind───→here3.25───→3.30Offer all your acts

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

3.4Naishkarmya is not just non-doing───→here3.25───→5.13Nine-gated city, all karma laid down

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

3.21'Yad yad acharati shreshthas tat tad evetaro janah.' Whatever the leader does, o───→here3.25───→6.5'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not l

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

2.50Thumb. Kausalam. 'Yogah karmasu kausalam' is the line Gaurav opens the whole mne───→here3.25───→3.27Palm, kartala. Akartritva, non-doership. 'Prakriteh kriyamanani gunaih karmani s

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

2.22'Vasamsi jirnani yatha vihaya' — body as worn-out clothes. Sister verse to 2.13,───→here3.25───→3.27Karma pillar. The 'ahankara-vimudhatma kartaham iti manyate' line is where Gaura

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm───→here3.25───→5.4'Sankhya-yogau prithag balah pravadanti na panditah.' Only the immature say sank

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

3.3Two paths for two kinds — never combined.───→here3.25───→5.2Each path bears fruit by its own working.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

3.3Two populations, two distinct paths.───→here3.25───→5.6Renunciation is hard without yoga first.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

3.4Brāhmaṇas seek the Self by Veda, then by rite.───→here3.25───→4.13The four orders are the Puruṣa's own body.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

3.1Self in chapter two; sādhana opens here.───→here3.25───→4.1Three blocks named at the chapter head.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsbetween

3.15Brahmodbhavam — born of parabrahman.───→here3.25───→4.11Mām is Viṣṇu, not generic absolute.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātrabetween

3.15Citation closes: ity āgamāt.───→here3.25───→7.5Parā-prakṛti backed by Pañcarātra.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhabetween

3.17No-kartavya rival staged then answered.───→here3.25───→7.13Nanu vijñāna-rūpaṁ — canonical shape.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

3.15If literal works, figurative is idle.───→here3.25───→7.5Surrounding clause picks literal Śrī.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥbetween

3.17Scope of na vidyate filled by iti śeṣaḥ.───→here3.25───→15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningbetween

3.1The whole map laid out at chapter three's door.───→here3.25───→5.1Two chapters settled action and knowing.

MadhusūdanaclassicalB

Different students need different teachingsbetween

3.3Arjuna's mixed question gets a sorted answer.───→here3.25───→5.1Not combined, not optional; distributed by fitness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

2.47The unready can only act, not yet know.───→here3.25───→3.30Even a seeker not-yet-pure offers, drops fruit-claim.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

2.47Action offered, fruit-free, cannot bear bondage.───→here3.25───→3.30Offer all your acts; fight without fruit-claim.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

3.1The grand architecture cannot mix the two.───→here3.25───→4.34Approach a knower; knowing is not earned by action.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here3.25───→6.46The yogi with mind-stilled stands above mere knowing.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here3.25───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here3.25───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here3.25───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalH

The Lord is friend of every beingapproach

───→here3.25───→5.29Friend of all beings, the witness of every act.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here3.25───→4.11Fruit proportional to the service offered.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaexit

2.11'Ashochyan anvashochas tvam prajna-vadamsh cha bhashase.' You grieve those not t───→here3.25───→

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

3.3Three classes, one niṣṭhā each.───→here3.25───→5.1Every clause tagged jñāna or karma.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

3.3Three classes, each its own niṣṭhā.───→here3.25───→5.1Two saṃnyāsas: fruit and means.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsbetween

3.1Buddhi-vyākulatva named the seed.───→here3.25───→5.1Recap-then-question becomes the rule.

ĀnandagiriclassicalF

Which karma? — fourfold typologybetween

3.3Vaidika action sorted by life-stage rule.───→here3.25───→4.18Action-in-inaction needs the typology.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhibetween

3.4No mokṣa from mere non-starting.───→here3.25───→4.18Action-in-inaction: the upādhi seen. Anchor.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

3.1Chapter-1 verse opens with word-fit, then bīja.───→here3.25───→7.1Word-fit holds at the architectural seam.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingbetween

3.3One path, two grades: impure, then pure mind.───→here3.25───→4.39Faith earns knowing; work readies that faith.

RamsukhdasclassicalC

Desire is the root — not actionbetween

2.71The steady seer walks with no want, no mine.───→here3.25───→3.37One enemy alone: desire, only desire.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

2.47Even renouncing has three flavors.───→here3.25───→3.27The modes act, ego claims to do.

RamsukhdasclassicalE

Your own work as worshipbetween

2.33Refusal is not safe; it costs everything.───→here3.25───→3.35Your own flawed work beats another's perfect.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here3.25───→

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here3.25───→4.11However they come, I meet them so.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here3.25───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here3.25───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here3.25───→4.34Knowers will pass it to you by teaching.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineapproach

───→here3.25───→5.1Settling the doubt: renounce or work?

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here3.25───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here3.25───→3.27The modes act, but ego claims the deed.

Ekrasmodernleadership

Leadership — svadharma in actionstation · v2 · station 3/11

───→here3.25───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

3.20Janaka, lokasangraha───→here3.25───→4.18Action in inaction

Ekrasmodernanger_management

Anger Managementbetween · other

2.63Anger to ruin───→here3.25───→3.37Kāma is the enemy

VallabhaclassicalC

Drop the doer, not the deedbetween

3.1Drop something inside the act, not the act.───→here3.25───→3.30Drop the fruit, the mine, the doership — keep the act.

VallabhaclassicalD

Chapter-opening preludesbetween

3.1Four-verse prelude frames renunciation.───→here3.25───→4.1Four-verse prelude names avatāra-līlā.

VallabhaclassicalI

A closed three-source citation gridbetween

2.11Vallabha quotes his own Nibandha at verse two.───→here3.25───→3.30The Nibandha is cited again on threefold drop.

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here3.25───→3.27Modes act, ego claims

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here3.25───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here3.25───→4.7When dharma weakens, the Lord descends to play.

Ekrasmodernfamily_conflict

Family Conflictexit · other

2.8No grief-remover I see───→here3.25───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

3.9Sacrifice-frame frees the act.───→here3.25───→3.30Surrender every act.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here3.25───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

3.3Two paths, one orientation toward Me.───→here3.25───→3.30Karma offered to the indweller becomes worship.

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)approach

───→here3.25───→5.1A four-clause summary of all of 2 through 4.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here3.25───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here3.25───→4.11As they approach Me, so do I receive them.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here3.25───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here3.25───→4.11'Yathā' is open; the verb is the gate.

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

3.1Knowing versus acting is the wrong cut.───→here3.25───→7.1Together they cover everything to be known.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

2.20The soul is conscious but only as reflection.───→here3.25───→3.27Action is the modes'; the soul only seems to act.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

3.20Even Janaka acted; the wise still do.───→here3.25───→5.1Renouncing isn't quitting the householder's life.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here3.25───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here3.25───→4.1Teaching descends; the teacher does not move.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here3.25───→4.6Even the unborn descends through the deluder Durgā.

Śabda · lemmas (12 unique · 14 occurrences)

कुर्वन्ति·कुर्यात् √kṛ ×2 — to do, make (verbal root) · present indicative 3rd person plural verb / present optative 3rd person singular verb
सक्ताः √sañj — to attach, cling (verbal root) · nominative masculine plural participle noun
भारत bhārata — descendant of Bharata; epithet of Arjuna · vocative masculine singular noun

show all 12

विद्वांसः·विद्वान् √vid ×2 — to know; to find (verbal root) · nominative masculine plural past participle verb / nominative masculine singular past participle verb
कर्मणि karman — action, deed, the law of action · locative neuter singular noun
अ a — negation prefix (un-, non-, not)
यथा yathā — as, in the manner that
तथा tathā — thus, in that manner; likewise
असक्तः asakta — unattached, detached (a- + sakta past-pple. of √sañj 'cling') · nominative masculine singular noun
चिकीर्षुः cikīrṣu — desirous of doing (desid. of √kṛ) · nominative masculine singular noun
लोक loka — world, realm; people · compound
संग्रहम् saṃgraha — summary (sam- + √grah 'grasp together') · accusative masculine singular noun

Praśna · so what (7)

01If the external action of the wise and unwise is identical, how does the student discriminate a genuine ātmavit-teacher from a merely skilled actor — and does the tradition's answer (inner asakti visible through crisis-response) survive scrutiny?
02Śaṅkara limits loka-saṅgraha to a pedagogical residue for the jñānī; Rāmānuja elevates it to a permanent dharmic calling for the kṛtsnavit — which framing is actually instantiated by Kṛṣṇa's own participation in the Mahābhārata war?

show all 7

03Madhusūdana's asymmetry argument (Īśvara acts freely; jīva risks jñāna-eclipse) implies that loka-saṅgraha-motivated action is only safe for the fully realized — what then is the practitioner supposed to do before realization, and does this verse speak to them at all?
04Vallabha's 'tat-kṛpayā' reading relocates agency entirely to Kṛṣṇa — does this collapse the phenomenological distinction between the sakta (attached) and the asakta (unattached) agent, or does it preserve it at a subtler level?
05The verse uses cikīrṣu (desiderative — 'wishing to accomplish') rather than a simple imperative: does this desiderative form imply that loka-saṅgraha remains a motivation (even for the vidvān), or does it describe only the justification given to the external observer?
06All six schools agree on the external identity of wise and unwise action, yet they diverge sharply on what loka-saṅgraha obligates: social stability (Śaṅkara), dharma-modeling (Rāmānuja), Hari-orientation (Madhva), grace-channel (Vallabha), compassionate instruction (Śrīdhara), or jñāna-preserving service (Madhusūdana) — is this divergence resolvable by the verse's own grammar, or is it underdetermined?
07If a scientist, physician, or judge performs exhausting public work 'without attachment to fruit,' are they practicing the verse's prescription or merely rationalizing professional duty — and what is the test?

Vyavahāra · try it in your life

Advaita

A software engineer at a large company continues fixing bugs and reviewing code not because she craves promotion (phala-abhisandhi) but because her visible diligence prevents junior colleagues from concluding that careful work is optional. Her action is loka-saṅgraha in Śaṅkara's sense: pedagogical stabilization of work-culture norms. She knows the job is not 'her' achievement; she acts anyway, cleanly, and leaves when the work is done.

Viśiṣṭādvaita

A senior physician who has long ceased needing career validation still rounds on patients, teaches residents, and attends case conferences — not for personal gain but because her svācāra (exemplary conduct) settles junior doctors' uncertainty about clinical ethics. Rāmānuja's dharma-niścaya: her presence confirms what right practice looks like. The action is kainkarya — service to Bhagavān's modes (all persons) through the body of medicine.

show all 6

Dvaita

A community leader who has realized his own radical dependence on Hari-prasāda (Hari's grace) organizes neighborhood service not to build social capital for himself but to keep neighbors oriented toward gratitude and right relationship rather than competitive accumulation. He acts as Hari's instrument, never claiming the credit, and his detachment is visible precisely in his indifference to recognition — not in withdrawal from the work.

Śuddhādvaita

A musician devoted to Kṛṣṇa-bhakti performs concert after concert — not to grow an audience or earn fees, but because the music flows through her as Kṛṣṇa's own prasāda. If asked why she still performs publicly when she needs nothing, Vallabha's answer is 'tat-kṛpayā' — it is Kṛṣṇa's grace moving through her for the uplift of those who hear. The performance is not her project; it is Kṛṣṇa's līlā requiring a tuned instrument.

Bhakti

A retired teacher continues tutoring struggling students in her neighborhood without charging fees, not because she is building merit (puṇya-saṅcaya) but because she sees the confusion (ajñāna-abhiniveśa) of young people without guides and feels the pull of compassionate action. Śrīdhara's 'tat-kṛpayā' reads here as the teacher's compassion being itself a gift flowing from Bhagavān — she is the channel; the students receive loka-saṅgraha without knowing its source.

Advaita-Bhakti

A meditator who has done genuine inner work takes on a demanding administrative role at an ashram — not to prove himself or accumulate status, but because an experienced elder asked and the institution needs stability. Madhusūdana's test: does he feel the weight of doership ('I am building this') or does he function with kartṛtva-abhimāna dissolved — the work simply moves through him? If the latter, his engagement is the verse's prescription; if the former, he should note the contamination honestly and correct it.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 3, Verse 25: Krishna to Arjuna — Karma-Yoga