See the spectacular distinction of the scripture of the Gita. Though this is such a small scripture, yet each subject has been taken up in such depth and in such an intricate manner. Both nature and the soul are beginningless; in itself this is startling revelation. Understand its profundity. The Lord is by nature unborn and begininngless-such a hint has earlier too been referred to in the Gita's inspirations! The thought comes to the mind that only One can be considered as beginningless; here the Blessed Lord seems to be giving a twist to His own words– Here by nature is meant the original nature by making which the base and support creation has been created and from time to time the Lord takes form and manifests Himself. This indication too occurs at several places in the Gita. This nature is an expression of the energy of the divine without a beginning, it is not different from Him; that is why this too is without a beginning. Here is found a glimpse of the Vedantic philosophy in the Gita in magnificent way and it becomes clear that Vedanta is in no way distinct from Krishna consciousness. The Soul in any case is the field or the embodied being. In the form of the field or embodied being He is established. There is no distinction anywhere and from the point of view of essential reality there is no duality. In the state of duality are found attributes and deformations. The essential nature of the Lord is serene and unchanging. Whatever movement there is, is that of nature. It may be in the form of deformations like attachment and aversion or in the form of attributes like sattva, rajas or tam. This is the reason why that calm and unchanging Brahmn has to take the assistance of nature for the purpose of creation. The work of creation, cause and the sense of doership in the embodied being–all these owe their origin to nature– It is the power of the Lord which is actively working everywhere, but that power is in the form of energy. The power of consciousness comes from there. Despite being the vital force of activity that power transcends all activities, there is no activity in it, for all this nature is responsible. Activities take place in accordance with the attributes; attributes are a part of nature; that is why. The Gita has given such an indication in this connection previously too. Attributes are interacting with attributes; all activities are taking place through nature. Five Great Elements, space, light, water, air, earth and three attributes–satoguna, rajoguna, tamoguna etc are in the form of activities and intellect, mind, ego and five organs of perception (ear, eyes, nose, skin, tongue), five organs of action (hands, legs, speech, genital, anus)–all these are meant for the performance of actions. The primordial consciousness through energy of That is the cause due to which actions are being undertaken. While performing tasks not giving consideration to that substratum and developing an egoistic intellect is sense of doership. This sense of doership further leads to the dualities of pleasure and pain. When the concentration is focused in the consciousness, then state of delight transcending both pleasure and pain is attained. But where doership takes hold, these dualities will prevail; the one who is the doer will also be the Affector. Sense of performing duty awakens in the embodied being; that is why the Affector too is that embodied being. In itself the being is not an independent entity. It gains existence in union with the soul; that is why here the embodied being is the enjoyer; the parts of the body suffer pain but it is being suffered by the embodied being inside; this is the reason that when the state of being transcends body consciousness and doership and centres in the soul, there being immersed in the natural of bliss, despite undergoing suffering, the great souls remain unaffected by the experience of tribulations. The being who is to become the enjoyer of pleasure and pain, let him remain focused on the divine power. Allow the experience of the divinity to remain in the decisions of intellect. That the mind should not have any second thought immerse the little ego in That Vast. With the spirit of enquiry be eager to acquire this state. By being refraining from the sense of enjoyership one will experience the natural joy and on the level of practical conduct one will comprehend that the experience of pleasure and pain is of the being, but I have to protect myself from this. If one stays limited to this state of doership and enjoyership, then the result will be the cycle of pleasure and pain in the life and after death the cycle of coming and going from the world will be our fate! See the ensuing verse–