In this series, this verse is of special significance. For the seeker as a means for spiritual discipline in both ways this mantra is of great benefit. By both ways is meant– doing away with one's own weakness, getting freed from the slavery of the senses and inspiring oneself towards the state of Self-consciousness. On deriving consciousness from the soul, intellect takes decisions. According to the decisions of intellect, the mind engages in making resolutions and evaluating the options or deliberations and the senses act according to them. The illustration given in the Kathopnishad in this regard is perfectly befitting.

'Atmaan rathinam viddhi shariram rathmeva tu,

Budddhim tu sarathim viddhi manah pragrahmeva cha,

Indriyani hayanahurvishayamsateshu gocharaan.'

The soul is chariot rider, the body is the chariot, intellect the charioteer, mind the reins, senses the horses and sensual objects the path on which the horses tread. That the mind should not get entangled in the sensual objects–from this point of view this is a noble address. The importance of the objects is due to the senses. There is ability in the senses; that is why the sensual objects have their value. If some part of the body is not functional and is not attracted towards its sensual object in that situation try to think about the entity of that sensual object. The mind is superior to the senses. In whatever directions the reins are pulled the horses will move in that direction. Whatever inclinations are there in the mind, the senses will act accordingly. If the mind is eager for spiritual company then movement will be in that direction; the ears will be inclined to pay attention. If the mind is not inclined then it will not be possible to attend any religious congregation, and even if happens to attend then the attention cannot be held there. Intellect is superior to the mind. In whatever direction the charioteer manoeuvres, the reins will be drawn in that direction. The decision of intellect is based on the propensity of the mind. And the substratum of all this is the Self. One has to advance in that direction as the goal, bliss, absolute peace, highest state lie there only. That is why this indication is in the form of a solid and firm inspiration–O embodied being! Do not remain confined and entangled up to this point only. These sensual objects are not your goal; they will keep you entangled in the worldly desires only. Desires are the enemy in your path of spiritual upliftment and mental peace. Gradually step by step in this order rise above them. Make the clarion call of the Shri Ram Charit Manas as your ideal

'Vishaya karan sur jeev sameta,

Sakal ek te ek sacheta.

Sab kar param prakashak joiee,

Ram anadi avadh pati soiee.'

Once you cultivate this thought, observe yourself. The very thought of elevating oneself on the path of spiritual elevation will be felt and will give mind a new kind of peace and direction. The thoughts of the sensual objects start opening the doors towards fall and Self-reflection becomes the strong base for the upliftment. 'Yo buddheh paratastu sah'-Superior to intellect is the Self–'sab kar param prakashak joiee', our duty is to decide the goal, to move to progress and being steadfast in it. Have faith that every step taken on this path will give you a new energy, will act as a life-giving elixir, will give you spiritual strength. One can feel the inner mental strength growing; one will start experiencing the potentialities of human life. One will feel good on realizing that the life is just not meant to be put at stake for worldly desires and obtaining in return peacelessness, worry, tension–what a healthy and strengthening aspect of life this is! When such an experience becomes the reality, know that the desirable has been attained. Intellect has become enlightened. In fact, the enlightened intellect can only recognize the soul principle and this very intellect would be able to pull the mind from the sensual indulgences towards the bliss of the Real Self only a good charioteer can understand properly the instruction of the chariot borne and can keep the reins controlled. It has been clarified that the soul is the chariot rider, intellect is the charioteer and mind the reins. In the last verse of the third chapter, the Blessed Lord has issued a directive somewhat indicatively: The gist of it all intellect should not be under the control of the mind. Intellect should know and recognize the soul and due to this, intellect will be discriminative and the mind will be restrained by discrimination. Though desire is an enemy difficult to conquer, yet with the restraint of discrimination it will not be difficult to conquer it. The third chapter began with the question raised by Arjun. If in comparison to deeds, knowledge is superior then Keshav! Why do you involve me in the terrible act of war? Lord Shri Krishna has concluded the chapter with dexterous thoughtfulness. A wonderful blend of knowledge and deeds. The aim being consciousness of the Self, to understand the supremacy of the Self (soul) and the inspiration for accepting it and making it the basis of destroying desires, meaning that one has to engage in deeds. If actions are carried out with knowledge and discernment, after segregating the desire from action then while performing action the aim should not be the fulfilment of earthly desires but the realization of the soul principle. The Blessed Lord is as if on concluding the chapter is clarifying that why are you making the mistake of segregating knowledge and action? Actions can be converted into knowledge and actions can be performed with knowledge as well. This kind of action can in itself become yoga. Desire is a sorrowful and bondage causing aspect of action which makes the action an indulgence and not yoga. That is why in the concluding verses of the third chapter repeatedly desire has been termed as sinful and as an enemy and direction has been given to get rid of it at the earliest. 151 It is a straight fact A snake can become an object of play for children if its poisonous fangs are removed. Actions are not the burden of life but can become its beauty, joy, they can serve as the basis for launching on the path of liberation. Actions can take the form of play or sport and can become a means of union with the Lord; remove the poisonous fangs of desire from them. The goal of actions is not worldly nor its perishable objects but the Supreme. To Conclude: The third chapter illustrates the divine skill of performing action. Action in any case is to be performed. One cannot remain for a moment without action. The journey of the body cannot be conducted without action. When one has to engage in action then one should learn the art and the right way of doing it. This chapter along with providing the inspiration for performing action also illustrates the skilful and logical way of doing it. Action should not be selfish but should be done with an attitude of sacrifice. The action done for the benefit of others is sacrifice. That is why make those great souls your ideal and act, who by performing action for public welfare and maintenance of world order could attain perfection. The Blessed Lord giving His own example is the special glory of this chapter. Come and let us make this glory the nobility of our life. By reading, hearing, reflecting on this chapter make your life a good example of dedication to duty. Each act of ours should become one more step in the direction of union with the Lord and progressing and ascending towards it. The grace of Lord Shri Krishna should always be as a protective umbrella on our heads. Thus with the recitation of these divine names 'Om Tat Sat', Divine knowledge (Brahmvidya) and Scripture of Yoga in the Upanishad of the glorious Shrimad Bhagvad Gita, the dialogue between Shri Krishna and Karma Yoga named 3rd chapter stands completed. Hari Om Tat Sat! Hari Om Tat Sat!! Hari Om Tat Sat!!!