Some of the common threads in the Bhagavad Gita are easy to understand but difficult to inculcate. On the other hand, some of them are very difficult to even comprehend. One such issue is ' 𝙉𝙞𝙮𝙖𝙩 𝙆𝙖𝙧𝙢𝙖' (prescribed or obligatory action). The questions like what are our prescribed, obligatory duties; what should be tolerated and what shouldn't be -are always intriguing.  Books and preachings of various enlightened masters add to the confusion as they outwardly look contradictory. Even our own understanding keeps changing with our age and experiences.

Eating when hungry and drinking when thirsty are natural 𝙉𝙞𝙮𝙖𝙩 𝙆𝙖𝙧𝙢𝙖 . But life is complex and presents many catch-22 situations. That's why Krishna earlier said that this issue is an intricate one and even the wise are confounded about the subtleties of 𝙠𝙖𝙧𝙢𝙖 and 𝙖𝙠𝙖𝙧𝙢𝙖 (inaction) (4.16). He further says that the nature of 𝙠𝙖𝙧𝙢𝙖 is very difficult to know. Certainly, in order to fully understand the nature of right and prescribed action, one has to also understand the nature of 𝙫𝙞𝙠𝙖𝙧𝙢𝙖 (forbidden action) and of 𝙖𝙠𝙖𝙧𝙢𝙖 (4.17).

In the context of 𝙩𝙮𝙖𝙜𝙖 (renunciation) and 𝙣𝙞𝙮𝙖𝙩 𝙠𝙖𝙧𝙢𝙖 , Krishna says, " 𝙉𝙞𝙮𝙖𝙩 𝙆𝙖𝙧𝙢𝙖 should never be renounced. Such deluded renunciation is said to be 𝙩𝙖𝙢𝙖𝙨𝙞𝙠𝙖 (18.7). He who relinquishes 𝙠𝙖𝙧𝙢𝙖 which is painful, from fear of bodily discomfort is performing 𝙧𝙖𝙟𝙖𝙨𝙞𝙘 𝙩𝙮𝙖𝙜𝙖 . Such renunciation is never beneficial or elevating (18.8). When obligatory action is performed by relinquishing attachment and also fruit (of action) it is considered 𝙨𝙖𝙩𝙫𝙞𝙘 renunciation" (18.9).

In this context, on an earlier occasion, Krishna said that some yogis perform sacrifices to gods; others perform sacrifice by offering sacrifice itself in the fire of Brahma (Supreme God). Essentially, it is renouncing the sense of renunciation from the mind. This is the state of 𝙜𝙪𝙣𝙖-𝙖𝙩𝙚𝙚𝙩𝙝 who transcended the 𝙜𝙪𝙣𝙖𝙨.

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