The Geeta is an investigation of the war of kshetr-kshetragya: of the conflict between the material body, engaged inaction, and the accomplished Soul that is ever conscious of his oneness with the Supreme Spirit. A song of revelation, it strives to demonstrate what God must be in all his divine splendour. The sphere that the song celebrates is a battlefield: the body with its dual, opposed impulses that compose the“Dharmkshetr” and the “Kurukshetr.
Krishn says in the same way that he has two kinds of devotees. There is first the follower of the Way of Knowledge (gyan margi).Secondly, there is the follower of the Way of Devotion (bhakt imargi). The man of devotion or doer of selfless action finds refuge in God and proceeds on his chosen path with total dependence on his grace. Possessed of confidence in his own strength, on the contrary, the man of discrimination goes along his way after making a proper evaluation of his own ability, as well as of the profit and loss in the enterprise. But the two have a common goal and the same enemies. Not only the man of discrimination, but also the man of devotion has to overcome the same adversaries, namely, anger, desire, and other impieties.Both of them have to renounce desire; and the action, too, that has to be performed under both the disciplines is one and the same.
Yogeshwar Krishn mentioned action in Chapter 2, and his elaboration of its significance created a reverent attitude towards the subject. In the present chapter Krishn has defined action as the conduct of yagya. It is certain that yagya is the ordained mode. Whatever else is done by men, besides this, is one form or another of worldly servitude. It will be affirmed in Chapter 4 that conduct of yagya is the action which effects freedom from the material world.
Krishn says that he had imparted knowledge of yog to Vivaswat in the beginning. Vivaswat taught it to Manu and Manu to Ikshwaku, and thus the knowledge evolved to the stage of rajas. The teacher who had imparted this knowledge was Krishn or, in other words, one who is birthless and unmanifest. A realized sage too is birthless and unmanifest. His body is but an abode in which he dwells. It is God himself who speaks through his voice. It is by some such sage that yog is imparted.
God (Krishn) is known as an outcome of yagya. He is the one into whom breath-recitation, yagya, and purificatory rites allmerge. He is the tranquillity which the worshipper experiences as an outcome of yagya, that is, with the attainment of this repose he is transformed into a sage like Krishn.