‘Obligatory’ (Niyatam) means ‘concomitant’ (Vyaptam); for action is concomitant with that which is conjoined with Prakrti or the body. The contact with Prakrti has arisen from beginingless subtle impressions (Vasanas). You must perform work, because the performance of action is easy and may not cause accidents by reason of its being obligatory. Action is superior to non-action, i.e., even to the devotee of Jñana. Because of the instruction at the beginning (of this context), ‘No man experiences freedom from activity’ (3.4), devotion to Jñana alone is indicated by the word, ‘Non-action’ (Akarma). Even in the case of one qualified for devotion to Jñana, devotion to Karma indeed is better because Jñana-nishtha is difficult to perform and liable to accidents, as it has not been practised previously and as it does not come to one naturally. Subsequently it will be described how, one with the knowledge of the true nature of the self can carry on actions along with that knowledge. Consequently, we should take the meaning here to be that, because knowledge of the self too is included in Karma Yoga, this kind of Yoga is superior. This statement on the superiority of activity (Karma Yoga) over Jñana Yoga is valid even when there is competency for one to adopt Jñana Yoga. For, if you abandon all activities to qualify yourself for Jñana Yoga, then, for you, who is thus inactive while following Jñana Yoga, even the nourishment of the body, which is necessary even for Jñana-nishtha, will not be achieved. The body has to be necessarily sustained until the means are executed to the full. Performing ‘great sacrifices’ with the help of honestly earned wealth, the body should be sustained by consuming the remainders left after such sacrifices. This is made clear from scriptural texts like, ‘When tne food is pure, the Sattva (mind or inner organ) becomes pure; when the Sattva is pure, then the remembrance (meditation) will be steady’ (Cha.U., 7.26.2). Shri Krishna himself will declare: The sinful ones who cook food for their own sake eat sin (3.13). Consequently, even the sustenance of the body will not be possible in the case of one who practises Jñana-niShtha, and does not act. In other ways also Karma Yoga is superior to Jñana Yoga even in respect of one who is qualified for Jñana-nishtha; for, obligatory and occasional rites like the ‘great sacrifices’ must be carried out by one who follows Jñana Yoga too, as he has to sustain the body until he attains perfection. Besides, the understanding of the true nature of the self is incorporated in Karma Yoga, as it involves the contemplation of the self as being a non-agent. It is also in line with the nature of life (Prakrti). Karma Yoga, is for these reasons easier and it is free from danger of downfall. Therefore, you must perform Karma Yoga only. This is the purport of the verse.

If it is contended that any action such as earning money implies ‘I-ness’, ‘My-ness’ etc.. and will therefore be disturbing to the senses, and that such a person devoted often to works will be in bondage through subtle impressions of his acts, Shri Krishna says: