Srimad Bhagavad Gita - Chapter III - V

Why do we work?

Nahi Kaschid Kshanamapi Jatu Tishtathyakarmakrith|
Karyate Hyavashah Karma Sarvah Prakritijairgunaih||

नहि कश्चिद् क्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ||

None indeed can even for a moment at any point of time sit quietly without doing any work. The individual will begin to do work even without one's control as they function from the three qualities of nature - satwa - unaction, rajas - restless activity and tamas - non-action.  - SS

Srimad Bhagavad Gita – III 3-4

Different types of people

 Sri Bhagavan Uvacha

Lokesmin Dwividha Nishta Pura Proktha Mayanagha|
Jnana yogena Sankhyanam Karma Yogena Yoginam||

Nakarmanam Anarambhath Naishkarmyam Purushoshnute|
Na cha Sanyasanad Eva  Siddhim Samadhigacchati||
O Arjuna who knows no sins! I have said even earlier that there are two types of people in this world. One is Jnana Yogins called Sankhyas who follow the path of knowledge of knowing reality and the other is that of the Yogis who follow the path of performing actions.

By simply not doing any action at all, one cannot hope to get Naishkarmya Siddhi or an actionless liberating state of existence.  Also, just by outwardly taking up the garbs of a renunciate also one does not get closer to this achievement of liberated existence without any actions. SS

Srimad Bhagavad Gita – III – 1 and 2

Work and giving up its results

Arjuna Uvacha

Jyayasi Cheth Karmanaste Mata Buddhir Janardhana|
Tatkim Karmani Ghore Mam Niyojayasi Keshava|| 

Vyamishreneva Vakyena Buddhim Mohayaseeva Me|

Tadekam Vada Nischithya Yena Shreyohamapnuyam||

Arjuna, after hearing Sri Krishna talk about the importance of right knowledge over action, says, “When you say knowledge is more important than action, then why do you push me into such gory action, O Keshava?

With a friendly nudge Arjuna criticises Krishna of confusing and deluding his intellect with conflicting statements and ideas, “So please tell me one thing clearly by which I may attain the best welfare in life, “ he pleads. – SS

Bhagavad Gita – II 72

This is the ultimate state

Esha Brahmi Sthithih Partha Nainam Prapya Vimuhyati|

Sthithwasyam Antakalepi Brahma Nirvanam Mrichchati||

Having explained thestate of mind of a Sthitha Prajna, Sri Krishna concludes that this is the state of the Brahman. He tells Partha, “If a person reaches this state of mind, he is no more deluded. Even at the end of one’s life, if a person is able to be in this state of mind, he attains to that motionless state called Brahman, which is real freedom. When the mind is in constant movement with desires, thoughts, ideas and worries, it is in bondage. When it is still and motionless, it is completely in the state of Brahman and that  is true nirvana or emancipation. With this verse concludes the second chapter of the Bhagavad Gita, a text on Yoga, an Upanishad and a dialogue between sri Krishna and Arjuna called Sankhya Yoga or the Yoga of Knowledge. - SS

Bhagavad Gita – II – 70

The rivers and the ocean

Apuryamanam Achalapratishtam Samudram Apaha Pravishanti Yadvat|

Tadvat Kama Yam Pravishanti Sarve Sashantim Apnoti Na Kama Kami||

Just as the ocean remains steady even after all te waters merge into it, like a steady mountain, in the same way, the man in whom all objects of desires merge, remains steady. The one who runs after all objects of desire, does not experience any peace whatsoever. – SS.

Bhagavad Gita – II – 69

What is day for us is night for them

Ya Nisha Sarva Bhutanam Tasyam Jagarti Samyami|

Yasyam Jagrati Bhutani Sa Nisha Pashyato Munehe||

When the beings of the world are awake to the pleasures of the senses they are in darkness of the night towards the self. The one who is completely aware is wide awake to the reality that is present at all times. However, when the whole world is asleep to the reality, the wise one is awake. – SS.

Bhagavad Gita - II - 68

Senses drawn inward

Tasmad Yasya Mahabaho Nigrihitani Sarvashaha|
Indriyanindriyarthebhyaha Tasya Prajna Pratishtitha||

Having mentioned in the earlier verse about how the mind goes to where the senses go, Sri Krishna says that he is a man who has his intellect firmly rooted in the truth, who has all his senses drawn and is in full charge of them. - SS.