The Bhagavad Gita by Eknath Easwaran

Wisdom in Action ╯
This mystic aspect of Krishna’s being dominates the Gita.
In the Mahabharata, Krishna is a princely ally who is wise and
daring in his support of his friend Arjuna. But the author of
the Gita is not concerned with this Krishna; he turns his attention
to the mystery of Krishna’s divine nature as an aspect of
Vishnu. In this sense Krishna is the inner Self in all beings.
His name comes from the Sanskrit root krish, “to draw to oneself,
to attract.” He is the “attractive one,” the “Lord of loving
attraction.” By another etymology, the word Krishna means
“the dark one.” The author of the Gita sees revealed in him the
ultimate Godhead, the supreme being. But this reality is often
veiled, and then Krishna is seen as an ordinary human being
– or, rather, as an exceptionally gifted man, but not as God.
Many of Krishna’s words make most sense when we realize
that when he speaks of himself, he is often not describing a
transcendental reality so much as trying to tell Arjuna about
the Self in every human being. When he says, for example,
“Actions do not cling to me because I am not attached to their
results,” he means, “Arjuna, actions do not cling to your real
Self.” The Self in us is not touched by action; whatever we do,
it remains unsullied. “Those who understand this” – about
themselves – “and practice it live in freedom.”
The latter part of this chapter turns from lofty mystical topics
back to Arjuna’s immediate problem. Krishna begins to
talk about action, and work, and things that should be done
and should not be done. It is essential, he reminds Arjuna, to
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