Now, the remaining portions of the 5th & the 6th chapters deal with four important topics, but they are inter–related. For the sake of mental understanding you can divide four topics, but the way, in which they are expanded, they are all combined.
The first part, actually describes the divine worker. One who has reached the climax of the synthesis of Knowledge and Action, the one who has arrived at divyam janma, divyam karma, which was the topic of the 4th chapter, what is the divine birth and divine action, that divine birth and divine action can be really achieved only when Action and Knowledge are synthesised. Once you arrived at divine action, then Sri Krishna now gives you certain marks as to how you decide that this man is now doing divine action. Who is a divine worker? What are his characteristics? One who does not think that he is the doer: that is the first part of the divine worker. He is doing, actions proceed from him, but he knows that he is not the doer of actions; not that he merely says that, “I am not the doer”, many people say: (in Hindi) “yeh to Bhagavan karate hai main to nehi karta ho”. That is not merely saying; it is…you really perceive that God himself is doing it, even when you do not have any desire, you really perceive that in your consciousness, there is a complete absence of desire to act, there is no initiative: anārambhaḥ.
When you arrive at a point when you really are equal: equality is the second part of this very consciousness, when you really see, “I am really not the doer, I have not initiated the action at all, it has really proceeded from him”. Just as, when you are walking on the road in which you do not expect anything particular to happen, and suddenly a beautiful fruit falls from the tree, and falls into your hands, how will you say that, “I have made the fruit fall into my hands”? You see…clearly perceive that this fruit has just fallen from the tree automatically: “it has just come in my hands”. So, even if you say, “No, I wanted the fruit to come, and then I ordered the tree to get to drop on my hand, and then I am now the possessor of this fruit.” You cannot say because you have seen clearly that you are just walking, you are not even expecting, not even desiring about it, it has just come from the top, and the fruit has fallen into your hands.
Similar is the condition of the divine worker: he just… he knows, he sees very clearly that it is the Divine Himself who is working out. As Sri Krishna says, “You become the bow, or you become the flute”. The bow cannot by himself do anything, it is the arrow, which really does the thing; the bow is only the sadana, is only the resting place for the arrow. Bow by itself cannot fix the target; the bow by itself cannot pull the string. There is somebody else needed to pull the string, and it is by pulling the string in the right direction towards the target that the arrow flies, and arrow does the work, the bow does not do anything at all. So, the highest idea that we get analogically of the divine worker is that you really become the bow.
Just is the case of the flute also. The flute gives you music only when there is a blow of the wind: a blow of the wind is not the flute. The kind of the sound that is produced, the kind of music that is produced, is dependent upon the musician. The flute cannot by itself combine the various kinds of notes and produce the music. Therefore, just as in the flute, the flute is only the instrument and nothing else; just as in the case of the bow, it is only the instrument and nothing else; when you really see that without any desire, there was a perfect sense of equality in you, you really perceive, “I am not the doer, na karma karomi, I am really not the doer”. When you arrive at that real consciousness, then you are the divine worker.
The second is that there is no desire in you. The third is that there is equality in your consciousness. The fourth is that you have no personal hopes.