There is, in the process, as we had seen last time, a combination of two elements: the element of development of sense of ‘equality’, and perception of ‘oneness’. This Knowledge that whole world is nothing but one reality that the source of the whole world is one reality, one without the second; the growth of this perception is an accompaniment of your development of Karmayoga. As a result, whatever happens to us, we are able to offer it with equality: samatvaṁ. We had seen last time that of samatvaṁ, there is first a very important statement of the Gita: samatvaṁ yoga ucyate (II, 48): it is equality that is called the Yoga. Second statement we had seen was: yogaḥ karmasu kauśalam (II, 50); usually when there is equality, there is neutrality, and neutrality at a lower stage becomes indifference. In order that we do not become indifferent, Sri Krishna says that the mark that your samatvaṁ is of a correct type, you must measure your action: if in your action there is any kind of inefficiency, any kind of negligence, then that samatvaṁ is not a correct samatvaṁ, it has become deteriorated into indifference. There has to be perfect application in your action. Simply because you are equal to results in one way or the other, your application, your proficiency should not diminish. Therefore these two sentences are of extreme importance, because they give the measurement: if you want to watch out and to make a measurement whether your Karmayoga is on the right line, with the right kind of pressure, then you must see how much is your equality, and how much is your efficiency. There is a very important question, which can be raised at this stage: there is a view that Karma yoga consists of doing only specific kinds of action; this is different from Sri Krishna’s view that Karmayoga consists of doings sarvakarmāṇi: all kinds of action. We have to take into account this conflict, which has been in the Indian tradition. According to this tradition, according to one of these traditions, Karmayoga consists of doing actions of specific kinds, not all actions. It is on the basis of this idea that the word yajña is often understood. According to that theory only yajña should be done and no other work and by yajña was meant: ‘the ritualistic sacrifice’. The idea was that from among so many kinds of actions you are only to pick up only those actions, which are related to the ritualistic sacrifice: the arrangement for the sacrifice, collecting materials for the sacrifice, inviting people for the sacrifice, to all the activities of yajamāna; one who invites, and all the activities in regard to the lighting of the fire of the sacrifice, the offering of your material into the fire, the recitation of Mantra, which is also connected with the offering of your sacrifice, the distribution of all the materials, which are used and which have to be gifted away to the people, that is also, according to this theory, the right kind of action, and then for you to eat what is remaining at the end, the remainder, and if you do not do this sort of thing, and if you eat away everything, then as Sri Krishna says, it is called stena, you are called a thief because you have taken away the things of the others that should have been gifted to the others and you are taking it away, you are only entitled to the remainder. This is the theory of Karmakanda, (karmakāṇḍa), of the Vedic ritualism, (not of the Veda, but of the Vedic ritualism). As I said last time, Sri Krishna describes this process also in the Bhagavad Gita while speaking of yajña, and therefore it might give an impression that Sri Krishna also advocates this theory of Karmakanda, although in the 2nd chapter, He has already spoken of vedavādaratāh in a condemnatory manner, He has condemn the Vedic ritualistic method. Yet in the 3rd chapter He repeats the Karmakanda, and gives an impression as if He prescribes only those actions, which have to be done for yajña. But later on, He explains that real Agni is brahmāgni: Brahma itself is the Agni, that there are many kinds of yajña. When you control all the senses: that also is a yajña. When you control your breath: that is also yajña. When you do any action and offer it: that is yajña. When you do tapasya and offer it: that is also yajña. And the highest is jñāna yajña. When you offer your knowledge, (first of all attain to the Knowledge and offer that Knowledge): that is the highest yajña, according to Sri Krishna, and then He uses the word explicitly sarvakarmāṇi: all actions, it is not something specific, which is ritualistic sacrifice. This is the one theory about Karmayoga and we have to be clear that in the Bhagavad Gita, there is no selection of a specific kind of works, all works are to be offered: all works are to be sacrificed.