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It is said that even those who claim to be knowledgeable—the so-called wise—can make mistakes if they do not understand the background, cause, and result of their actions (karmas). Similarly, people can err in their pursuit of spiritual knowledge (brahmajñāna). They think, "I should not do this, I should renounce that, and I should do this instead." They engage in many practices, but these can become obstacles, acting contrary to their true purpose. Therefore, know your duty (dharma) and do not deny it. Dharma rakṣite rakṣitaḥ: if you protect your dharma, your dharma will protect you. If you cannot protect your dharma, your dharma cannot protect you. Likewise, renouncing something without proper understanding does not free you from karmas; instead, it binds you more tightly to them. Refer to the 18th chapter of the Bhagavad Gītā, the 8th verse. Similarly, there is the knowledge, the state of being as the non-doer (akartā) and the doer (kartā). This knowledge is the state of being which both acts and does not act. Without understanding this principle (tattva) of action, humans are often mistaken. Without comprehending action and inaction, people frequently err. One may think, "I am clever, I am wise, I am something special in this world. I am above all." For example, they may believe they are beyond good and evil, beyond virtue and sin, and thus do in this world whatever they please. Or they may think, "This karma is too heavy for me, this duty is too burdensome, I will not do it." They are then caught by what we call... or they believe this dharma, this obligation, is too difficult to fulfill, and so they neglect it. They become victims of lust and the quality of inertia (tamas guṇa). In sleep, laziness, and ignorance, such a person wastes this very valuable human life. Therefore, to be free or protected from both these pitfalls—of misguided action and inaction—one must gain wisdom and knowledge. We must understand and accordingly act: discerning where we can renounce, what we should renounce, and what we must not renounce. What does renunciation mean? It should occur not only in the external world but, more importantly, within oneself. Thus, in these verses, what the Ṛṣi has said is that first we must understand the essence, the tattva, very carefully and exactly. Then, according to the time (kāla), place (deśa), family situation, obligations, and the teachings of scripture (śāstra), we should perform our karma. We should work within the time, place, and situation in which we find ourselves. The instruction is not to renounce action, but to perform it. This means you should renounce the pride of thinking, "I am the doer." That should not be. Be free from attachment (rāga) and aversion (dveṣa). Dveṣa is when you are against something or feel jealousy. Rāga is attachment and selfish interest. Renounce the fruits of your deeds. Your actions should be free from the pride of doing and from rāga and dveṣa. Through this, the journey of this life will be comfortable and pleasant. And through this disciplined performance of action (anuṣṭhāna), your inner instrument (antaḥkaraṇa) will be free from disturbances (vikāra). Vikāra means illnesses and impurities. Your antaḥkaraṇa will be free from vikāra, from mental impurities. All bad qualities will be purified, and your inner being will become very, very pure.