The last verse of Chapter 8 in Gita perhaps contains the kernel of all Vedantic thought. The chapter, as is well known, begins with Arjun asking Krishna about the nature of Brahm, adhyatma and karma, and how they might be interrelated.

Having explained the first two albeit in the aphoristic way typical of the Vedantic spiritual tradition Krishna focuses on the third element of the triad.

Karma, or action, he says, is the real-life bridge that links the two. The ontological or transcendental realm of Brahm (or absolute), on the one hand, and atma, or individuated consciousness rooted in the here and now, on the other.

It is not easy to see this link in a logical or material sense how does one associate that which exists in time and space with that which is both beyond time (without beginning) and space (boundless)?

The true being of atma, attached to the corporeal body, is of course clouded by desire. In a paradigmatic sense, this desire is the desire for the rewards of action. The Gita makes no category distinction between different kinds of action.

Depending on ones worldly calling, or svadharma, going to war is on the same footing as going to a temple or pursuing politics. The key then is not what you do but with what intent or motivation you do it.

The true yogi, as the Gita declares, is one who goes beyond whatever fruit or merit is declared to accrue from the Vedas, sacrifices austerities, gifts. The path to moksha lies in overcoming desire and is described as liberation from the inexorable law of karma.

DISCLAIMER : Views expressed above are the author's own.

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Spiritual Atheism - Economic Times (blog)