Acharya Prashant explains that the discussion on Karma Yoga has begun. Before delving into the subtleties of Yoga, Shri Krishna reminds Arjun of two things. He explains the utility of Nishkam Karma Yoga (selfless action), stating that in this path, there is no destruction of an initiated action, nor is there sin in not performing an action. Even a small observance of Nishkam Karma Yoga protects from great fear. Acharya Prashant elaborates that in Nishkam Karma Yoga, what begins has no end because beginnings and endings exist only within Prakriti (the material world). The goal of Nishkam Karma Yoga is not within Prakriti. In this path, one does not desire anything from the world. If one desired something worldly, the action could end either by attaining the object or by the end of the desirer. However, for a seeker of Truth, the action becomes infinite, aimed at the infinite, and is not driven by any petty desire. Concepts like sin, merit, pleasure, and pain are moral and duty-based, existing only within Prakriti. The Nishkam Karma Yogi, free from these dualities, finds no sorrow in either action or inaction. Shri Krishna clarifies why this knowledge does not stick with everyone. It is not for those with little intelligence, those who praise the desire-filled actions (Karmakand) of the Vedas, those who consider worldly pleasures and rebirth as the ultimate goal, and those whose minds are deluded by enjoyment and opulence. The speaker explains that the Vedas have two parts: Karmakand (ritualistic section for fulfilling desires) and Jnanakand/Mokshakhand (knowledge section for liberation). The spiritual essence of the Vedas is Vedanta (the Upanishads). Shri Krishna advises Arjun to go beyond the three Gunas (Sattva, Rajas, Tamas) of Prakriti, which the Vedas are based on, and become desireless (Nishkam). Acharya Prashant explains that freedom from dualities (dvandvas) like pleasure-pain comes from being choiceless (nirvikalpa). The mind creates alternatives, which leads to internal conflict and suffering. He uses the analogy of a person digging secret tunnels towards worldly pleasures while pretending to be spiritual. It is better to honestly examine these desires to realize their futility. He concludes with a verse from the Gita: just as small water bodies are useless when the whole earth is flooded, for one who knows the Self (Brahman), all the Vedas become purposeless. Such a person carries their satisfaction within and is content wherever they are. The fundamental teaching is to choose the right action. In the wrong action, even success brings no satisfaction, but in the right action, Nishkam Karma, even failure brings inner peace.