“Brother-in-law! Did you think Jñāna is gained with just this? No, no. Having this one thing alone is not enough. Eagerness to grasp what I tell you is also essential. When these two are there, laziness must not join them. Even when the two above, śraddhā and eagerness, are present, the taint of company may at times arise. So, to overcome this taint of company, control of the senses must be foremost. Do not let doubt in. Doubt works far greater ruin than lack of śraddhā. Doubt is like consumption to sādhana. Ajñāna is the birthplace of doubt. It dwells in the cave of the heart. It is the root of all evils. So first it must be put to an end with the sword of Ātmajñāna. Arise, brother-in-law! Regarding karmas as duty, placing full faith in My words, and without keeping desire for the fruit in view, do the karmas enjoined. Then you will be one who has practised niṣkāma karma. By giving up attachment to the fruit you will attain Mokṣa, which is steadfastness in Jñāna. Brother-in-law! One who does karmas with the attitude of offering them to Īśvara, giving up the sense of doership and desire for the fruit, no sin at all can do anything to. As grease does not stick to the tongue, nor the eye's collyrium to the eyeball, nor water to the lotus leaf, so for the yogi of niṣkāma karma, whatever karma he does, whatever he sees or hears, he remains one who does nothing at all. External enjoyments of sense objects lead to pleasure and pain; they are momentary. You are one whose svarūpa is the Ātma, beyond all these; you yourself are one whose svarūpa is Jñāna. With these karmas you have no connection whatever. In everything, you are not the doer; you are the witness. So, through the delusion of this abhimāna and mamakāra, you have fallen prey to these doubts. Become a brahmajñāni. Doing all karmas, renounce only the fruit. Renunciation of the fruit of karma is far holier than renunciation of karma, and Karma Yoga far holier than sannyāsa of karma. Dhyāna Yoga is still more excellent than both of these.”