The path of action demands that one must fulfill one's dharma (duty in life) but without attachment to the fruits of their actions. Karma (action) should be done not be done with fear of the consequences or hope of recognition but because it is one's duty. Arjuna's attempt to reject his duty as a warrior (kshatriya) is what spouts Krishna's teachings in the Bhagavad-Gita. He says that everyone must perform their duty for the good of mankind. Everyone's role in life is essential. For example, if Krishna did not perform his role as the supreme deity the world would collapse, there would be disorder in society and living beings would be destroyed. However, all action must be free of attachment to worldly pleasures and desires and one can only achieve this through knowledge of the better, non-maya world; "As the ignorant act with attachment/ to actions, Arjuna,/ so wise men should act with detachment." We see in the Gita, a fusion of jnana-marga and bhakti-marga and through karma-marga, the intellectual and emotional disciplines are employed harmoniously in daily life.

Many disciples believe that the path of devotion is superior to the others. This belief is so strong in fact that there were schools dedicated solely to the bhakti-marga, such as the school of Sri Vallabha. The development of this school could be the result of the popularity of the bhakti movement because as mentioned before, the shudras were allowed to participate in the devotion of God. This school, therefore, would be the only education available to this lower caste. The Lord Krishna in the Gita, however, does not place special importance on the path of devotion. Krishna says, "...I shall teach you what it is to be known;/ for knowing it, one attains immortality;...A man devoted to me, knowing this,/ enters into my being...He really sees who sees/ that all actions are performed/ by nature alone and that the self/ is not an actor."

portant of these three paths and is therefore the only one to help achieve true oneness with Brahman. Each path, however, is a means to the same goal and therefore has equal importance. It is through the practice of either one or a combination of this triad of margas (paths) that a Hindu is able to achieve Ultimate Reality.

Just as there exists a dualistic world, there also exists a dualistic human; Hindus believe that each human has two selves, the ego-self and Atman. The ego-self resides in the illusionary world and fixates on the physical body while Atman is associated with the Real world, that is, Ultimate Reality. Most individuals identify themselves with their egoistic counterparts. This is wrong. These people will experience themselves to be different from Ultimate Reality, they will live in the illusionary, material world and will fulfill their actions in arrogance. They will act only to their benefit and in return will gain nothing in life and continue in the cycle of samsara (re-birth). Unless they loose what Kant calls "the dear self" they can never experience the true happiness of serving others, they will forever be pre-occupied with this deep-rooted sense of egoism. It is a slow path to forgetting the materialistic self and engaging with spiritualistic Atman, however, only through emancipation of the selfish gene is one able to worship someone other than themselves and thus achieve Atman.

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Approximate Word count = 2325
Approximate Pages = 9 (250 words per page double spaced)