In this bhakti-infused reading of the Gītā, dharma is portrayed as far more than a set of external rules or social conventions. It is understood as alignment with the inner law of reality and with the divine will of Kṛṣṇa, a harmony with the cosmic order that expresses itself as truth, compassion, and non-harm. Righteous action, therefore, is not judged merely by its outer form, but by whether it participates in this God-centered order and reflects the unity of all beings. When conduct flows from such alignment, it ceases to be a burdensome obligation and becomes a natural expression of spiritual insight.

A central theme is svadharma, one’s own nature-given duty, which arises from one’s inherent qualities and station rather than from egoic preference. Fulfilling this duty is treated as a form of worship, a way of joining in God’s work in the world, whereas abandoning it out of fear, attachment, or laziness is seen as adharma, even when the alternative appears outwardly noble. Yet the commentary insists that inner attitude outweighs external role: the same deed can be dharmic or adharmic depending on intention. Actions driven by anger, greed, or self-glorification, even under religious pretexts, are condemned, while actions undertaken with humility and a sincere wish for the welfare of all are affirmed as righteous, even when they appear severe, as in Arjuna’s participation in battle.

This leads to a nuanced treatment of non-violence and contextual righteousness. Non-harm and freedom from cruelty are upheld as universal values, yet the text explains that Arjuna’s warfare can be dharmic when it is his kṣatriya duty, undertaken without personal hatred, and oriented toward the restoration of justice and the maintenance of the world’s moral order. Dharma, then, cannot be discerned by appearances alone; context, motive, and alignment with the larger good are decisive. The wise, even after realizing the Self, do not abandon action but continue to act for the welfare of all, sustaining social and spiritual order through their example.

At the heart of this vision stands the integration of bhakti and karma-yoga. Righteous action is characterized as nishkāma (free from desire for personal gain), anāsakta (free from clinging to success or fear of failure), and consciously offered to Kṛṣṇa as worship. Such action purifies the mind, becomes a form of yoga, and gradually leads toward realization. Loving devotion to Kṛṣṇa is presented as the highest dharma, from which ethical conduct naturally flows: seeing the Lord as the inner Self of all beings, one cannot intentionally harm what is revered as divine. From this recognition of a single Consciousness in all, partiality and exploitation fall away, and dharma becomes spontaneous God-aligned living rather than an externally imposed code.