The Gita is emphatic that a person of deluded intelligence, who mistakes his/her real Self to be the agent and the enjoyer, understands the truth of neither the Self nor the action. ‘A person who is untrained in understanding, looks on the pure Self as the agent, that person of perverted intelligence sees not.’ He becomes bound by ‘the threefold fruit of action, – evil, good, and mixed.’ But, ‘The one who is free from egoistic notion, whose mind is not tainted, … s/he is not bound.’ To such a person work is a medium for creative expression. The self-space defined by the Gita in this discussion is based on psychological detachment from desires generated by a ‘small self’ and not mere giving up. The Gita notes, that ‘not by abstaining from action do you win actionlessness, nor by renunciation do you attain perfection’ (na karmanam anarambhat…na ca sanyasanadeva ysiddhim samadhigacchati).
And also, ‘none, verily, even for an instant, remains doing no action; for everyone is driven helpless to action by the energies born of Nature’ (nahi kascit ksanamapi jatu tistatyakarmakrt). To act, promoted by the goals and priorities that are defined by social, psychological, and cultural values, is considered a normal process and in this sense ‘selfishness’ is a natural disposition of human mind, according to the Gita. Nevertheless, to see the constant change that is happening in the field of objects and experience is significant to keep in align with the processes of detachment. When Gita speaks about freedom what is emphasized is not freedom from action by its non-doing, but freedom in action whilst doing. Freedom is presented as the very essence of the Self.