Embedded Files
Introduction: The intro to this chapter, on pages 99-103 is worth reading quickly, particularly because it helps explain the shift from discussion of the Atman in chapter 2 to chapter 3's focus on the nature of karma yoga. A couple of key points stand out. First, the notion of karma as a basic moral law (you reap what you sow) is explained as a "net," or a "maze" to be escaped. How is it that even "good" karma can be a trap for the soul? Second, the introduction outlines the notion that in order to escape this trap, we must seek to act "without ego-involvement," meaning without anger and selfish desire. This is trickier than it seems, since the very passions (rajas) that motivate us to do even the best actions are often the source of anger and selfish desire.
Study Questions:
Verses 1-7 In Hinduism, there are "many paths," and one of them is jnana yoga, or the contemplative, meditative path. However, in the Bhagavad Gita, Krishna suggests that Arjuna should follow the path of karma yoga instead. What does he seem to suggest is wrong with jnana yoga?
Verses 8-14 Given that a person must act in order to live, even the most basic actions must be undertaken "selflessly." In these verses Krishna argues that in return for the unearned favor of the gods (devas), a person should offer selfless action as a "sacrifice."
Verses 15-20 In these verses, Krishna again relates the need for selfless action to Brahman. Can you explain how devotion "with the welfare of others always in mind" leads to the "supreme goal of life," or Brahman?
Verses 21-26 One reason why Krishna suggests Arjuna should practice karma yoga rather than jnana yoga is to serve as an example for others. Why does Krishna suggest that Arjuna needs to be an example for "the ignorant?"
Verses 27-35 There are some technical terms in this section, but they are fairly straightforward to understand. Prakriti simply means "nature," as in human nature or the nature of how the world works. The gunas are briefly discussed in the intro to this chapter on page 102, but also on page 44. Remember that we talked about the concept of maya as meaning the illusion of diversity in the world, which is really one, Brahman. The BG does not teach that the world is an illusion, but rather that the diversity we tend to focus on in life is an illusion. All is really one, Brahman, but because of maya, we see division in the world. The gunas are three "strands" or "sheets" of the veil of maya that hides this unity from us. There are three of these strands, or powers, that confuse and delude us.
In this section of the chapter, Krishna reminds Arjuna that by understanding how the gunas will try to delude him, he can realize that it is the gunas which act, and not his true self, the unified Atman. How does understanding the gunas in this way "liberate" Arjuna from the "trap" of karma?
Can you explain how verse 35 (one of the best known from the BG) relates to the rest of this chapter?
Verses 36-43 Arjuna's question in line 36 is actually a really good one to help us understand what's going on with all this technical terminology. Essentially, Arjuna is asking, "OK, so I'm convinced that I should act "selflessly," but why can't I just do that? Why is it so darn hard to act without concern for the fruits of my actions, to simply act without being attached to the outcome?"
Krishna's answer refers to the guna of rajas, which is the strand of the desires of the conscious mind. While he calls them "selfish desires," they could be desires for very good and noble things. But we still desire them, and this desire gets in the way of our attaining selfless action.
Why must Arjuna "slay the enemy of selfish desire?"
Page updated
Report abuse