Bhagavad Gita - Class 116 - Chapter 03 Slokas 28-30 - Wisdom vs. Ignorance in Action - 26 Jan 2025

Bhagavad Gita - Class 116 - Chapter 03 Slokas 28-30 - Wisdom vs. Ignorance in Action; Essence of Karma Yoga - Class taken on 26 Jan 2025
Chapter 03 - Karma Yoga
Sloka 28 - The wise see actions as gunas at play
Understanding Tattva:
What does the term "tatva-vit" mean in this verse?
How does Bhagavan differentiate a Jnani from an Ajnani in this sloka?
Guna-Karma Vibhaga:
What is the significance of the phrase "guṇa-karma-vibhāgayoḥ" in this verse? How is it the same as atma jnana?
How does a Jnani understand the distinction between Guṇa Vibhāga and Karma Vibhāga?
Insight into a Jnani’s Mind:
How does a Jnani perceive the relationship between the gunas and the actions performed by the body?
What does the phrase "guṇā guṇeṣhu vartante" convey about a Jnani’s perspective?
Maya and its Role in Samsara:
Why does a Jnani see both the body and the world as manifestations of Maya?
How does Maya create the illusion of separation between the experiencer and the experienced?
Samsara and Detachment:
How does the understanding of "guṇā guṇeṣhu vartante" help in detaching from Samsara?
What is the difference between how a Jnani and an Ajnani perceive the world?
Jnani’s Realization vs. Ajnani’s Understanding:
How does an Ajnani perceive the relationship between himself and the world?
What does it mean when a Jnani understands that both the body and the world are "objects" of Maya?
How can the realization of "I am not the gunas" help one transcend worldly desires and attachments?
Sloka 29 - The Ignorant identify with actions
Understanding the Ajnani's Mindset
What does Bhagavan state about an Ajnani's mindset?
How does an Ajnani get attached to actions and the body?
What is the significance of the phrase prakṛteḥ guṇasaṃmūḍhāḥ in describing an Ajnani?
Why does an Ajnani perceive the self as the doer and enjoyer (kartāham iti manyate)?
In what way does Bhagavan reiterate the idea already mentioned in Sloka 27?
Jnani vs Ajnani: Their Approaches to Action
How does a Jnani understand action differently from an Ajnani?
What does the phrase Guna Guneshu Vartante (3.28) signify in a Jnani’s perspective?
How does understanding the concept of Gunas help a Jnani remain detached from actions?
What is the meaning of the phrase tān akṛitsna-vido mandān kṛitsna-vin na vichālayet?
What does the term akṛitsnavidaḥ signify in reference to an Ajnani?
How is an Ajnani’s knowledge incomplete, and what impact does it have on their actions?
What does Mandān (immature people) indicate in the context of this verse?
Advice to the Jnani
Why should a Jnani avoid talking about Vedanta, Moksha, and Vairagya to an Ajnani?
Why does Bhagavan emphasize that a Jnani should guide an Ajnani towards action rather than self-knowledge?
How does this verse reflect the importance of Karma Yoga in guiding those who are not yet ready for Jnana Yoga?
What does this verse teach about the role of Dharma in everyday life?
Sloka 30 - Essence of Karma Yoga
General Understanding
Why is this sloka considered an important summary of Karma Yōga?
How does this sloka connect to Bhagavan’s advice to both Jnanis and Ajnanis?
Who Should Perform Karma Yōga?
Who is required to perform Karma Yōga, and why?
What is the relationship between Karma Yōga and Chitta Shuddhi (mental purity)?
Even after attaining moksha, why might one still engage in Karma?
How does Bhagavan use Arjuna’s state to reinforce the importance of Karma Yōga?
The Five Disciplines of Karma Yōga
First Discipline - Viveka Buddhi (Discriminative Wisdom)
What is meant by the term Adhyātmacetasā in this context?
How does Śankarācārya interpret Adhyātmacetasā?
How does one's attitude toward action determine whether it results in punya or papa?
What three aspects of Viveka Buddhi are emphasized in this discipline?
Second Discipline - Ishvara Arpanam (Offering Actions to Ishvara)
What does Bhagavan mean by mayi sarvāṇi karmāṇi sannyasya?
How does Bhagavan’s use of "Mayi" indicate his divine perspective?
What is the significance of dedicating all actions, including worldly and spiritual, to Ishvara?
How does converting work into worship align with the principles of Karma Yōga?
Why is accepting the results of actions as Prasada Buddhi an essential part of Karma Yōga?